Michael Wynn's Occult Reference Library
SYMBOLISM

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e triangle is worn from the left shoulder across the body to the right hip. it should be worn with a robe, nemyss and red slippers. even members who work alone and are not near the temple should strongly consider investing in a robe, and the above attire to do the ritual work outlined in the grade material. 35 36 a d d r e s s o n t h e p i l l a r s g. h. f r a t e r d. d. c. f. to explain their symbolism briefly and concisely is the object of the present address. in the explanation of the symbols of the 0=0 degree of neophyte, your attention has been directed to the general mystical meaning of the juxtaposition of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black upon a white ground, and those of the other in the same colou

r 42 forefinger. close your other fingers and thumb, and drop your right hand to your side. imagine that a watery vapor now surrounds you and encloses you. more will be given on these two signs in higher grade levels, as they are used extensively in both magical and astral operations. make sure you are doing these signs at least twice a day with your daily rituals, as it is necessary to affix the symbolism deep in the subconscious mind for it to be effective. the special handshake greeting that is used to greet fellow fraters and sorors of the hermetic order of the golden dawn has several symbolic reminders that help reaffirm the bond and secrets shared by fellow members. when you greet a fellow member of the hermetic order of the golden dawn, stretch out your right hand as you would to sh

nsation is slowly but surely becoming accustomed to the energies. so when you have internally reached a state of openness, you can then judge for yourself that the presence of the archangels are truly undoubted. this exercise involves a method to help the aspiring occultist be able to become familiar and aware of the archetypal energies found in the mystical tarot. it allows one to be open to the symbolism as well as the occult powers they wield. in daily use this simple method helps develop one's visualization and basic scrying abilities. meditating with the major arcana can bring forth many helpful energies into one's life. this meditation is also helpful in that it is a prerequisite for pathworking. step 1 91 begin by performing the four fold breath while relaxing all muscles in your bo

1 10 INITIATION CEREMONY

and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse while in christian symbolism 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 idea

raises wand and says: kerux: in the name of adonai melekh, and by command of the very honoured hierophant, hear ye all that i proclaim that frater (name) has been duly admitted to the grade of zelator, and that he has obtained the mystic title of periclinus (pericline) de faustis and the symbol of aretz. kerux: returns to his place by e. saluting, and by s. and w. hiero: in the zelator grade, the symbolism of the tenth sephirah malkuth is especially shown, as well as the tenth path of the sepher yetzirah. among other mystic titles, malkuth is called shaar, the gate, which by metathesis becomes ashur, meaning the number ten. also, in chaldee it is called thraa, the gate, which has the same number as the great name adonai, written in full: aleph, daleth, nun, yod, which both equal 671 in tot

alled thraa, the gate, which has the same number as the great name adonai, written in full: aleph, daleth, nun, yod, which both equal 671 in total numeration. it is also called the gate of death, the gate of tears, and the gate of justice, the gate of prayer, and the gate of the daughter of the mighty ones. it is also called the gate of the garden of eden and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetzirah which answereth to malkuth is called the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendor of all the lights, the zohar me-ou roth and causeth the current of the divine influx to descend from the prince of

3 8 INITIATION CEREMONY

now before the portal of the 30th path by which he has symbolically entered this grade from the grade of theoricus. heg: leads theoricus to s.w. corner of temple (done) heg: leads theoricus s.w. then forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the stolistes, which is the cup of water. hiereus: the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex the latter the base. like the caduceus it further represents the 3 elements of water, air and fire. the crescent is the water which is above the firmament; the circle is the firmament and the triangle the

e firmament; the circle is the firmament and the triangle the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the caduceus. heg: places admission badge aside and leads theoricus to hierophant and then returns to his place. hiereus: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) before you is represented the symbolism of the garden of eden. at the summit are the supernal sephiroth summed up and contained in aima elohim, the mother supernal, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden east

4 7 INITIATION CEREMONY

the spelling in each world, is then expressed in hebrew letters and makes the secret name of that world. thus, in atziluth the total is 72, and the secret name aub, in binah 63 seg, in yetzirah 45 mah and in assiah 52 ben (indicating the end tablet) in the tablet is shown the method of writing the hebrew words by the yetziratic attribution of the alphabet, whence result some curious hieroglyphic symbolism. thus, tetragrammaton will be written by virgo, aries, taurus, aries. eheieh by air, aries, virgo, aries; from yeheshuah, the qabalistic mode of spelling jesus. which is simply the tetragrammaton, with the letter shin placed therein, we obtain a very peculiar combination; virgo, aries, fire, taurus, aries; virgo born of a virgin, aries the sacrificial lamb; fire the fire of the holy spir

furthermore it is not so correct, as daath is not properly speaking, a sephira. on this tablet (indicating it) is shown the arrangement of the sephiroth in the four worlds, each sephira with its own 10 sephiroth inscribed inside, so that the total number is 400, the number of tau the last letter of the alphabet. hiereus: resumes his place. heg: leads practicus to tablet in south. heg: this is the symbolism of the altar of burnt offering which king solomon built. it was formed of a four-fold cube, 20 cubits square and 10 feet high, 10 are the principal parts which you here see classified above, as under the sephiroth, and forming thus the triangle of fire above it. heg: leads practicus to tablet in north. heg: this is the symbolism of the brazen sea, which king solomon made. it was 10 cubit

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e water sign, for spells to develop spiritual awareness and intuition, and for divination, especially involving water and the fulfilment of hidden dreams. ruled by jupiter in the ancient system, now by neptune. in magick, it tends to be the old rulerships that are used in spells (see planets and angels. colour correspondences colour is of great significance, both in healing and magick, and colour symbolism is used frequently with candles, and also with crystals, flowers, foods and coloured water, as a way of focusing on and activating the different qualities inherent in the colours. white in magic, white represents light, the life force and clear vision and so is helpful where a new beginning or a sudden burst of energy and enthusiasm is needed. white is a good colour for work involving ri

ABRAMELIN1

uently carefully in all cases put the orthography as it there occurs in the ms. 9 vormatie; that is to say, the district under the government of the town of worms called in latin vormatia anciently. 10 in the previous chapter he says that he remained in this path of study for ten years. 11 ie, god. 12 samuel. 13 thus spelt here. 14 aaron the jew. 15 the qabalistical reader will at once remark the symbolism of the numbers ten and seventy-two the first being the number of the sephiroth, and the second that of the schemahamphorasch. but as many readers may be ignorant of the meaning and reference of these terms' i will briefly explain them. the ten sephiroth are the most abstract ideas and conceptions of the ten numbers of the ordinary decimal scale, and are employed in the qabalah as an idea

ADEPTUS MINOR INITIATION

t of wisdom. stumbling on betwteen the pillars is a blindfolded figure, representing the neophyte, whose ignorance and worthlessness while only in that grade is shown by the 0= 0, and whose sole future claim to notice and recognition by the order is the fact of his having entered the pathway to the other grades, until at length he attains to the summit "i now proceed to instruct you in the mystic symbolism of the tomb itself. let the altar be moved aside (done) it is divided into three parts, the ceiling which is white; the heptagonal walls of seven rainbow colors, and the floor whose prevailing hue is black; thus showing the powers of the heptad between the light and the darkness. on the ceiling is a triangle enclosing the rose of 22 petals, within a heptangle formed of a heptagram reflec

essence of the divine spirit, thus developing all from the one, through the many under the government of one "the colors of the varying squares may be either represented by the color of the planet and the color of the force therein mixed together, or by these colors being placed in juxtaposition, or in any other convenient manner; but the foundation of them all is the minutum mundum diagram "the symbolism of the altar was briefly explained to you in the second point. upon the altar stands a black calvary cross, charged with a rose of five times five petals, representing the interchanging energies of m and the elements (chief leads aspirant out of tomb. two adepts replace altar, and all resume their places as at beginning of third point) chief "the head of the pastos is white, charged with

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

tted by its means. the niyama corresponding to mercury in its highest forms may readily be divined from what i have already said, but in the technique of yoga he represents the fineness of the method which is infinitely adaptable to all problems, and only so because he is supremely indifferent. he is the adroitness and ingenuity which helps us in our difficulties; he is the mechanical system, the symbolism which helps the human mind of the yogi to take cognisance of what is coming. it must here be remarked that because of his complete indifference to anything whatever (and that thought is- when you get far enough- only a primary point of wisdom) he is entirely unreliable. one of the most unfathomably dreadful dangers of the path is that you must trust mercury, and yet that if you trust him

ALEISTER CROWLEY BOOK OF LIES

et of the order, i must be allowed the ix degree and obligated in regard to it. i protested that i knew no such secret. he said `but you have printed it in the plainest language. i said that i could not have done so because i did not know it. he went to the bookshelves; taking out a copy of the book of lies, he pointed to a passage in the despised chapter. it instantly flashed upon me. the entire symbolism not only of free masonry but of many other traditions blazed upon my spiritual vision. from that moment the o.t.o. assumed its proper importance in my mind. i understood that i held in my hands the key to the future progress of humanity" the commentary was written by crowley probably around 1921. the student will find it very helpful for the light it throws on many of its passages.(1) th

to recover the original position previous to making the divisions. in paragraph 5 it is shown that this is because of allowing enjoyment to cause forgetfulness of the really important thing. those who allow themselves to wallow in samadhi are sorry for it afterwards. the last paragraph indicaed the precautions to be taken to avoid this. the number 90 is the last paragraph is not merely fact, but symbolism; 90 being the number of tzaddi, the star, looked at in its exoteric sense, as a naked woman, playing by a stream, surrounded by birds and butterflies. the pole-axe is recommended instead of the usual razor, as a more vigorous weapon. one cannot be too severe in checking any faltering in the work, any digression from the path. book of lies get any book for free on: www.abika.com 117 [121]

t were, the books are balanced. while you have either a credit or a debit, you are still in account with the universe (n.b. frater p. wrote this chapter-61-while dining with friends, in about a minute and a half. that is how you must know the qabalah) note (28) oe= island, a common symbol of nibbana (29) vau-yod-aleph ain. vau-yod-ayin ayin (30) scil. of shiva (31) cf. bagh-i-muattar for all this symbolism (32) death= nun, the letter before o, means a fish, a symbol of christ, and also by its shape the female principle book of lies get any book for free on: www.abika.com 130 [133] 62 kappa-epsilon-phi-alpha-lambda-eta xi-beta twig?(33) the phoenix hat a bell for sound; fire for sight; a knife for touch; two cakes, one for taste, the other for smell. he standeth before the altar of the univ

is the symbol of directed force. in the first three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the holy guardian angel and his client. in the interlocking is indicated the completion of the work. paragraph 4 explains in slightly different language what we have said above, and the scriptural image of tongues is introduced. in paragraph 5 the symbolism of tongues is further developed. abrahadabra is our primal example of an interlocked word. we assume that the reader has thoroughly studied that word in liber d, etc. the sigil of cancer links up this symbolism with the number of the chapter. the remaining paragraphs continue the gallic symbolism. book of lies get any book for free on: www.abika.com 146 [149] 70 kappa-epsilon-phi-alpha-l

ALEISTER CROWLEY LIBER 777

true (we may agree with balzac, the absolute recedes; we never grasp it; but in the travelling there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kabbala denudata of knorr von rosenroth (a work incomplete and, in some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, t

hat of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary [lat. approx. perhaps it will be pleasant to remember these things one day] all symbolism is perhaps ultimately so; there is no necessary relation in thought between the idea of a mother, the sound of the child s cry ma, and the combination of lines ma. this, too, is the extreme case, since ma is the sound naturally just produced by opening the lips and breathing. hindus would make a great fuss over this true connection; but it is very nearly the only one. all these beautiful

bly a modification of aeshma deva, an evil spirit from persian mythology. line 8. belial. said to be the chief of the evil spirits in some late jewish apocalyptic literature (e.g. the testament of the 12 patriarchs, but in the old testament the name was a mere term of abuse meaning masterless or worthless. line 9. lilith. she gets everywhere. line 10. naamah. the sister of tubal-cain (see masonic symbolism; but in the zohar she gets turned into another version of lilith. col. cix. rather than use planetary symbols to distinguish the kings and dukes as in the printed edition, i have split this column. for daath add king bela son of beor (rwub b ulb) and dukes timnah (uamt, alvah (hwlu) and jetheth (tty. col. cx. line 1. ruach elohim chayyim, the spirit of the living gods. the first edition

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

vocation. it is the method which was usually employed in the middle ages. its advantage is its directness, its disadvantage its 12 crudity. the "goetia" gives clear instruction in this method, and so do many other rituals, white and black. we shall presently devote some space to a clear exposition of this art. in the case of bacchus, however, we may roughly outline the procedure. we find that the symbolism of tiphareth expresses the nature of bacchus. it is then necessary to construct a ritual of tiphareth. let us open the book 777; we shall find in line 6 of each column the various parts of our required apparatus. having ordered everything duly, we shall exalt the mind by repeated prayers or conjurations to the highest conception of the god, until, in one sense or another of the word, he

eek studies, and the christian reader will recognise it, incident for incident, in the story of christ. this legend is but the dramatization of spring. the magician who wishes to invoke bacchus by this method must therefore arrange a ceremony in which he takes the part of bacchus, undergoes all his trials, and emerges triumphant from beyond death. he must, however, be warned against mistaking the symbolism. in this case, for example, the doctrine of individual immortality has been dragged in, to the destruction of truth. it is not that utterly worthless part of man, his individual consciousness as john smith, which defies death- that consciousness which dies and is reborn in every thought. that which persists (if anything persist) is his real john smithiness, a quality of which he was prob

ordance with whose testimony he gives judgment "yod" is the creative energy- the procreative power: and yet "yod" is the solitude and silence of the hermitage into which the magician has shut himself "mem" is the letter of water, and it is the mem final, whose long flat lines suggest the sea at peace hb:mem-final; not the ordinary (initial and medial) mem whose hieroglyph is a wave hb:mem<symbolism above outlined, yod is the mercurial "virgin word, the spermatozoon concealing its light under a cloke; and mem is the amniotic fluid, the flood wherein is the life-bearing ark. see a. crowley "the ship, equinox i, x> and then, in the centre of all, broods spirit, which combines the mildness of the lamb with the horns of the ram, and is the letter of bacchus or "christ<
letter of tiphareth, 6, even when spelt as omega, in coptic. see 777 "aeon of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood from his mouth to swallow it. see "rev" vii. the dragon is also the mother- the "evil mother" of freud. it is harpocrates, threatened by the crocodile in the nile. we find the symbolism of the ark, the coffin of osiris, etc. the lotus is the yoni; the water the amniotic fluid. in order to live his own life, the child must leave the mother, and overcome the temptation to return to her for refuge. kundry, armida, jocasta, circe, etc, are symbols of this force which tempts the hero. he may take her as his servant< when he

re of astronomical facts, this antagonism to the south is a silly superstition which the accidents of their local conditions suggested to our animistic ancestors. we see no enmity between right and left, up and down, and similar pairs of opposites. these antitheses are real only as a statement of relation; they are the conventions of an arbitrary device for representing our ideas in a pluralistic symbolism based on duality "good" must be defined in terms of human ideals and instincts "east" has no meaning except with reference to the earth's internal affairs; as an absolute direction in space it changes a degree every four minutes "up" is the same for no two men, unless one chance to be in the line joining the other with the centre of the earth "hard" is the private opinion of our muscles

ALEISTER CROWLEY MAGICK WITHOUT TEARS

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 difficult enough in any case- must you put on a mask to make it clear? i know you well enough by now to be sure that you will not fob me off with any holy-willi

you were working together. the aura accumulates with the regularity and frequency of use. 20 the first point is the banishing: everything is to be removed from the room which is not absolutely necessary to the work. in this country, one must attend to the heating. an electric stove in the east or the south, is best: it must not need attention. one can usually buy stoves with excellent appropriate symbolism (last time i did this- 13 e.v- i got a perfect ferranti at harrods. the circular copper bowl, with the central disk as the source of heat, is unsurpassable) the walls should be "self-coloured" a neutral tint- green, grey or blue-grey? and entirely bare, unless you put up, in the proper quarters, the proper designs, such as the "watch towers- see the equinox i, 7. remember that your "east

nstructed critical analysis. you do not make the one, and are incapable of the other. so i suppose you are very well satisfied with yourself! 4. your o.t.o. work. magic without tears get any book for free on: www.abika.com 226 you were supplied with copies of those rituals to which you were entitled. you were to make copies of these. your were to go through them with me, so as to assimilate their symbolism and teaching. have you done any of this? no. 5. you were to write me a letter of questions once every fortnight. have you done so? no. have you in thirteen months done as much as honest work would have accomplished in a week? no. what excuses do you drag out, when taxed with these misdemeanors? you are eager to make appointments to be received in audience; then you break them without war

ALEISTER CROWLEY MEDITATION

: 1 aum is the sound produced by breathing forcibly from the back of the throat and gradually closing the mouth. the three sounds represent the creative, preservative, and destructive principles. there are many more points about this, enough to fill a volume. 2. o that existent! o- an aspiration after realty, truth. 3. o the jewel in the lotus! amen- refers to buddha and harpocrates; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolving in peace. 5. god. it adds to 66, the sum of the first 11 numbers. 6. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlighten our minds! 8. say: he is god alone! god the eternal! he beget

of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the throne. each stands in a heptagram, and in each angle of the heptagram is a letter, so that the seven names (see "equinox vii) are spelt out. but this is a rather different symbolism. of course in ordinary specialised working the number of lamps depends on the nature of the work "e.g" three for works of saturn, eight for works mercuial, and so on> in the centre of each of which burns a small lamp; these are the "fortresses upon the frontiers of the abyss" see the eleventh aethyr, liber 418("equinox v. they keep off those forces of darkness which might otherwise break

g of the circle, was one of the great problems of antiquity. the surface of this altar is composed of ten squares. the top is kether, and the bottom malkuth. the height of the altar is equal to the height above the ground of the navel of the magician. the altar is connected with the ark of the covenant, noah's ark, the nave("navis" a ship) of the church, and many other symbols of antiquity, whose symbolism has been well worked out in an anonymous book called "the cannon<altar. for this altar must embody the magician's knowledge of the laws of nature, which are the laws through which he works. he should endeavour to make geometrical constructions to symbolize cosmic measureme

works. he should endeavour to make geometrical constructions to symbolize cosmic measurements. for example, he may take the two diagonals as (say) the diameter of the sun. then the side of the altar will be found to have a length equal to some other cosmic measure, a vesica drawn on the side some other, a "rood cross" within the vesica yet another. each magician should work out his own system of symbolism- and he need not confine himself to cosmic measurements. he might, for example, find some relation to express the law of inverse squares. the top of the altar shall be covered with gold, and on this gold should be engraved some such figure as the holy oblation, or the new jerusalem, or, if he have the skill, the microcosm of vitruvius, of which we give illustrations. on the sides of the

he qabalah a name of binah "understanding" it is by the understanding of the magus that his work is purified. binah, moreover, is the moon, and the bowl of this cup is shaped like the moon. this moon is the path of gimel through which the influence from the crown descends upon the sun of tiphereth. and this is based upon the pyramid of fire which symbolizes the aspiration of the student. in hindu symbolism the amrita or "dew of immortality<mortal> drips constantly upon a man, but is burnt up by the gross fire of his appetites. yogis attempt to catch and so preserve this dew by turning back the tongue in the mouth. concerning the water in this cup, it may be said that just as the wand should be perfectly rigid, the ideal solid, so should the wate

ALEISTER CROWLEY SEPHER SEPHIROTH

secret wisdom (i.e. the qabalah; see 58) hrtsn hmkx 790 my presence (i.r.q. 1122) ytnky# thorn *nc bands, stripes; bindings *mydwq( 791 faithful, loyal, steady *nm)n 792 deliverance, victory tw(w#y 795 treasure; hidden or secret thing *nwm+m 796 the cup of affliction hl(rth swk 797 essence of glory *dwbkh mc( 800 sagittarius: a bow; a rainbow (the three paths t#q leading from malkuth, hence much symbolism of the rainbow of promise) t#q nest *nq the afflictions of the sons of adam (i.e. succubae *md) ynb y(gn first buds, sproutings *myncn cash; counted out, paid down *mydwqp high, lofty *mr rubies, gems *mynynp thorn; enclosure *k# 801 signs, tokens tt) also, yea; anger; nose *p) 802 401 2: the reflection of 401, which is t, alpha& omega the assembly (or school, or academy) supernal (refer

ALEISTER CROWLEY TAO TEH KING

art of the reality of the inscrutable energy which determines the form of our experience, consists in determining that experience should take place at all. it should be clear that this has nothing to do with any of the platonic conceptions of the nature of things. the least abject asset in the intellectual bankruptcy of european thought is the hebrew qabalah. properly understood it is a system of symbolism infinitely elastic, assuming no axioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. it has been my continual study since 1898, and i have found it of infinite value in the study of the tao teh king. by its aid i was able to attribute the ideas of lao tze to an order with which i was exceedingly fami

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ring space, as also is any other star. the word abrahadabra is from abrasax, father sun, which adds to 365. for the north-south antithesis see fabre d'olivet's "hermeneutic interpretation of the origin of the social state in man. note "sax" also as a rock, or stone, whence the symbol of the cubical stone, the mountain abiegnus, and so forth. nu is also reflected in naus, ship, etc, and that whole symbolism of hollow space which is familiar to all. there is also a question of identifying nu with on, noah, oannes, jonah, john, dianus, diana, and so on. but these identifications are all partial only, different facets of the diamond truth. we may neglect all these questions, and remain in the simplicity of this her own book. al i,2 "the unveiling of the company of heaven" the old comment 2. th

-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now as "one" or aleph he represents the male principle, the first cause, and the free breath

azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe,the starry blue, are mine, o ankh-af-na-khonsu" the old comment 14. this verse is a direct translation of the first section of the stele. it conceals a certain secret ritual of the highest rank, connected with the two previous verses. the new comment this is a poetic description of the symbolism of the stele. it is suitable fore such minds as approach truth in this manner rather than by way of science or philosophy. it contains a formula of magick art, connected with the stele. also, less ineffably, it boasts the consummation of the marriage of hadit and nuit in the priest. that is, he has freed hadit, in the core of his star, from the illusion-veils of the khu, so that the two

of these numbers, not only conjoined, but separate. for 6, vau, is the bull; and 50, nun, the scorpion. but 6 is also the number of the sun, our star. the n of nu is therefore the dragon "infinite space- and v is "the infinite stars" thereof. the ith is the honorific termination representing her fulfilment of creative force "i" being the inmost force, and "th" its extension. the dragon in current symbolism refers to the north or hollow of heaven; thus to the womb of space, which is the container and breeder of all that exists. liber aleph should be consulted for further information as to the magical import of scorpio and taurus. al i,25 "divide, add, multiply, and understand" the old comment 25. dividing 6/50= 0.12. 0, the circumference, nuit, the centre, hadit. 1, the unity proceeding, ra

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 stupefy, their minds, whose error else might thwart and misdirect the growth of their subconscious system of soul-symbolism "when, where, and with whom ye will" the phrase "with whom" has been practically covered by the comment on "as ye will. one need no more than distinguish that the earlier phrase permits all manner of acts, the latter all possible partners. there would have been no furies for oedipus, no disaster for othello, romeo, pericles of tyre, laon and cythna, if it were only agreed to let sleeping

ALEISTER CROWLEY THE QABALAH

int of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal

ence descending from on high, whose key is the tarot: and we possess the tarot. the proper number of the name of the messenger of the most exalted one.66 [the account of aivas follows in its proper place. ed.]67 85. good, since 85= 5 17. 86. elohim, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4= 14= 8+ 6= 86. 91. merely venerable. 111. priceless, because of its 37 3 symbolism, its explanation of aleph, which we seek, and its comment that the unity may be found in thick darkness and in sudden death. this is the most clear and definite help we have yet had, showing samadhi and the destruction of the ego as gates of our final victory. 65 particularly the wake world (liber xcv) t.s. 66 but see note to this number in part i. t.s. 67 see the equinox of the gods t.s

of eden. a burnt child dreads the fire. the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalin, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, q.v. 888. the grand scale of 8. in greek numeration therefore ihsous the redeemer, connecting with 6 because of its 6 letters. this links greek and hebrew symbolism; but remember that the mystic iesous and yeheshua have no more to do with the legendary jesus of the synoptics and methodists than the mystic ihvh has to do with the false god who commanded the murder of innocent children. t

ALEISTER CROWLEY THE SWORD OF SONG

s assertions. examples of such succinctness and clarity may be found in the four noble truths; the three characteristics; the ten fetters; and there is clearly a definite theory in the idea of karma. such ideas are basic, and are as a thread on which 1 see huxley s classical example of the horse, zebra and centaur. 2 similarly, where buddhist parables are of a mystical nature, where a complicated symbolism of numbers (for example) is intended to shadow a truth, we must discard them. my experience of mysticism is somewhat large; its final dictum is that the parable x may be equated to a, b, c, d. z by six-and-twenty different persons, or by one person in six-andtwenty different moods. even had we a strong traditional explanation i should maintain my position. the weapons of the higher criti

to think that death is necessarily an evil. i have not come to found a hundred years club, and to include mosquitoes in the membership. in this case to have kept perdu r abu alive was to have played into the hands of his enemies. my first precept is merely a general rule.3 in 1 the buddha had such long ears that he could cover the whole of his face with them. ears are referred to spirit in hindu symbolism, so that the legend means he could conceal the lower elements and dwell in this alone. 2 here is the little rift within the lute which alienated crowley from active work on buddhist lines; the orthodox failing to see his attitude. 3 a more likely idea that the brilliantly logical nonsense of pansil, supra. the three characteristics 109 the bulk of cases one should certainly abstain from

ALEISTER CROWLEY EQ I 5

oint of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower, and middle. now, these three are represented thus: the supernal, or highest, by the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal m

f eden. a burnt child dreads the fire "the devils also believe, and tremble" worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalini, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, p.v. 888. the grad scale of 8. in greek numeration therefore iota eta sigma omicron upsilon sigma the redeemer, connecting with 6 because of its 6 letters. this links greek and hebrew symbolism; but remember that the mystic iesous and yeheshua have no more to do with the legendary jesus of the synoptics and the methodists than the mystic ihvh has to do with the false god who commanded t

ALEISTER CROWLEY EQ I 5

ysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first

ALEISTER CROWLEY EQUINOX EQ I 2 2

he "hierophant" then says "resume your seat in the n.w, and remember that your admission to this order give you no right to initiate any other person without dispensation from the greatly honoured chiefs of the second order" thus ends the admission, after which the closing takes place "the closing" the closing ceremony is opened by the cry "hekas, hekas, este, bebeloi" and the greater part of its symbolism is explained in the opening. the reverse circumambulation is intended to formulate the withdrawal of the light of the supernal triad from the altar. the adoration then takes place, after which followeth the mystical repast, or communion in the body of osiris. its mystic name is "the formula of the justified one."23 the "hierophant" saying "nothing now remains but to partake in silence th

angel sandalphon answered and said "i am the reconciler for the earth and the soul of the celestial therein. equally is form invisible in total darkness and in blinding light" the hiereus and hegemon return to their seats, whilst the hierophant and neophyte remain, both facing the altar. here the "hierophant" confers on the neophyte the secrets and mysteries of the grade; and explains to him the symbolism of the temple as follows "the three portals facing from the east are the gates of the paths which alone conduct to the inner "the letters shin, tau, and qoph, make by metathesis hb:taw hb:shin hb:qof (qesheth, which signifies a bow, the rainbow of promise stretched over our earth. this picture of the flaming sword of the kerubim is a representation of the guardians of the gate of eden; j

part. the "hegemon" then explains the symbolic drawing of the zodiac, which is most complicated, but consists mainly of twelve circles and a lamp in the centre to represent the sun "the whole figure represents the rose of creation, and is a synthesis of the visible universe. furthermore the twelve circles represent the twelve foundations of the holy city of the apocalypse, while in the christian symbolism the sun and the twelve signs typify our saviour and the twelve apostles."2 after which the hiereus says "at the southern side of the holy place stood the seven-branched candlestick. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram represents its occult meaning. the seven circles which surround the heptagram represent the seven

age 267 approximated below. hb:taw_ hb:shin_ hb:qof tablet of air_ lamp/ dais pentacle_ h fan. lights shaded_ black white_ kerux hegemon_ tablet of earth_ fan_ hell_ eden/ salt salt/ red lamp) o_ cup_ hiereus_ diagram 20. arrangement of the temple for the 32nd path in the 2= 9 ritual. similarly the zelator passes the lion, the eagle, and the bull. the "hierophant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presence of

is circumscribed by the inner of two concentric circles which define the limits of the figure, a narrow ring being formed between them. eight additional radials extend inward between the original four lines from the outermost circle to the outer edge of the outermost square, forming twelve equal divisions of the outer ring in all. the "hegemon" then explains his tablet, which contains the occult symbolism of the garden of eden and the holy city of the apocalypse; and the "kerux" also his- the seven infernal mansions and the four seas.6 after which the "hierophant" confers on the zelator the title of the thirty- second path; the zelator then quits the temple for a short time before passing to the grade of theoricus. the ceremony of theoricus is opened by the "hierophant" who says to the ze

ALEISTER CROWLEY EQUINOX EQ I 2 3

ysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first

ALEISTER CROWLEY EQUINOX EQ I 2

ample, the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewe

ortunate termination. xvi "o how the world hath inflexible intellectual rulers" zoroaster "sankhara- the reader will notice- i trust with pained sympathy- the increasing difficulty of expressing these results of meditation in language. at this point one almost desires to exclaim with fichte that if it were only possible to start all over again, one would begin by inventing a totally new scheme of symbolism. here in sankhara, hashish-analogy is somewhat at fault. possibly the conviction of the irresistibility of the connection of cause and effect, the consciousness of the necessity of subject and object to each other through immutable glyphs may represent it. it may be that my experience of hashish is even more imperfect than i have supposed, and that more gifted experimenters might fill th

the v.h. fra. i.a. 5 degree= 6 square 163 a. a. publication in class c. issued by order: d.d.s. 7 degree= 4 square praemonstrator o.s.v. 6 degree= 5 square imperator n.s.f. 5 degree= 6 square chancellarius 164 a note on genesis prefatory note the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book "777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal- whether to enjoy his earned reward, or to perform the work of the brotherhood in other lands or planets matters nothing

the name of the godhead incarnate upon earth, yod-heh-shin-vau-heh. but 1+ 2+ 3= 6, which is the number of hb:vau, the third letter of the venerable name: microprosopus and the son of god. we are now, therefore, arrived at the great mystery of the tetractys, and to go further we must resort to the twin sister of the science of number- which, indeed, is but number made flesh: geometry, or absolute symbolism. even as it was spoken by the holy pythagoras "god geometrises" let us behold the work of his fingers! the following illustration includes a circumscribed equilateral triangle. in the original, the triangle and circle are composed of solid lines. the form given here is an approximation. one son incomprehensible. 3 /hb:shin /hb:aleph hb:mem. one father 1- 2. one mother incomprehensible. i

ALEISTER CROWLEY EQUINOX EQ I 3 2

c 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 system of question and answer the whole symbolism of the vault is explained. thus, the name of the founder signifies the rose and cross of christ, the fadeless rose of creation, the immortal cross of light. the vault itself represents the tomb of osiris onnophris, the justified one. its seven sides the seven lower sephiroth, the seven days of creation, and the seven palaces. it is situated in the centre of the earth, in the mountain of

; arms crossed on breast, not hiding symbol; hands rest on shoulders bearing scourge and crook; between them and under them the taro. the lid of the pastos is closed and the altar stands over its centre. the "second" and "third adepts" are outside the vault. the elemental and kerubic figures hang outside the door of the vault. 216 the aspirant is admitted, and the second adept explains to him the symbolism of the door, ending by saying] forget not, therefore, that the tablets and kerubim are the guardians of the vault of the adepts. let thy tongue keep silent on our mysteries, and restrain even the thoughts of thy heart, lest a bird of the 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 eq

t 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 explained in the diagram. after this explanation a prayer is offered up, and the "third adept" hands to the aspirant the chain from the altar, bidding him accept it as a bond of "suffering and self-sacrifice" the "second adept" takes the dagger and cup from the altar, and, dipping the dagger in the cup, marks a cross on the aspirant's forehead, after which he hands to the aspirant the

untain crowned with light, and surrounded with darkness. at its base is the wall of secrecy, whose sole gate is formed by the two pillars of hermes. the ascent of the mountain is made by the serpent of wisdom. the explanation of this diagram being concluded, the "second" and "third "adepts" remove the altar, and the "chief adept" completes the third point by instructing the aspirant in the mystic symbolism of the vault itself, as follows] the vault consists of three principal parts (1) the ceiling, a brilliant white (2) the heptagonal walls, of seven colours (3) the floor, chiefly black. the ceiling consists of a triangle, enclosing a rose of twenty-two petals surrounded by a heptagram. on the triangle are the three supernal sephiroth, and in the heptangle the seven lower ones. 221 the flo

re the total of the bands thereon. also the globe is light, the phoenix life, the lotus love (symbol of binary, the "prong" see dante. this prong points downwards. arms of typhon in 16th key) they also show the development of creation (lotus wand) operated by rebirth (phoenix wand, presided over by the kerubic working and the everlasting wings (chief adept's wand. 225 we now turn to the important symbolism of the number 120. it is hb:chet hb:mem hb:samekh sic ?hb:koph hb:mem hb:samekh? and the arrow hieroglyph which has been sufficiently explained in z. and the portal ritual. it emphasises the pentagram formula17, that only the purified man ihshvh can enter here. also 120= 4 x 5 x 6 (chesed, geburah, tiphereth. it is 12, hva, divided in the 10 sephiroth. in coptic, iho= 120 by shape= virgo

ALEISTER CROWLEY EQUINOX EQ I 3 3

a man in a frock-coat, so within the book we have the 311 muse in a dress-improver and a bond street hat. never mind; even those who dislike the poetry may love to puzzle out the meaning. detailed criticism is here impossible for lack of two illusions, time and space! i will only add that i was profoundly interested in the final book "the king's dole" no mystic who is familiar only with christian symbolism can afford to neglect this ritual. vale, frater! a. c. the cleansing of a city. greening and co. 1"s" net "wherefore i say unto thee, her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven,the same loveth little" jesus christ "but this german woman, pretending to defend the cause of virtue, and to warn women against the perils of the day, produces a bo

sit down and talk about it. tut! tut. how on earth does anybody ever deliberately produce this sort of thing? he doesn't. it just happens. all the gregory powder in the world won't produce it; it's true asiatic cholera, and you can't imitate it. i didn't mean dill-wates; i meant rice-waters. now let no one think that we object to an atmosphere in art. maeterlinck is doubtless just as misty in his symbolism; equally he uses a leitmotiv; equally he relies on mystery to shroud his figures with fascination, terror, or glamour. 328 but the images are themselves perfectly clear and precise. in the mistiest of all "les aveugles" one can condense the plot into a single phrase of simplest english. on this clean model, greek in its simplicity, the master has thrown draperies of cleanly woven fabric

ALEISTER CROWLEY EQUINOX EQ I 3

ysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first

nkfort in the year 1678. containing 22 celebrated alchemical tracts. translated from the latin and edited by a. e. waite. with numerous most interesting engravings. fcap. quarto, 2 vols. very scarce, 35s. azoth, or the star in the east. a new light of mysticism. by arthur edward waite. imperial 8vo, pp. xvi+ 239. original edition in special binding. price 5s. a presentation of mystic doctrine and symbolism in the light of christian teaching and hermetic philosophy; evolution in the light of mysticism; the way of attainment; and the interior life from the mystic standpoint "note_ many old books on astrology and alchemical science are also kept "in stock. write for latest new and second-hand catalogues_ william rider& son, ltd, 164 aldersgate st, london. e.c. the star in the west by captain

such disintegration; seeing that it would speedily attract an occupant: which would become a terrible vampire preying upon him who had called it into being. and after frequent rehearsals of this operation, the thing may be almost done "per "nutum" part hb:mem: transformations a. the astral form. b. the magician. c. the forces used to alter the form. d. the form to be taken. e. the equation of the symbolism of the sphere of sensation. f. invocation of the higher: the definition of the form required as a delineation of blind forces, and the awakening of the same by its proper formulation. g. formulating clearly to the mind the form intended to be taken: the restriction 159 and definition of this as a clear form and the actual baptism by water and by fire with the "mystic name of the adept" h

ALEISTER CROWLEY EQUINOX EQ I 4 2

e and weights i don't know how many pounds; the next to remember that the author has an axe to grind, a\or at least has constituted himself leading counsel for his client egypt, and in a learned and most convincing argument not only proves the undoubted antiquity of his client's claim, but that it was from egypt, or rather central africa, that the human race originated, and that it is to egyptian symbolism, and more particularly to the ritual of the dead, that we must go if we would rightly understand the temples, rites, ceremonies, and customs of mankind past and present. from egypt they came and to egypt must we go. the book is in every sense a great book, and, by the way, it forms an excellent seventh volume to gerald massey's monumental work. brother wynne westcott is very rightly cond

, and not our ancestors; it is we who sacrifice to many gods, and not those little bushmen who felt and saw and lived with the one great spirit. let us therefore mention that the chief points, a few out of a score, that have struck us are- the custom of the mark sacred stone; the universality of horus worship; the startling identity of hieroglyphics, all over the world, with the egyptian; and the symbolism of the great pyramid, and its use as a temple of initiation. a few others, however, do not understand. on p. 80 dr. churchward traces the "bull roarer" back to egypt. but we can find no proofs of these ever having been used there. in australia, as he states, they were used, and so also in new zealand and new guinea and over most of europe; in sussex, country boys to this day use them as

ALEISTER CROWLEY EQUINOX EQ I 4

ysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first

plex array of secondaries, curving to the outside and coming to two points just above the top of the head. these join in two white featherlets a semicircular curve at the base, just above the brows. there is a stylized descending gray dove in the midst, just above the lower white featherlets. a white light seems to be seen through the backs of the wings just above the dove. for the meaning of the symbolism of these "closed" wings, see the footnote below, page 147 in the equinox. the upper 2/5's of the space contains a large circular device, representing the shasrara. this looks a bit like the head of a thistle and has 72 elongated spikes emanating outward in a circle to define the outer edge of the next inward feature, a white ring. the spikes have rounded bottoms with a dot in the center

he will fill his whole body with life, and "even though he is bitten by the serpent takshaka, the poison does not spread throughout his body."97 further the "hatha yoga pradipika" informs us that "when one has closed the hole at the root of the palate. his seminal fluid is not emitted even through he is embraced by a young and passionate woman" now this gives us the key to the whole of this lunar symbolism, and we find that the soma-juice of the moon, dew, nectar, semen and vital force are but various names for one and the same substance, and that if the vindu can be retained in the body it may by certain practices which we will now discuss, be utilized in not only strengthening but in prolonging this life to an indefinite period.98 these practices are called the mudras, they are to be 94

concentrated mind and stop the upward and downward course of the pr n by jalandhara bandha. resting his body upon his palms placed upon the ground, he should strike the ground softly with his posteriors. by this the pr n, leaving ida and pingala, goes through the sushumn. the body assumes a death-like aspect. then he should breathe out.104 99 we believe this to be the exoteric explanation of this symbolism, the esoteric one being that shiva represents the solar or spiritual force, and shakti the lunar or bodily, the union of these two cancels out the pairs of opposites and produces equilibrium. 100 "shiva sanhita" chap. iv, 1-11. also see "gheranda sanhita" p. 23. 101 the jalandhara banda is performed by contracting the throat and pressing the chin firmly against the breast. 102 "hatha yog

stantaneous travelling (6) prakamya (the power of 111 "hatha yoga pradipika" pp. 63, 69. 112 "shiva sanhita" chap. iv, 53-75. 113 on the doctrines of this mudra many popular american semi- occult works have been written, such as "karezza "solar biology" and "the goal of life" 114 it is to be noted here that the union is again that of the mystical shakti and shiva, but now within the man. all this symbolism is akin to that made use of by the sufis. 115 "shiva sanhita" chap. iv, 56, 58, 59, 60, 61, 63. 116 "any person if he actively practises yoga becomes a siddha; be he young, old or even very old, sickly or weak. siddhis are not obtained by wearing the dress of a yogi, or by talking about them; untiring practice is the secret of success("hatha yoga pradipika" p. 25. instantaneous realizati

ALEISTER CROWLEY EQUINOX EQ I 6 2

far, at least, as the texts are concerned. the work is issued in crown 4to, and includes about 180 engravings, some of which are full-page plates. price 15"s. net" post free. handsomely bound "just published" waite (a. e. the secret tradition in freemasonry, and an analysis of the inter-relation between the craft and the high degrees, in respect of their term of research, expressed by the way of symbolism, 2 vols. large 8vo "with" 26 "full-page portraits, and other illustrations, cloth extra t.e.g" 42"s" book i. fundamental relations of the craft and the high grades. ii. development of the high grades in respect of the ancient alliance. iii. of the new alliance in freemasonry. iv. the masonic orders of chivalry. v. of alchemy in masonry. vi. of magical and kabalistical degrees. vii. of th

ysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first

ALEISTER CROWLEY EQUINOX EQ I 6

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

convey- what? it is our magnum opus to discover what he means! hence 'the eye 138 of faith' mere eyesight tells us that a plaster mould is truer to nature than the greatest masterpiece of phidias; so does science, with her gross calipers. sensible men prefer a good photograph of nature to a bad landscape. the photograph shows them the view of their own normal eye through the medium of an accepted symbolism; the picture shows the view of an indifferent bad soul through a medium of mud. but corot! but whistler! but morrice! corot sees a wood, and paints pan; bougereau sees a pretty model, and paints a pretty model. he doesn't paint woman. morrice paints the venice of byron, of our historic and voluptuous dreams; not the venice of the yankee and the churning steamers. raphael found madonna in

juliet make love in english- nobody minds! macbeth is not obliged to say 'hoots! ma leddy' every time he addresses his wife. the fool who bothers with local colour misses the sunshine. the man with the burette misses the sea. some pious dutchman of yore, who wanted to paint abraham and isaac, gave the old man a blunderbuss. why not? you can shoot your soon with a blunderbuss! i tell you it's all symbolism, all hieroglyphics. take wagner "take a cigarette" said ida. he shrugged his shoulders, and surrendered to the event "mr rolles" she said "it is your advice on life that we are asking. let us talk seriously. this dear boy (she took the negro's lips in her slim fingers and pinched them) likes me "i love her! i would die for her" broke in the black, crying with pleasure and pain, utterly u

ALEX SANDERS THE KING OF THE WITCHES

ve, let us say, grown squeamish? we. have read detailed account5.of british witchcraft, of potions compounded of baby's blood and.fat' other membersofyour brotherhood must.havefewer inhibitions than, you' ahardm;ss came into his voice 'perhaps you. reserve your. sacrifices for your own countrymen and-would deny them to us' alex went .into detail explaining how modem .witchcraft had evolved using. symbolism .instead of ritual murder. without giving.away secrets, he assuredthem that.the powers he could raise were everything. anyone could wish for, and that the gods must be satisfied .else they would refuse to .manifest themselves. when they had calmed down.somewhat, he decided to make his escape before the lounge became deserted and he was at their mercy. even his familiars, he felt, could n

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

who do not become masters in physical incarnation, take their subsequent initiations elsewhere in the system. all are- 12- initiation, human and solar copyright 1998 lucis trust in the logoic consciousness. one great fact to be borne in mind is, that the initiations of the planet or of the solar system are but the preparatory initiations of admission into the greater lodge on sirius. we have the symbolism held for us fairly well in masonry, and in combining the masonic method with what we are told of the steps on the path of holiness we get an approximate picture. let us enlarge somewhat: the first four initiations of the solar system correspond to the four "initiations of the threshold" prior to the first cosmic initiation. the fifth initiation corresponds to the first cosmic initiation

ed times, when specific work has to be done. it is used not only at the initiating of men, but at certain planetary functions of which nothing is at present known. it has its place and function in certain ceremonies connected with the inner round, and the triangle formed by the earth, mars, and mercury. the purpose of the rods of power. in the sceptre of a ruling monarch at this day is hidden the symbolism of these various rods. they are duly recognised as symbols of office and of power, but it is not generally appreciated that they are of electrical origin, and that their true significance is concerned with the dynamic stimulation of all the subordinates in office who come under their touch thus inspiring them to increased activity and service for the race. the great rod of power of the l

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

t shine ever more and more until the day be with us" division e- motion on the physical and astral planes i. preliminary remarks. 1. the threefold goal. 2. the threefold function. 3. the threefold mode of activity. ii. the effects of rotary motion. 1. separation. 2. momentum. 3. friction. 4. absorption. iii. the qualities of rotary motion. 1. inertia. 2. mobility. 3. rhythm. iv. rotary motion and symbolism. v. motion and the centres. 1. the nature of the centres. 2. the centres and the rays. 3. the centres and kundalini. 4. the centres and the senses. 5. the centres and initiation. i. preliminary remarks i would point out primarily and emphasize the fact that the motion we are considering is that due- 79- a treatise on cosmic fire copyright 1998 lucis trust to the fire latent in matter its

the occupier of the form is loosed from prison; he can withdraw to his originating source, and is liberated from the sheath which has hitherto acted as a prison; and he can escape from an environment which he has utilised for the gaining of experience and as a battle ground between the pairs of opposites. the sheath or form of whatever kind then automatically disintegrates. iv. rotary motion and symbolism every rotating sphere of matter can be pictured by using the same general cosmic symbols as are used for the portrayal of evolution. 1. the circle. this stands for the ring-pass-not of undifferentiated matter. it stands for a solar- 90- a treatise on cosmic fire copyright 1998 lucis trust system or the body logoic, viewed etherically; it stands for a planet or the body of a heavenly man

of the aquarian age. it might here be added that the symbol for law 2 was the origin of the balance or scales of the sign libra, but in the course of the ages its true form was distorted. not all the astrological signs can be traced to the symbols, for only a few can be traced back as far as the master's ashram. law 4. here we have the angel with the flaming sword turning in all directions. this symbolism is held true in the bible where the angel guards the treasure, and drives man forth in search of another way of entrance, thus forcing him through the cycle of rebirth until he finds the portal of initiation. this portal is occultly regarded as freed from the intervention of the sword as man has developed the ability to soar and mount as an eagle on wings. law 5. the symbol for this is t

ce in opposite directions, and producing a unified whole. these wheels are portrayed as manifesting electric blue flame- 749- a treatise on cosmic fire copyright 1998 lucis trust rotating and revolving with great rapidity around an equal-armed cross. the cross is pictured in orange fire with a deep emerald green circle, flaming at the point in the centre where the four arms of the cross meet. the symbolism of these colours links this fourth path to the solar system preceding this one. in that system the sirian influence was more potent than in the present one. it is not possible to add more to this beyond pointing out that the quality gained by the adept who treads this path may not be revealed. he comes under the concentrated influence of the energy which is identified with the planetary

cosmic facts. i.e, darkness. light. the cross. the triangle. 2. systemic interpretation. dealing with evolution of system and all therein. 3. human interpretation. dealing with man himself. the cross of humanity. seven-branched candlestick. 4. four kinds of symbols: 1. symbols of extraneous objects physical..plane things. 2. symbols of emotional nature..astral plane things; pictures. 3. numerical symbolism..lower mental. man used himself to count by- 828- a treatise on cosmic fire copyright 1998 lucis trust 4. geometrical symbolism..abstract symbolism, higher mental. 288 23: the rising and setting of the sun symbolises manifestation and obscuration. s. d, ii, 72. pralaya is of different kinds: 1. cosmic pralaya..the obscuration of the three suns, or of three solar systems. 2. solar pralaya

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ted representation of an idea and this is true without exception on all the planes of our solar system, wherein forms are found whether created by god, man or deva. one object of a disciple's training is to enable him to ascertain that which lies back of any form in any kingdom of nature and thus ascertain the nature of the spiritual energy which brought it into being. the vastness of this cosmic symbolism will be apparent to even the most superficial thinker and the beginner upon the path of chelaship has to learn to separate the many forms into certain specific groups standing for certain basic ideas. he has to interpret the ideas lying back of specific symbols, and he has to look for the specific impulse latent in every form. he can begin practically to do this in the environment and in

unified and the desire to experience through physical plane contacts is so dominant, that the many modifications of the mind are all turned towards the same object. when the condition is reversed and the man on the physical plane effects his own liberation, it is also by the same method, one-pointedness and unification. the old commentary makes this clear in certain lines found in relation to the symbolism of the five-pointed star. they are as follows "the plunge is downward into matter. the point descends, darts through the watery sphere and pierces into that which looms inert, immobile, darkling, silent and remote. the point of fire and stone unite, and harmony and union on the downward path are reached "the flight is upward into spirit. the point ascends, lifting the two behind and reac

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

.is the necessary prelude of pure contemplation."11(77) iii. the stage of contemplation we are entering a realm of realization now which is much handicapped by two things: the use of words, which only serve to limit and distort, and the writings of the mystics themselves which- 58- from intellect to intuition copyright 1998 lucis trust while they are full of wonder and of truth are colored by the symbolism of their race and age, and by the quality of feeling and emotion. the mystics, as a general rule, drift to and fro between moments of high illumination or of vision, and "the misty flats" of intense feeling and longing. they are either undergoing the joy and ecstasy of realization that lasts but a fleeting moment, or the agony of desire for the continuation of the experience. there seems

, in its turn, as producing three effects: that of an illumined intellect, of intuitive perception, and an inspired life upon the- 65- from intellect to intuition copyright 1998 lucis trust physical plane of existence. this condition is recognized by all mystics, and by all writers upon the subject of the mystic revelation. the thought of a light which enters in and which shines upon our way, the symbolism of an intense irradiation or blinding radiance which 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

ds alone and freed from objects, reflects itself in the mind stuff, then comes awareness of the self..the mind then tends towards..increasing illumination."13(125) here again the same idea. the use of the mind, final withdrawal from the mind consciousness, and the realization of unity. this tends to steady illumination. the method of sufism the writings of the sufis are much veiled in imagery and symbolism and have a stronger sense of duality than perhaps any other religious esoteric system, except the christian mystical writings. but there emerges even from them the same expression of truth and the same basic method. the following excerpts from the oldest persian treatise on sufism will show. it is interesting to note that those writings persist the longest and show the most wide usefulne

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

n 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 astral or emotional body. in this is seen the reflection of the soul in man which links the three worlds (corresponding to the solid, liquid and gaseous aspects of the strictly physical body of man) to the higher planes in the solar system, linking thus th

little by little as progress is made will the needed instruction be imparted. let me point out however that no breathing exercises can be safely used where there is no attempt to impose rhythm upon the life of every day. the two activities must go hand in hand. the effect of breathing exercises is varied: a. there is an oxygenating effect. the blood stream is purified and pressure is relieved. a symbolism underlies this: for as the blood is oxygenated so is the life of the man in the three worlds permeated by spiritual energy. b. there is the imposition of a peculiar rhythm, brought about by the particular spacing and time limit of the breaths inhalation, retention, and exhalation and this will vary according to the counts. c. there is a subtle effect of prana (which is the subjective ele

expression of reality. out of the darkness of time there have emerged the great religions. these religions though diverse in their theologies and forms of worship, though characterized by distinctions of organization and ceremonial, and though differing in their methods of application of truth, are united in three basic aspects: 1. in their teaching as to the nature of god and of man. 2. in their symbolism. 3. in certain fundamental doctrines. when men recognize this and succeed in isolating that inner significant structure of truth which is the same in all climes and in all races, then there will emerge the universal religion, the one church, and that unified though not uniform approach to god, which will demonstrate the truth of st. paul's words "one lord, one faith, one baptism, one god

e of the physical plane, the plane into which science is now entering. mind has, for its main expression in the material world what we call our scientific civilisation. 4. agni rules on the mental plane, and has domination likewise on the third subplane of the etheric planes. he is the lord of the fifth or mental plane, counting from above downwards, if one must employ these terms for the sake of symbolism. for this world cycle, agni is the dominating influence, though indra, lord of the buddhic or intuitional level has a subtle control which is steadily waxing stronger. all humanity is striving towards the fourth plane of union between the three higher and the three lower, but, at this present moment, the plane of mind or of fire is the most important. 5. we need to remember that just as

ce or tempo of his life, and is related to the quality of his personality. it governs, if i may so express it, the rajasic or activity aspect of his life during incarnation. the ascendant or rising sign indicates the line along which his energy as a whole can flow if he is to fulfill the purpose of any incarnation. this, of course, if rightly handled. it holds the secret of his future, and in its symbolism and understanding he can find the clue to his life problem and an indication of what he can be and achieve. it presents to him the type of force which will enable him to succeed. this, when duly consummated, might be regarded as producing the sattvic, or harmony aspect of his life, for when it plays its part and is utilised, it produces harmony with the will of the soul during any partic

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

y great creative plan, its laws and technique of unfoldment, and the work of the builders of the universe was dealt with; emerging out of the mass of imparted facts, and underlying all the teaching, was the idea of a great life with its own psychology and ideas. it was an attempt to give a synthetic picture of the unfolding mind of god as it works out its plans through the lesser sons of mind. in symbolism and archaic phrases it veiled the truths and principles which lie at the root of the creative process, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. j

vidual. men are, as yet, too interested in the particular and the individual to find it easy to apply the same interest to the greater whole in which they "live and move and have their being" nor do they at this time (as a general rule) possess that inner mechanism of thought and that intuitive perception of truth which will enable them easily to grasp the significance of that which underlies the symbolism of words, or to see clearly the subjective outline under the objective form. but the effort to understand carries its own reward, and the attempt to grasp and comprehend the soul-cosmic, universal, planetary and individual 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-ordi

t who is seeking truth that can be verified and information that can be applied to the daily life and tested in the crucible of life experience. if, for instance, there are indeed seven rays, embodying seven types of divine energy, then a man should be able to recognise these types and energies in the particular field of phenomena in which he plays his little part. if the truth given is veiled in symbolism and offered as an hypothesis, it should at the same time be unveiled sufficiently so as to be recognisable, and should have in it if sufficient intelligent appeal to warrant its investigation. the words "all souls are one with the oversoul" may and do, i believe, embody a basic and essential piece of information, but unless there is evidence in the world that there is appearing a living

d by the life which determines the quality. the father, spirit or life, wills to seek the satisfaction of desire. the mother or matter meets the desire and is attracted also by the father. their mutual response initiates the creative work, and the son is born, inheriting from the father the urge to desire or love, and from the mother the tendency actively to create forms. thus, in the language of symbolism, have the form worlds come into being, and through the evolutionary work the process is going forward of satisfying the desire of spirit. thus in the two major rays of will and love we have the two main- 33- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust characteristics of the divine nature, which lie latent behind all the myriad of forms. the ae

emotional processes, so god dwells withdrawn in his mind nature; the world that he has created and pervaded with his life, goes forward towards the goal for which he has created it. within, however, the radius of his appearing form, greater activities are going forward; varying states of consciousness and stages of awareness are to be seen; developing degrees of sentiency emerge, and even in the symbolism of the human form we have such differing states of sentiency as are registered by the hair, by the internal organisms in the body, by the nervous system, by the brain, and by the entity we call the self (who registers emotion and thought. in the same way does the deity, within the solar system, express as wide a divergence of consciousness. there is a body consciousness; there is a senso

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

nd knows the story of the world saviours; at the same time he himself has to re-enact the same story and make myth a fact in his own personal experience; he must know christ; he must also follow christ stage by stage through the great experiences of the initiatory 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 o

ark, dating between a.d. 70 and 100, does not mention it; nor does the gospel of st. john, dating from some time not earlier than a.d. 100. the book of revelation, written between a.d. 69 and 93, is silent on the subject, though had the- 38- from bethlehem to calvary copyright 1998 lucis trust virgin birth then been an important tenet of the faith it would undoubtedly have figured in the mystical symbolism of that composition."36 isis was often represented standing on the crescent moon, with twelve stars surrounding her head. in almost every roman catholic church on the continent of europe may be seen pictures and statues of mary, the "queen of heaven" standing on the crescent moon, her head surrounded with twelve stars "it would seem more than a chance that so many of the virgin mothers a

ch the virgin holds. bethlehem means the "house of bread" and there is therefore an obvious connection between these two words. this constellation is also composed of three stars in the shape of a cup. this is the true holy grail, that which contains the life blood, the repository of the sacred and the holy, and that which conceals divinity. these are astronomical facts. the interpretation of the symbolism attached from ancient days to these constellations is as old as religion itself. whence came the signs, and how the meanings and symbols associated with them came into being, is lost in the night of time. they have existed in men's minds and thoughts and writings for thousands of years, and are our joint heritage today. the ancient zodiac of dendera (antedating christianity by several th

rdance, the name mary means "the exalted of the lord" as one says these words, the famous picture, by mulillo, of the virgin, standing on the crescent moon and being gathered up into the clouds of heaven, comes to mind. such is the assumption of the virgin into glory. there is another interesting point in connection with the constellation virgo, upon which we might touch. mary, the virgin, in the symbolism of the ancient wisdom, stands for virgin matter, for the substance which nurtures and nourishes and hides within itself the christ child, the christ consciousness. in the last analysis, it is through form and matter that god stands revealed. that is the story of the divine incarnation. matter, overshadowed by the holy ghost, the third person of the trinity, brings to the birth the second

in the virgin mary. today the masses are on a journey. today the teaching of the path and of the way to god is engrossing the attention of the aspirants in the world. we are on the path of return to the individual and to the racial bethlehem. we are now on the point of entering the cave wherein the new birth can take place, and therefore one stage of life's long journey is nearly completed. this symbolism is truer, perhaps, than we care to think it is. the world problem today is bread, and our anxieties, our bewilderments, our wars and our struggles are based upon the economic problem of how to feed the peoples. today the whole world is occupied with the bethlehem idea, with bread. in this subtle implication there surely comes to us a guarantee that as he came before to the house of bread

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

f theosophy.uscopyright 1998 lucis trust esoteric psychology- volume ii treatise on the seven rays volume ii by alice a. bailey copyright 1942 by lucis trust copyright renewed 1970 by lucis trust- 1- copyright 1998 lucis trust chapter i the egoic ray i. the growth of soul influence before taking up our subject as outlined at the close of the previous volume, i would like to speak a word as to the symbolism we will employ in discussing egoic and personality control. all that is said in this connection is in an attempt to define and consider that which is really undefinable and which is so elusive and subtle that though we may call it energy or force, 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 talki

of a world saviour. this is the theme of the historical romance of all those great sons of god who down the ages, have arrived at an understanding of the significance of the divine purpose of god, of the word incarnated through a planet, of those solar angels who are themselves, the word incarnate through a human form. whether they enact this drama, as did the christ, so as to present to man the symbolism of death and sacrifice, or whether they enact this drama, as did the buddha, so as to demonstrate to man the sacrifice and death of personal desire (to mention only two of the manifested sons of god, the christ and the buddha, the theme remains the same, the death of that which is lower in order to release that which is higher, or on a larger scale the death of that which is higher in th

experience of life on earth, until he had exhausted all his resources and there was naught left but the eventual sacrifice of what he held so dear, but had discovered to be so unsatisfying. for these things of lesser values, he had sacrificed the higher values, and had to return again whence he came. such is the life story of all the sons of god who came into incarnation, as given to us under the symbolism of the bible. but the theme in all the world bibles is the same. this urge to sacrifice, to relinquish this for that, to choose one way or line of conduct and thus sacrifice another way, to lose in order eventually to gain, such is the underlying story of evolution. this needs psychological understanding. it is a governing principle of life itself, and runs like a golden pattern of beaut

ion. he is then ready to tread the final stages of the path. these seven laws are the basis of all true psychological understanding and, when their influence is better grasped, man will arrive at real self knowledge. he will then be ready for the fourth initiation which releases him from all further need for rebirth. this is the truth which underlies the masonic teaching, which is given under the symbolism of the first eighteen degrees. these can be divided into four groups of degrees: entered apprentice, fellow craft (followed by the mark degree) master mason (followed by the h.r.a) and the grouped degrees, four to seventeen, in the scottish rite. these seventeen degrees prepare the man for the fourth or fundamental degree, taken by a man who is a master mason. it can only be taken when t

case of aspirants and disciples, particularly in the early stages of soul contact. they can express themselves in the hours of sleep and also during the meditation period or process. only the man himself, from his knowledge of himself, can rightly interpret this class of dreams. it will be apparent to you also that the ray type of the soul and of the personality will largely determine the type of symbolism or the nature of the dramatisation employed. this must be determined, therefore, by the psychologist before interpretation can be intelligently given and prove useful- 308- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 8. dreams concerned with group work. in this type of dream, the soul trains or fits its vehicle, the lower man, for group acti

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

n and heard, there will arise a spiritual awareness which will register bliss and power. this will enable you to see the soul in all things and the inward beauty of all created forms. this awareness will be of such a high order that it will deal primarily with that which is formless, and its attention will be turned upon the subjective life which exists within the form. such is the true course of symbolism to which you, as a disciple, are pledged. your love and knowledge should begin to lead you more and more into the way of the divine psychologist; it is to the service of psychology that i direct your attention and to which you will find yourself pledged when next you take the path of rebirth and return to the battlefield of life. for you, today, the battle is one of endurance, of the con

h is in you; this will be to the garden of your soul what the sun is to the gardens of the world. watch the rays of light pouring out over the garden, awakening it to colour and beauty, arousing it to movement and life, and calling forth the song of the birds and the hum of the bees and evoking it to a responsive loveliness. there i may meet you when the clouds of glamour roll away. ponder on the symbolism hidden in this garden and work steadily for the next few months from this centre of love and light. january 1936 my brother and my friend: the same instructions, the same objective and the same necessity to cultivate the spirit of liberating love will suffice to occupy you during the next few months. you are now entering a period of crisis. forget not that i have told you this and warned

ALICE A BAILEY13 PROBLEMS OF HUMANITY

w seen to be based on poor translations and no part of them after thousands of years of translation is as it originally was, if it ever existed as an original manuscript and was not in reality some man's recollection of what was said. at the same time, it must be remembered that the general trend and the basic teaching, as well as the significance of the symbols, is usually correct, though again, symbolism itself must be subjected to modern translation and not to the misinterpretation of ignorance. the point is that dogmas and- 73- problems of humanity copyright 1998 lucis trust doctrines, theology and dogmatic affirmations, do not necessarily indicate the truth as it exists in the mind of god, with whose mind the majority of dogmatic interpreters claim familiarity. theology is simply what

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

n the centuries; each time one took place, it meant a clearer understanding of divine purpose, a new and fresh revelation of divine quality, the institution of some aspect of a new world faith and the sounding of a note which produced a new civilization and culture or a fresh recognition of relationship between god and man or man and his brother. back in the dim past of history (hinted at through symbolism and in the bibles of the world) there was a first major approach when god took notice of man and something happened under the action and will of god the creator, god transcendent which affected primeval man, and he "became a living soul. as the yearning urge towards an undefined and unrealized good made itself felt in the inchoate longings of unthinking man (literally unthinking at that

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

of them for a moment: 1. there is, first of all, his statement to his parents in the temple "wist ye not that i must be about my father's business" we should note here that he was twelve years old at the time and, therefore, the work with which he had been occupied (as a soul) was finished; twelve is the number of completed work, as witness the twelve labours of hercules, another son of god. the symbolism of his twelve years is now replaced by that of the twelve apostles, the symbol of service and sacrifice. he was also in the temple of solomon, which is the symbol of the perfect life of the soul, just as the tabernacle in the wilderness is the symbol of the imperfect ephemeral life of the transient personality; christ was, therefore, speaking on soul levels and not only as the spiritual

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 interest is that when millions come and go in the clouds, each hour of the day and of the night? i mention this as

cher. he is the world teacher and not a christian teacher. he himself told us that he had other folds and to them he has meant as much as he has meant to the orthodox christian. they may not call him christ, but they have their own name for him and follow him as truly and faithfully as their western brethren. let us look for a moment at the erroneous interpretations given to the gospel story. the symbolism of that gospel story an ancient story-presentation often presented down the ages, prior to the coming of the christ in palestine has been twisted and distorted by theologians until the crystalline purity of the early teaching and the unique simplicity of the christ have disappeared in a travesty of errors and in a mummery of ritual, money and human ambitions. christ is pictured today as

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

uld remind you, has taken place without exception in every land and they work on all the different rays; they express many points of view; their field of service is widely differing and their techniques so diverse that in some cases comprehension is not easy to the smaller minded person. but, they all carry the pitcher containing the water of life upon their shoulder, reverting to the language of symbolism, and they all emit the light in some degree throughout their environment. to you, who live and work in this interim period and in this cycle of transition, with all its resultant outer chaos and upheaval, is given the task of expressing steadfastness, service and sacrifice. those are the three words which i give you. i have no spectacular information to give you, as has sometimes been th

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

f the force or energy upon you and of the quality of the vibration it may arouse in you perhaps in some centre, perhaps in your astral body, or perhaps only in your mind. this study, rightly undertaken, would lead to the unfoldment of the intuition, with its consequent manifestation on the physical plane as illumination, understanding and love. in the first instance, the objective of the study of symbolism is to enable the student to sense its quality and to contact that vibrant something which lies behind that aggregate of line, colour and form of which the symbol is composed. to some types of people this study is relatively easy; to the majority it is not easy at all, thereby indicating a lack that must be supplied by the use of those faculties at the present dormant. it is always distas

s enunciation of the four noble truths. his body of disciples and his nine hundred arhats formulated those four great truths into a structure of dogma and doctrine that by the power of collective thought has greatly helped in the attack upon the world illusion. today the christ is carrying forward the same great task and in the spiritual significance of his imminent coming (and in the language of symbolism) he and his nine thousand arhats will strike a second blow at the world glamour. it is for this that we prepare. only the intuition can dispel illusion and hence the need of training intuitives. hence the service you can render to this general cause by offering yourselves for this training. if you can overcome glamour in your own lives and if you can, therefore, comprehend the nature of

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

he wherefore of the effects produced, for by this means you will learn. the third type of telepathic work is that from soul to soul. this is the highest type of telepathic work possible to humanity and is that form of communication which has been responsible for all the inspirational writings of real power, the world scriptures, the illumined utterances, the inspired speakers, and the language of symbolism. it only becomes possible where there is an integrated personality, and, at the same time, the power to focus oneself in the soul consciousness. the mind and the brain have, at the same time, to be brought into perfect rapport and alignment. it is my intention to elucidate further this science of communication, which started through the sense of touch and developed through sound, symbols

roduces conflict and the personality fights the soul. but paralleling this well known conflict, another battle goes on between the ethers composing the disciple's etheric body and the downpouring higher ethers. of this a man is not so conscious, but the battle is a very real one, affecting primarily the health of the physical body, and falls into five natural stages which we call initiations. the symbolism of the rod of initiation teaches us that (during the initiatory process) this rod, directed by the christ or by the lord of the world, as the case may be, is used to stabilise the higher ethers within the personality by an access of applied energy which enables the initiate to retain that which is from above, in order that "as above, so below" there are three angles from which the etheri

nergy is now regarded as all that is; manifestation is the manifestation of a sea of energies, some of which are built into forms, others constitute the medium in which those forms live and move and have their being, and still others are in process of animating both the forms and their environing substantial media. it must also be remembered that forms exist within forms; this is the basis of the symbolism which is to be found in the intricate carved ivory balls of the chinese craftsmen where ball within ball is to be discovered, all elaborately carved and all free and yet confined. you as you sit in your room are a form within a form; that room is itself a form within a house, and that house (another form) is probably one of many similar houses, placed the one on top of another or else si

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

oat falls into disuse as the creative period of throat activity begins. it acts as a "mediator" between the higher and the lower creative organs (between the sacral and the throat centres) and leads eventually to that creative activity which is consciously that of the functioning soul. vulcan was one of the first creative workers among men. he was also related to "cain who killed his brother" the symbolism underlying these ancient myths will be easily interpreted by the intuitive student. some of the tasks which i propose to undertake in this section of our treatise on the seven rays are as follows: 1. consider why five of the seven rays express themselves through two sets of planets sacred and non-sacred and also which centres these two groups of rays govern. thus we shall relate: a. the

the general sweep of the soul in incarnation. 4. elaborate the subject of the interplay between the three groups of ruling planets as given in tabulation vi. these, in the totality of their effects, are the agencies through which the purposes of god are wrought out. before proceeding with the more technical aspects of our subject, i would like to elaborate this theme of the zodiac, its story and symbolism from the more philosophical and spiritual angle, giving you the subjective picture of man's progress as he passes on "the sweep of the sun along the path of life" this is a technical phrase and refers to the activity of a sun, a planet, a hierarchy or a man, after there has been a "moment of crisis" resulting in a "period of polarisation" leading inevitably to a fresh surge and sweep onw

star which it has been rightly presumed exists in the constellation taurus, the bull, being found in the pleiades. at the same time it appears, from the standpoint of our planet, to be passing through the twelve signs of the zodiac; this is a symbol macrocosmically considered, of the dramatic centralised point of view of the 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

ment. the hidden powers of the soul are negative and the powers of the form nature are positive and beginning to find increasingly potent expression. the natural spiritual tendencies of man are inhibited (for pisces is often a sign of inhibition and hindrances) and the natural animal and personality powers particularly the emotional are the obvious and visible qualities of the man. a good deal of symbolism connected with the latent christ and the outer expressive personality can be seen if a study is made of the biblical story of jonah and the whale. i have not time to enlarge upon it here, but it is a parable concerned with the piscean stage of consciousness and the awakening of the christ consciousness with the consequent dispute which that entails. jonah stands for the hidden imprisoned

ost rocky and arid of the world's places and it, therefore, relates man to the mineral kingdom; it is also the sign of the crocodiles which live half in the water and half on dry land; it is spiritually- 92- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the sign of the unicorn which is the "fighting and triumphant creature" of the ancient myths. under the symbolism of the above creatures, this sign gives us a rather complete picture of man with his feet upon the earth, yet running free and climbing to the heights of worldly ambition or of spiritual aspiration in search of what he realises (at any particular time) to be his major need. as the goat, he is man, the earthly, human, greedy seeker after the satisfaction of desire, or man, the equally sel

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ilies have kept records. as far as i know none of my ancestors did anything particularly interesting. they were worthy but apparently dull. as my sister once put it "they sat among their cabbages for centuries" it was good, clean and cultured stock but none of the people attained any famous or infamous notoriety. the family crest is, however, a very interesting one and, from the angle of esoteric symbolism, extraordinarily significant. i know nothing of heraldry or the correct terms in which to describe it. it consists of a rod with a wing at each end and between the wings are to be seen the five-pointed star and the crescent moon. the latter harks back, of course, to the crusades in which some of my forebears must have apparently participated but i like to think of the whole symbol as typ

in which some of my forebears must have apparently participated but i like to think of the whole symbol as typifying the wings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection which eventually receives the accolade of recognition by means of the rod. in the language of symbolism the five-pointed star has always signified perfected man and the crescent moon is supposed to rule the lower or form nature. this is the a.b.c. of occult symbolism but it interests me to find it all brought together in our family crest. my grandfather was john frederic la trobe-bateman. he was a very well known engineer, consultant to the british government and responsible in his day for

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

gh which the fourth creative hierarchy on its own plane finds expression, and here also this hierarchy and fourth kingdom in nature, the human family are fused and blended. the head centre relates the monad and the personality. the ajna centre relates the spiritual triad (the expression of the monad in the formless worlds) to the personality. ponder on this statement, because you have here in the symbolism of the head centre, physically considered the reflection of the spiritual will, atma, and spiritual love, buddhi. here also comes in the teaching on the place of the eyes in the development of conscious expression, creatively carrying forward the divine purpose. the third eye..the head centre..will. atma. the eye of the father, the monad. shamballa. the first aspect of will or power and

as the theme is too big. i can, however, bring to your attention what i have already written, and suggest that someone with the interest and the time should collect all i have said in all my books anent the subject of sex so that a pamphlet on the subject may be compiled. a. the sacral centre corresponds to the physical sun, the source of vitality, and the life-giving agent on our planet. b. the symbolism of the sacral centre is concerned primarily with the gestation period prior to birth, and in its right understanding can be traced and expanded the whole story of conception, of form-building, and this whether it is the physical form of a human being, the form of an idea, an organisation built around a central truth, the form of a planet or of a solar system. it is perhaps above everythi

themselves into the belief that they are carrying out divine purpose, wresting away from people their property in a spirit of self-defense and finding some reason, adequate to them, to excuse the iniquity of their action. palestine was taken by the jews because it was "a land flowing with milk and honey" and the claim was made that the act was undertaken in obedience to divine command. later, the symbolism gets most interesting. they divided into two halves: the israelites with headquarters at samaria, and the jews (meaning two or three special tribes out of the twelve) locating around jerusalem. dualism ran through their religious beliefs; they were schooled by the sadducees or the pharisees, and these two groups were in constant conflict. christ came as a member of the jewish race and th

rld mother" such an individual has never existed in our particular planetary life, though the avatars of a previous solar system, expressing itself through planetary life, always took this form. but not in this solar system. the tradition of such appearances is purely symbolic, inherited from the previous solar system from which we inherited the matter of which all manifested forms are made. this symbolism has come down from the far-off period of the matriarchate, which had a religion that recalled the ancient ways of the earlier system and in- 215- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust which period of time lilith symbolised the world mother, until eve took her place. on the sense of futility. in connection with the work of the healer with pat

owards death; it will be regarded as a natural and desirable process, cyclically undergone. men will eventually understand the significance of christ's words when he said "render unto caesar the things that are caesar's and unto god the things that are god's" in the incident where those words occur he was referring to the great act of restitution which we call death. ponder that story and see the symbolism of the soul, contained within the universal soul, as the fish within the water, and holding a coin of metal, the symbol of matter. in one of the ancient writings the following symbolic words occur said the father to the son: go forth and take unto thyself that which is not thyself, and that which is not thine own, but which is mine. regard it as thine own and seek the cause of its appear

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ioned ideas in his own particular form. arithmetic has a definite relation to subsequent aspects of the process and to the emergence of the idea into some correlated form upon the physical plane. the visioning of the thoughtform is a process which must be succeeded by the appropriation of as much energy by the idea as is needed to make it effective or "apparent (esoterically speaking. of this the symbolism of arithmetic is the expression. from another angle, man reads his destiny in the heavens and writes out that destiny in his life upon the earth; he reduces, knowingly or unknowingly, the idea of his soul to due and proper form, so that each life adds, subtracts and multiplies, until the sum of each soul's experiencing is complete. thus, symbolically, the three basic ideas are held in el

ouls who have reached perfection and achieved the status of divine servers. 2. those souls who are in the processes of evolution and passing through the periods of continual incarnation. the idea of generation, birth and subsequent manifestation runs like a guiding thread through all esoteric thought. the ancient teachers of the race, sent out by the hierarchy from time to time, ever employed the symbolism of natural process in order to illustrate and make clear the needed instruction, and lay that spiritual foundation of truth which will in the coming age lead the race into new ways and a new manner of thought. for the esotericist, there is the process of birth into the darkness of physical incarnation which in its turn is the foreordained preparatory process- 88- education in the new age

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

etofore. i explained to you, if you will remember, that at the time of the full moon it was as if a door was opened between the sun and moon, making certain events of a spiritual nature possible. the band of golden light, extending between the sun and the moon, completely "irradiated the lunar surface (to use the ancient formula) and made possible certain revelations. to students such as you, the symbolism should be apparent and can be seen as inviting a dual interpretation: 1. it concerns the relation of the solar angel to the lunar forces, of the sun and the moon and their work in synthesis. 2. it concerns the relation of the hierarchy to humanity and consequently, of the subjective world to the objective worlds, of the realm of causes to the realm of effects. ponder on this. individual

united in an- 40- discipleship in the new age- volume ii copyright 1998 lucis trust act of solemn dedication, stands ready for revelation. 3. the recognition, by the group, of me, your teacher and tibetan brother, and the saying by all of us together of the great invocation. this produces fusion and releases something from "that which lies above to that which lies below" speaking in the words of symbolism. it will be obvious to you that in this symbolic ritual there is typified, first of all the path, the goal, the kingdom of god, distinguished by spiritual mind, spiritual love and spiritual will (the three windows, atma-buddhi-manas, or the three aspects of the soul. secondly, the focussing of the consciousness in that of the soul, followed by a group dedication; and, finally, that human

inite break in consciousness between the lower mind and the abstract mind. the higher mind (being the lowest aspect of the spiritual triad) can be regarded as a door admitting the consciousness of the- 137- discipleship in the new age- volume ii copyright 1998 lucis trust soul-infused personality into a higher realm of contact and awareness. but again as you can well see there is nothing here but symbolism; there is no door, but simply a symbol indicating means of access. in the total evolution of the spiritual man through physical incarnation during untold hundreds of lives, the entire process is simply one of expanding consciousness and of attaining sequentially and stage by stage an ever more inclusive awareness. this is good to bear in mind, for eventually all this symbolic picturing w

ance, i can at least build in your minds the concept of these formulas. they are second ray presentations of soul ideas. we are told that god geometrises, when referring to the activity of the second aspect, and that a subtle geometrical form lies behind the exoteric manifestation. these forms- 210- discipleship in the new age- volume ii copyright 1998 lucis trust convey to the occult student the symbolism of the world of meaning. behind the mathematics and the geometrical designs, and behind the numerology which attempts (hitherto quite unsuccessfully) to convey the truth, but which in a mysterious manner conditions the creative work, are certain formulas which as i have pointed out express significance, intention, meaning. with three of the formulas we have spent a short time in consider

use of the substance of light as a medium of spiritual destruction, and the bringing in of the three types and qualities of the substance of the spiritual triad (in order to liberate humanity) is never noted. nevertheless, these three types of substance (mental, buddhic and atmic) are all symbolised for us upon the mount of crucifixion. there are also far deeper meanings to the well-known gospel symbolism than those which have been recognised or studied. i have here, however, thrown some light upon this second point of revelation, and much upon which you could well ponder and reflect. part ix you will find it of value, brother of mine, to summarise the mass of information which i have given anent initiation; i refer not only to that which is contained within these particular instructions

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

s" in order to "bear fruit upwards" should these groups develop as intended, should the corporate life of the members persist in right integral relation and should continuance be their keynote, then these seed groups, tiny as they may be, will come to flower, and through an eventual "scattering of the seed" succeed finally in "covering the earth with verdure" i am speaking here in the language of symbolism which is, as you well know, the language of truth. one small plant which, in its turn, succeeds in producing a seed, through rightful fruition can thus reproduce itself in multiple order. be not therefore unduly impressed by the smallness of the effort. a tiny seed is a potent force if duly tended, rightly nurtured and ripened by sun and water within the soil its potencies are unpredicta

y, it will not be possible for the lords of liberation to take action. they cannot be moved by prayer, demand and invocation alone. such demand must have behind it the ideal of a newer freedom and a greater liberty for man. in the abrogation of the french idealism, summed up in the words "liberty, equality, fraternity" the attention of the whole world was focussed on the theme of liberty, and the symbolism of the event is of far greater import than has yet been grasped. france has not relinquished the ideal of human liberty which she originally brought (on a large scale) to the attention of mankind. her action, under the influence of the enemies of human freedom, simply focussed the danger with which humanity was confronted, and brought it emphatically to the attention of humanity, numbed

y will demonstrate as such if the disciples of the world recognise what it is that the christ desires, and if the men and women of goodwill implement their response to his wishes. speaking symbolically, the first step after the advent of the spirit of the resurrection will be similar to that in the biblical story. mary, that woman of sorrow, of experience and of aspiration, stands (as ever in the symbolism of the world) as the symbol of materialism. humanity must say with her "they have taken away my lord and i know not where they have laid him" but she said it to the lord himself, not recognising him and realising only her own deep need and despair. so must it be again. humanity materialistic, suffering, facing the future with despair and agony, but still aspiring must go forth from the c

ound and they are steadily gathering momentum and will before long enter upon their designated task. the masonic movement when it can be divorced from politics and social ends and from its present paralysing condition of inertia, will meet the need of those who can, and should, wield power. it is the custodian of the law; it is the home of the mysteries and the seat of initiation. it holds in its symbolism the ritual of deity, and the way of salvation is pictorially preserved in its work. the methods of deity are demonstrated in its temples, and under the all-seeing eye the work can go forward. it is a far more occult organisation than can be realised, and is intended to be the training school for the coming advanced occultists. in its ceremonials lies hid the wielding- 334- the externalis

it is a far more occult organisation than can be realised, and is intended to be the training school for the coming advanced occultists. in its ceremonials lies hid the wielding- 334- the externalisation of the hierarchy copyright 1998 lucis trust of the forces connected with the growth and life of the kingdoms of nature and the unfoldment of the divine aspects in man. in the comprehension of its symbolism will come the power to cooperate with the divine plan. it meets the need of those who work on the first ray of will or power. the church finds its mission in the helping of the devotee, in aiding the great public which is innately religious and of good will. it hides in its heart those who vibrate to the great love ray, the second ray of love-wisdom. christ himself works through it and b

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

t dense esotericist transmutation and transformation. the result is the assimilation of the individual will and the egoic will into the purpose of the monad which is the purpose undeviating and unalterable of the one in whom we live and move and have our being. this is the field of the true burning, for our "god is a consuming fire" this is the burning bush or the burning tree of life of biblical symbolism. this highest of all the fires, this deeply spiritual and hitherto seldom recognised burning-ground, has its effects summed up 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

how this passage reverses the usual presentation. hitherto, in the occult books, the door of initiation has been presented as ever moving forward ahead of the initiate. he passes through door after door into a wider experience and expansion of consciousness. but in the initiate consciousness, after the first two initiations, this is not the realisation. it is simply the adhering to an old form of symbolism with the implied limitations of the truth. i would here remind you that the third initiation is regarded by the hierarchy as the first major initiation, and that the first and second initiations are initiations of the threshold. for the bulk of humanity, these first two initiations will for a very long time constitute major initiatory experiences, but in the life and realisation of the i

attaining his final destination. i would like for a moment to refer here to the door symbology as the initiate begins to grasp the inner meaning of those simple words. for long the teaching, given in the clear cold light, anent the door and the emphasis put upon the presentation of the door lying ahead of the aspirant has been made familiar, but that has been working with the lower aspects of the symbolism, even if aspirants did not realise it; they have been taught the fact of the light in the head, which is the personality correspondence to the clear cold light to which i refer. at the very centre of that light, as many aspirants know theoretically or factually by inconstant experience, is a centre or point of dark indigo blue midnight blue. note the significance of this in view of what

tations; it has also been called "the funnel or the channel for the sound; it has been named the "trumpet through which the escaping a.u.m. can pass" the ability to use this door or channel is brought about by the practice of alignment; hence the emphasis laid upon this exercise in the attempt to train aspirants and disciples. once alignment has been achieved, it will be realised (remembering the symbolism of the head, the light and the central opening) that many occasions arise in meditation when "behind the group there stands the door; before them opens out the way" this is the lower correspondence of the higher initiate-experience with which our rule is dealing. again, this time in relation to the soul, comes the repetition of the discovery of the door, its use and its appearance, final

light of the spiritual will, which is the revelation of the enfolding purpose. the first is focussed in the ashram, and the second in the hierarchy as a whole, and both of them are the expression of the activity of the spiritual triad. let me make myself clearly understood, if possible. you have, therefore, three great lights, all of them focussed upon the mental plane, for beyond that plane the symbolism of light is not used; divinity is known as life, where the monad and its expression, the spiritual triad, are concerned. all the lights are finally focussed upon the mental plane: 1. the blended light of soul and personality. 2. the light of the egoic group which, when forming a recognised group in the consciousness of- 48- a treatise on the seven rays- volume v: the rays and the initiat

ALICE BAILEY THE LABOURS OF HERCULES

ater likened to the soul. leo, as the lion, is the strength of the lower nature, and is the serpent of force which, if directed upward, overcomes. taurus, the bull, is always the symbol of creative force. aquarius, the man, is the light-bearer, or light-bringer. scorpio, the scorpion, is often transmuted with aquila, the eagle. which rises at the same time with scorpio; they are closely linked in symbolism. scorpio is 'the monster of darkness, who stings to death, and yet preserves and reproduces, symbolizing not only generation but regeneration. as the latter it is aquila, the eagle, the bird of the sun which has conquered the dark side of scorpio (that adversary that can drag man down lower than the beasts, but when transmuted is the eagle of light, which can exalt above the gods" the ce

if not in truth, yet through the power of that creative faculty which we all possess, a creative imagination. but in some form or another, the aspirant who has left nereus will meet the serpent and will have to wrestle with him. as the myth states, for a long time hercules could not conquer, but when he lifted the serpent high up into the air, he prevailed. there is a great truth underlying this symbolism. the air has always been regarded as the symbol or the element related to the christ plane, called in the theosophical terminology and in the east, the buddhic plane. the astral plane is the distorted reflection of the buddhic plane, and it is only when we carry glamor up into the clear light of the christ soul that we shall see truth as it is, and become invincible. most solemnly, i wou

es [91] for the stars found in these constellations will be found to prove the fact that the ancient names signify "the lesser flock "the sheepfold "the sheep, and "the ship. in the thirty-fourth chapter of ezekiel and in the tenth chapter of st. john, is much that has reference to these constellations. ursa minor is famous because the brightest star in it is the pole star, the north star. in the symbolism of these two constellations we have held before us the thought of the mass or group, which is the significant influence of the work carried forward in the sign cancer, and in the symbolism of the north star we have the thought of a lode star, a magnetic attraction, which guides the pilgrim back home. many- 54- the labours of hercules esotericists hold the belief that the human family, th

, and the stern of one of them ends in a fish's tail. note, therefore, how we have here held pictorially in front of us the consummation in capricorn, wherein the goat scales the mountain top. we also have the portrayal of that greater cycle which includes the progress of the soul from cancer to capricorn, but which begins in aries, the ram, and ends in pisces, the fishes. a close analysis of the symbolism of the zodiacal signs deepens in one the strong conviction of the eternal picturing of truth and the constant holding before our eyes of the story of the evolution of matter in form, of consciousness, of spirit and of life. argo stretches all the way from cancer to capricorn and is one of the largest of the constellations. it has in it sixty-four stars, of which the brightest is canopus

lism of the zodiacal signs deepens in one the strong conviction of the eternal picturing of truth and the constant holding before our eyes of the story of the evolution of matter in form, of consciousness, of spirit and of life. argo stretches all the way from cancer to capricorn and is one of the largest of the constellations. it has in it sixty-four stars, of which the brightest is canopus. its symbolism [92] therefore, covers the life of the aspirant from the time he takes incarnation until he has reached his goal. we use the word "ship" quite frequently in a symbolic sense, speaking of the "ship of state, the "ship of salvation, and conveying ever the idea of security, of progress, and of the achieving of a way out, of the making of a journey and of the carrying of a vast crowd of pilg

AN INTRO TO STUDY OF THE KABALAH

n fact, exist in constantly varying proportions. the highest principle overshadows the others, and the central ones may reach up to the higher; or by neglect of opportunities, or by vicious actions, may fall lower and lower, so as to approximate to the seeming matter of the body. as the neshamah draws one to spiritual excellence, so the nephesh leads down to physical enjoyment. in another form of symbolism the kabalist tells us a man has two companions, or guides; one on the right, yetzer ha tob, to good acts, he is from the higher sephiroth; and one on the left, yetzer ha ra, encouraging the appetites and passions, temptations to evil, is an agent of samael and of the beast. man is in a very unfortunate position according to the zohar 95 b, for it is there said that the evil angel joins h

n be composed of pure and unveiled truth, for we are still only able to see as in a glass darkly, and must make much further progress before we can hope to see god face to face and know him as he is. we must be content to progress, as students have ever done, by stages of development; in each grade the primal truths are re-stated in a different form; they are revealed or re-veiled in language and symbolism suitable to the learner's own mental condition; hence the need of a teacher, of a guide who has traversed the path, and who can recognise by personal communion the stage which each pupil has attained. there is no royal or easy path to high attainment in mysticism. unwearied effort, combined with purity of life, is of vital importance. the human intellect can only appreciate and assimilat

ANALYSIS OF THE 5 6 INITIATION

rning upward to the divine. 10 mystic mountain of abiegnus the steep ascent is only traversed by the persistent. many are called to adepthood, only a few achieve it. still, fewer that reach adepthood are capable of maintaining it in a constant upward ascent. the vault take note that the forty squares show the ten in the four worlds or letters of the name, hwhy. so many who claim to understand the symbolism of the vault have never looked behind the veil and the blinds set forth by our more ancient fraters and sorors. the cut in the tradition of the ancients, blood must be shed. it symbolizes that our adepts now mix or pull their blood together as one. final close the one hundred and twenty is formulated, and the guardians are called forth. the holy scribe is asked to record all in his scrol

ANTINOMIANISM

also utilized using those same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive structures of how these technologies may be utilized are the essential determinants. whether a candle is white or black doesn't mean squat in and of itself. however, how the symbolism of the colored candle is perceived within consciousness and then manifest as a psychological component within oneself and their environment means everything. therefore, initiation itself is largely a psychological process. understanding the above statement, everything that initiatory systems have promised can be within the individuals grasp. higher consciousness, wisdom, the ability to "

ARADIA GOSPEL OF THE WITCHES

is well supported by extensive knowledge. what will be tothe reader of my book particularly interesting is the amount of information which mr. rolfe givesregarding the connection of dianawith witchcraft, and how many of her attributes became those ofthe madonna. the worship of diana, as he says, prevailed very extensively. so much so, thatwhen christianity superseded paganism, much of the heathen symbolism was adapted to the newrites, and the transition from the worship of diana to that of the madonna was made comparativelysimple. mr. rolfe speaks of the key, rue, and verbena as symbols of diana; of all of these i haveincantations, apparently very ancient, and identified with diana. i have often found ruein houses inflorence, and had it given to me as a special favour. it is always conceal

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ly version of the perpetuation story, from which it follows that the clermont rite was templar. i have so far failed to trace any copy of the ritual in this country with the exception of that which has been placed recently in my hands, an example of the discoveries that await research in continental archives. the templar element- which may be called the historical part- is combined with a part of symbolism, for though allegory is said to be abandoned in the fourth degree, its spiritual sister is always present in ritual. the aspect which it assumes in the present case is otherwise known in masonry, the chapter representing the holy city, the new jerusalem, with its twelve gates, as a tabernacle of god with men. the candidate is represented therefore as seeking the light of glory and a perf

o points of agreement: there is no traditional history presenting a perpetuation myth or a claim on the past of chivalry, while except in one very late instance, there is no historical account whatever; and they are concerned with the one original templar purpose, that of guarding the holy sepulchre and pilgrims to the holy places. they offer no version of masonic origins, no explanation of craft symbolism, no suggestion of a secret science behind the temple, no plan of restoring the order to its former glory, and, above all, to its former possessions. the issue is direct and simple, much too simple and far too direct for a continental source. moreover, the kind of issue would have found no appeal in france; for example, or germany, because there was no longer any need in fact to guard the

BEHOLDERS OF NIGHT

of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness. lilith in nox umbra by michael ford the dragon itself holds a significant role within the darker and self-liberating aspects of the sabbatic path, being specifically a evocation of latent forms from which we become. considering the dragon itself is a model or form of the adversary, the symbolism of the red and black dragon are present. the red dragon itself is shaitan or samael, the dual aspects of self-liberation and transformation. as the red dragon is a mirror or exteriorized (viewed as a form outside the self) form of the primal self, the dragon is also a form of ourselves developed and initiated into the luciferian mysteries. the dragon itself as the adversary is viewed in

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

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 iconographic analysis conducted in this chapter and to the ritual programs discussed in

wn as a sacred location to be distinguished from the surrounding profane environment, as snellgrove posits. yet this is only one layer of its greater significance. once drawn, the ma..ala acts as a conduit, a central ground by which the entire tibetan landscape is transformed and reestablished as a land of buddhist agency. the ma..ala s origins were pragmatic and political, and its later buddhist symbolism developed a thoroughly religious capacity. however, it has come to incorporate the elements within the political institutionalization of buddhism during the yarlung dynasty symbolized by the subjugation of the giant demoness. tsiu marpo and other protector deities represent this on a small but constant scale. they were once subjugated by padmasambhava to serve the buddhist teachings and

BLACK SERPENT1

g in the first place: some people are "outed" by ex-lovers out of revenge, or co-workers who were at one time friends. others "out" themselves. here are some tips: 1. avoid the topic of religion at work. 2. wear amulets and talismans under your clothing or not at all. if caught with an amulet and asked about it (what's that and what does it mean) be vague "oh, it's a baphomet. it has a variety of symbolism" you're technically not lying you're not proclaiming you worship satan and if you don't act like it's a big deal, chances are the other person won't either. now if the other person knows what the symbol signifies you might not be able to easily avoid that discussion. but if you find you must discuss it, be sure to tell the person you have no desire for your private religious beliefs to g

BLACK WITCHCRAFT

pects of sorcery and vampirism, which aleister crowley alludes to in de arte magica. the reader who holds interest in the provenance of the witches sabbat in consideration of the luciferic gnosis referred to in this article may have recourse material to seek in the aforementioned titles as well as works by kenneth grant who continued the initiatic work of crowley and spare from the 1950 s onward. symbolism and commitment the model of left hand path sexual magick is a challenge which moves beyond the constraints of sociological limitation; it is taboo without psychological degradation, self-motivational empowerment through becoming as a god or goddess, to discover your weaknesses and strengths. adamu forbidden sexual magick the definitions of the left hand path has long been a clouded and o

aniel harris (author of witcha- a book of cunning, mandrake of 3 oxford, and current magister of the red circle, england) from the introduction to luciferian witchcraft by michael w. ford black witchcraft as defined within the afromentioned grimoires is about self-deification but also the further expansion of consciousness, transforming the mundane into the divine, thus the antinomian and satanic symbolism. but herein is cipher and clue to the essence of the luciferian path, it is both commitment and the possession of the lower and higher aspects of daemonic identification which empowers the godforms found in the forbidden and black grimoires of such as adamu, vox sabbatum, liber hvhi and luciferian witchcraft. there is no mere psychodrama and within the circle of the wise does the magicia

BLAVATSKY H P ANTHROPOGENESIS

up most perplexingly by christian catholics, who forget that their highest archangel, st. michael, who is shown to conquer (to master and to assimilate) the dragon of wisdom and of divine self-sacrifice (now miscalled and calumniated as satan, was the first to refuse to create! this led to endless confusion. so little does christian theology understand the paradoxical language of the east and its symbolism, that it even explains, in its dead letter sense, the chinese buddhist and hindu exoteric rite of raising a noise during certain eclipses to scare away the "great red dragon" which laid a plot to carry away the light! but here "light" means esoteric wisdom, and we have sufficiently explained the secret meaning of the terms dragon, serpent, etc, etc, all of which refer to adepts and initi

h: the right hand being raised at the end of a horizontal arm, the left pointing to the earth. in the smaragdine tablet of hermes, the uplifted right hand is inscribed with the word "solve" the left with the word "coagula" it is at one and the same time an alchemical, cosmogonical, anthropological, and magical sign, with seven keys to its inner meaning. it is not too much to say that the compound symbolism of this universal and most suggestive of signs contains the key to the seven great mysteries of kosmos. born in the mystical conceptions of the early aryans, and by them placed at the very threshold of eternity, on the head of the serpent ananta, it found[[footnote(s* see "asgard and the gods "the renewal of the world[[vol. 2, page] 100 the secret doctrine. its spiritual death in the sch

kunft des feuers" identifies the two signs[[diagram] and[[diagram] with arani, and designates them under this name. he adds "this process of kindling fire naturally led men to the idea of sexual reproduction" etc. why could not a more dignified idea, and one more occult, have led man to invent that symbol, in so far as it is connected, in one of its aspects, with human reproduction? but its chief symbolism refers to cosmogony "agni, in the condition of akta, or anointed, is suggestive of christ" remarks prof. jolly "maya, mary, his mother; twastri, st. joseph, the carpenter of the bible" in the rig veda, viswakarman is the highest and oldest of the gods and their "father" he is the "carpenter or builder" because god is called even by the monotheists "the architect of the universe" still, t

help of prakrit (matter) in the material spheres; and so does atma-buddhi without manas "morals" p. 484 f* this strange idea and interpretation are accepted by decharme in his "mythologie de la grece antique "castor and pollux" he says "are nothing but the sun and[[footnote continued on next page[[vol. 2, page] 124 the secret doctrine. if from greek mythology we pass to the mosaic allegories and symbolism, we shall find a still more striking corroboration of the same tenet under another form. unable to trace in genesis the "egg-born" we shall still find there unmistakably the androgynes, and the first three races of the secret doctrine hidden under most ingenious symbology in the first four chapters of genesis- the divine hermaphrodite. an impenetrable veil of secrecy was thrown over the

erverted. nevertheless, one finds the hermaphrodite in the scriptures and traditions of almost every nation; and why such unanimous agreement if the statement is only a fiction? it is this secrecy which led the fifth race to the establishment, or rather the re-establishment of the religious mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. behold the imperishable witness to the evolution of the human races from the divine, and especially from the androgynous race- the egyptian sphinx, that riddle of the ages! divine wisdom incarnating on earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated under the shade of the tree of the knowledge of good and evil- a secret first known

BLAVATSKY H P COSMOGENESIS

ccustomed to; calumny she is daily acquainted with; at slander she smiles in silent contempt. de minimis non curat lex. h.p.b. london, october, 1888[[vol. 1, page ix] table of contents- page. introduction. xvii. the need of such a book. xix. the antiquity of documents and mss. xxiii. what the book is intended to do. xxviii- volume first. cosmogenesis. proem. 1 the oldest mss. in the world and its symbolism. 2 the one life, active and passive. 4 the secret doctrine- pantheism- atheism. 6 "space" in all religions and in occultism. 9 seven cosmic elements- seven races of mankind. 12 the three postulates of the secret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night of the univers

. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his shadow. 265 earth peopled by the shadows of the gods. 267- summing up. 269 the pith and marrow of the secret doctrine. 273 hermes in christian garb. 285 some occult aphorisms. 289 the seven powers of nature. 293- book i- part ii. the evolution of symbolism in its approximate order. i. symbolism and ideographs. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious mat

the brotherhoods, diligently searched for. it is added, moreover, by those who know, that once found, save three copies left and stored safely away, such works were all destroyed. in india, the last of the precious manuscripts were secured and hidden during the reign of the emperor akbar* it is maintained, furthermore, that every sacred book of that kind, whose text was not sufficiently veiled in symbolism, or which had any[[footnote(s* prof. max muller shows that no bribes or threats of akbar could extort from the brahmans the original text of the veda; and boasts that european orientalists have it (lecture on the "science of religion" p. 23. whether europe has the complete text is very doubtful, and the future may have very disagreeable surprises in store for the orientalists[[vol. 1, pa

ies- actualities visible only to the eye of the real sage and seer- out of the many orally revealed to man in the beginning, preserved and perpetuated in the adyta of the temples through initiation, during the mysteries and by personal transmission- they revealed these truths to the masses. thus every nation received in its turn some of the said truths, under the veil of its own local and special symbolism; which, as time went on, developed into a more or less philosophical cultus, a pantheon in mythical disguise. therefore is confucius, a very ancient[[vol. 1, page] xxxvii introductory. legislator in historical chronology, though a very modern sage in the world's history, shown by dr. legge- who calls him "emphatically a transmitter, not a maker- as saying "i only hand on: i cannot create

rely independent of the earlier work, an indispensable corollary to it. much of what was in isis could hardly be understood by theosophists in those days. the secret doctrine will now throw light on many a problem left unsolved in the first work, especially on the opening pages, which have never been understood. concerned simply with the philosophies within our historical times and the respective symbolism of the fallen nations, only a hurried glance could be thrown at the panorama of occultism in the two volumes of isis. in the present work, detailed cosmogony and the evolution of the four races that preceded our fifth race humanity are given, and now two large volumes explain that which was stated on the first page of isis unveiled alone, and in a few allusions scattered hither and thith

BLUE EQUINOX

the seven portals 103 57. ere thou canst settle in dhyana-marga and call it thine, thy soul has to become as the ripe mango fruit: as soft and sweet as its bright golden pulp for others. woes, as hard as that fruit.s stone for thine own throes and sorrows, o conqueror of weal and woe. more trouble, more poetic image, more apparent sentimentality. its true interpretation is to be found in the old symbolism of this rearrange of chiah and neschamah. chiah is the male, proof against seduction; neschamah the female that overcomes by weakness. but in actual practice the meaning may be explained thus,.you yourself have conquered, you have become perfectly indifferent, perfectly energetic, perfectly creative, but, having united yourself to the universe, you become acutely conscious that your own

BOOK T

he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 degree of leo to 20 degree of virgo. fire of earth king of gnomes. xviii. the queen of the thrones of earth queen of pentacles a woman of beautiful face with dark hair; seated upon a throne, beneath which is dark sandy earth. one side of her face is light, the other dark; and her symbolism is best represented in profile. her attire is similar to that of the queen of wands: but she bears a winged goat's head as a crest. a goat is by her side. in one hand she bears a sceptre surmounted by a cube, and in the other an orb of gold. she is impetuous, kind; timid, rather charming; great-hearted; intelligent, melancholy; truthful, yet of many moods. if ill dignified she is undecid

BOOK OF PLEASURE

but extremely powerful, the swine though odious does not breed the contempt of our good taste) if a man is no hero to his servant, much less can he remain a mystic in the eyes of the curious; similarity educates mimicry. decorate your meaning, however objectionable (as fact, after you have shown your honesty. truth, though simple, never needs the argument of confusion for obscurity; its own pure symbolism embraces all possibilities as mystic design. take your stand in commonsense and you include the truth which cannot lie; no argument has yet prevailed. perfect proportion suggest no alteration, and what is useless decays. they reject all the modern symbolism*(1) and reach an absurd limit very early. not counting on change*(2) and (at times) the arbitrary nature of symbolism or the chance

cannot lie; no argument has yet prevailed. perfect proportion suggest no alteration, and what is useless decays. they reject all the modern symbolism*(1) and reach an absurd limit very early. not counting on change*(2) and (at times) the arbitrary nature of symbolism or the chance of a preserved folly, by their adoption of the traditional without a science, as having reading to the present, their symbolism is chaotic and meaningless. not knowing the early rendering, they succeed in projecting their own meagreness by this confusion, as explaining the ancient symbols. children are more wise. this conglomeration of antiquity decayed, collected with the disease of greed-is surely the chance for charity? forgetting trumpery ideas, learn the best tradition by seeing you own functions and the mod

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

this world of sorrow night follows day. the recognition of pain as such, implies the idea the book of pleasure (self love) get any book for free on: www.abika.com 14 of pleasure, and so with all ideas. by this duality, let him remember to laugh at all times, recognize all things, resist nothing; then there is no conflict, incompatibility or compulsion as such. transgressing conception by a lucid symbolism. man implies woman, i transcend these by the hermaphrodite, this again implies a eunuch*(1; all these conditions i transcend by a "neither" principle, yet although a "neither" is vague, the fact of conceiving it proves its palpability, and again implies a different "neither*(2) but the "neither-neither" principle of those two, is the state where the mind has passed beyond conception, it

ad to wait till it could have done so by the same means as ourselves, i.e, by machinery. all genius has an hypothesis (usually natural) in the form of a hobby, which serves to restrain and occupy the conscious mind, to prevent its interference with spontaneous expression. the great leonardo's mathematics, etc, served to "deceive" him as such an hypothesis (and as sigils. our lives are full of the symbolism of those predominating karmas we are governed by. all ornament, useless dress, etc, are such (they please people because they feel the identification, and the means of locating them (karmas. the symbolism of crowning a man king, is that he, resembling the book of pleasure (self love) get any book for free on: www.abika.com 33 god (on earth, has reached the lowest strata of his sub-consci

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

" of the year (and vice versa with the goddess. during the light half he is fully active in his feminine aspect; just as the goddess is active in the dark half in her masculine aspect. so, both deities are active throughout the year, even though deference may be given to one over the other at certain times. there is a common theme of death and resurrection found in myths throughout the world. the symbolism is frequently furthered in a descent to the underworld with a later return. we find it with ishtar's descent and search for tannaz; with sif's loss of her golden tresses; with idunn's loss of her golden apples; with jesus' death and resurrection; with siva's death and resurrection, and many more. basically all represent the coming of fall and winter followed by the return of spring and s

e a "rite of passage" is a transition from one state of life to another. birth, marriage and death are examples. van gennep, a flemish anthropologist, was the first to so label such rituals, in 1909. the main rite of passage that you will be concerned with is that of initiation. it is important that you be aware, and have some understanding, of the different parts of the initiation ritual and its symbolism. in its most general sense, initiation denotes a body of rites and oral teachings arranged to bring about a very definite change in both the religious and the social status of the person undergoing the ritual. there is a catharsis: a spiritual cleansing. the person becomes, in effect, another person. the central theme of an initiation (any initiation, whether it be witchcraft, primitive

zed at dreaming of doing things that are physically impossible in your everyday life. you end up with total frustration in your attemp'ts to make any sense of the strange goings-on in your elusive dreams. yet you still feel that somewhere there must be an answer. but where? what is the key? as an element of the universal consciousness, your super-conscious awareness is totally versed in universal symbolism. since the super-conscious mind tends to speak in its own language, your dreams can be expected to contain some of this language of universal symbols. but even though it has its own language, the super-conscious mind is aware that you will respond best to those symbols with which your conscious mind is most familiar. therefore it will use terms and symbols from your everyday life. oftime

he super-conscious mind tends to speak in its own language, your dreams can be expected to contain some of this language of universal symbols. but even though it has its own language, the super-conscious mind is aware that you will respond best to those symbols with which your conscious mind is most familiar. therefore it will use terms and symbols from your everyday life. oftimes it will use the symbolism from recent events that arelfresh in your memory. these impressions from your personal physical life are called personal symbolism. lesson seven: meditation, dreams and the minor sabbats 185 universal symbolism includes those things that remain true for all humankind throughout the ages. included are colors, numbers, form and sexual identity (i.e. male and female. they come from the supe

ething away from his body; evidently they removed some growth. now he is examining his hand. he is looking intently. now he is doing something with his fingers. i can't see what it is; a little movement. was he connected with machinery in life? now he is pointing to the door.'etc. such an interpretation of the facts, while describing his actions, is wholly misleading as to its interpretation. the symbolism has been wholly misconstrued and, inasmuch as the subject probably never died of cancer, had no bowel trouble, underwent no operation, and was never connected with machinery, it is highly probable that the message would be put down totally to the medium's subconscious imagination, or even to guessing or conscious fraud! yet, it will be observed, the message was in its inception completel

CASE PAUL F THE BOOK OF TOKENS

t among the lights of emanation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the elemen

symbols of the ancient wisdom have a decidedly phallic aspect "the error into which seekers for truth so often fall as soon as they realize this fact is in supposing that the way of regeneration is somehow related to the reproductive function of the sex organism. nothing could be farther from the truth. it is the interior nervous organism, not the external organs, that is always meant in phallic symbolism, and the force that works through these interior centers is the great magical agent, the divine serpent-fire "we have the almost superhuman task of creating a new set of associations with the word' sex, because after all, certain aspects of the truth must be worked out to practical application through exercises which will lead only to most terrible results unless the minds of those who u

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e water sign, for spells to develop spiritual awareness and intuition, and for divination, especially involving water and the fulfilment of hidden dreams. ruled by jupiter in the ancient system, now by neptune. in magick, it tends to be the old rulerships that are used in spells (see planets and angels. colour correspondences colour is of great significance, both in healing and magick, and colour symbolism is used frequently with candles, and also with crystals, flowers, foods and coloured water, as a way of focusing on and activating the different qualities inherent in the colours. white in magic, white represents light, the life force and clear vision and so is helpful where a new beginning or a sudden burst of energy and enthusiasm is needed. white is a good colour for work involving ri

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

s laughs c says it am superstition, but it am knowing how the lord reveals his laws" for this former bondman and many other descendants of african slaves, traditions such as conjure could demonstrate the vastness of god's power and presence in the universe.[35] for addressing specific conditions in one's life, conjure and christianity offered contrasting possibilities. although sharing images and symbolism with christianity, conjure could both support and challenge traditional religious ideas. some african american specialists, for example, claimed membership in churches that tolerated their practice of acts of supernatural harming, if they were turned to positive ends "the witch-doctor c is the antidote to evil" asserted one late-nineteenth-century writer "he may keep his standing in the

ng, no swearing, extended periods of prayer and fasting. guided by the same "spirit that spoke to the prophets" he was led to expect a sign that would direct him to the fulfillment of some hidden divine purpose. the awaited epiphany occurred in a series of visions in 1822, 1825, and 1828. these successive revelations.relayed in\ 65\ turner's confessions with profoundly esoteric imagery and occult symbolism.communicated the objective of his final, fateful mission. in august 1831 turner struck out in one of the boldest uprisings of slaves ever to occur in the united states, with a violent force that black magic page 41 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 reverberated throughout the entire south.[14] like nat turner, denmark vesey was a

ed up, or a judge who cannot convict an obviously guilty person" notes one anthropologist "are all said to have been rooted" while investigating african american supernaturalism in piedmont village, north carolina, in the mid twentieth century, norman whitten found that some police officers were reluctant to arrest individuals who carried charms and hoodoo bags overlaid with threatening spiritual symbolism, for to them it was well known that "malign occult" practices were dangerous and should be respected, even by those in roles of authority.[4] today, persons who employ conjure may do so to challenge a system that they believed has mistreated them. the forces they come up against might include powerful institutions as well as powerful individuals. back in the 1940s, zora neale hurston ide

CHRONOLOGIA RORISPERGIUS

heirs and propagators of paganism" hermetic philosopher/priest and sabian scientist. 858- 929 abu abdallah mohammad ibn jabir al-battani. harran astrologer. c. 860: john scotus eriugena (c. 800-880) translates pseudo-dionysius's works into latin and adds a commentary. 873-950 al farabi islamic philosopher mystic influenced by plotinus. 875 d. abu yazid al-bistami sufi said to have first expressed symbolism of wine, cup, and cupbearer "i have come to know allah through allah, and i have come to know what is other than allah with the light of allah "praise to me, for my greatest glory "i set forth on an ocean when the [earlier] prophets were still by the shore" 882-942 se'adia ga'on of fajum. commentary on the "sefer yezirah" 10th ce sword of moses composed 900- beginning of the bogomils of

icson explores north america. 1004-1007) al-majriti, author of picatrix, dies 1010 earliest european mention of chess: count of urgel(spain)leaves his rock crystal chess set to a convent. by 1200, the game has spread over most of europe, reaching iceland, the baltic and bohemia. 1012: ben gabirol brings the works of plato to spain. 1013 1103 jacob ha-kohen's book of illumination aleph and angelic symbolism overlayed on the menorah 1016-1100 naropa 1018-c. 1079 michael psellus: on the hieratic art(alchemy theologised. 1020 d. meshullam ben kalonymos corresponded with the jews of babylon. rhineland mysticism. 1034 d. abu'l-hasan kharraqani. iranian sufi of the uwaysis tradition (whom suhrawardi claimed himself a spiritual heir to "i am amazed at those disciples who declare that they require

limbing performance by a street magician had some connection with white lotus sectarianism. 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 p

aken by him in 1397 through bavaria, tyrol and hungary to constantinople, and from there to kabbalists and magicians in palestine into arabia accompanied by a christian youth, christoph possible literary model for the development of the character of christian rosencreutz. h. khunrath, the amphitheatre of eternal wisdom (completed by erasmus wolfurt, which reproduced dee s monad and emphasised the symbolism of the microcosm and the macrocosm. containing a correspondence between jesus christ and the philosopher s stone, this work by khunrath was held in high esteem by lutherans, who referred to him in their writings. 1610-1685 joseph de voisin editor of pugio fidei, author of conclusiones cabalisticae 1610-1660 johann harprecht proto-rosicrucian who called himself "filius sendivogii" 1612 fl

the books of enoch: aramaic fragments of qumran cave 4, oxford: clarendon press 1977 el gran tarot esoterico maritxu guler and luis pena longa 1980 stairs of gold tarot. giorgio tavaglione "i saw a stair the color of gold, on which shone a ray of sun, which raised itself so high that my eyes could not see the top" dante's paradiso cantos xxi 1985 israel regardie dies 1986 robert v. o'neill: tarot symbolism 1990 manly palmer hall dies 1992 dead sea scrolls published on microfiche. 1992 greek papyrus from 4th-century hermoupolis, egypt, published by william brashear of mithraic catechism 1999 christine payne-towler: underground stream "when you steal from one author, it's plagiarism; if you steal from many, it's research -wilson mizo the chymical wedding of christian rosenkreutz the chymical

COLLIER IRENE CHINESE MYTHOLOGY

n, kingfisher (emerald) green, cinnabar red, rust red, lavender, black, and blue. through the ages, jade has been used for ceremonial blades (axes, daggers and swords, religious containers and nature spirit figures (oxen, cicadas, doves, dragons, carp, mountain scenes, and, currently, for personal treasures (chopsticks, writing brushes, teacups, rice bowls, jewelry. professor d argenc sums up its symbolism: with time jade came to be associated in popular belief with everything that is noble, pure, beautiful and indestructible. 6 chinese mythology 94 9 monkey introduction by the first century a.d, a philosophy called taoism dominated chinese thought. taoism was based on the tao te ching [dow deh jing, a collection of eighty-one verses written by the philosopher lao-tzu. the tao te ching put

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

diagram of the temple layout. c b a f k l 5 c q n w this is a notable point. the reason for this is that the altar must be charged separately. for unless the altar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets 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 el

l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine proceedings of the letters of the name hwchy. the elements themselves in the symbol of the cross are governed by hwhy, but the letter c representing the \yhla jwr, the div

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

and wisdom we can attain at any point depends on the vibratory levels which our minds can access. all this is essential background to what i believe is behind the history of the human race over many millions of years and into the present day. to me the human race so often seems to be like a herd of bewildered and lost sheep. in fact, look at how many times throughout known history the tost sheep' symbolism has been used to describe our plight. we have somehow become detached from our higher potential, our power 3 w 4. and the truth shall set you free source; again, we see this portrayed symbolically throughout history and cultures in phrases such as lost children' who have become disconnected from 'the father. the story of the prodigal son in the new testament is an obvious example. i beli

er symbol on the dollar was made by the 33rd degree freemason, franklin d. roosevelt, in 1935, with the full support and the birth of the brotherhood 35 encouragement of his vice president, henry wallace, another 33rd degree mason.11 mr roosevelt will be making many appearances in the text of the next few chapters. the american flag, the stars and stripes, was also designed to reflect brotherhood symbolism and the statue of liberty was given to american freemasons by the french grand orient (illuminati) masonic order.12 while ties were 'officially' severed between britain and the united states after the war, those between the american brotherhood societies and ruling families and their brethren in britain and europe grew still stronger, through the secret network. again, i am not suggestin

, which gave him an 'in' to the highest levels of the vatican, a link he and p2 were to exploit so effectively. gelli's friends in the united states republican party 188. and the truth shall set you free invited him to the inauguration of president reagan in 1981 (reagan would later lay a wreath on the graves of ss storm troopers during the 40th anniversary ceremonies of the second world war, the symbolism of which would have been very powerful for the nazi mentalities in the cia and the global elite, the real controllers of the p2) gelli also attended the inaugurations of presidents carter and ford, and he called himself a friend of george bush. in july 1981, gelli's daughter was stopped at rome airport and documents were confiscated from the false bottom of her suitcase. they were copies

xtreme vertigo, he climbs down onto scaffolding underneath the arches which he could not have known was there. he then somehow rigs up the rope, fills his pockets with rubble, and hangs himself. yeah, sounds feasible. a second inquest in june 1983 returned an open verdict, which at least was a little more sensible, though far from the outcome the evidence demanded. there was certainly freemasonic symbolism involved in his death and the masons love their symbolism. blackfriars was once the site of a friary church run by 192..and the truth shall set you free a dominican order who were called blackfriars because of the black habits they wore. it was they who expanded the use of pulpits, hence the pulpit is a theme in the stonework on blackfriars bridge. members of the p2 lodge dressed like bl

le university, in a windowless mausoleum appropriately known as 'the tomb' where the members meet twice a week during term time. the detailed history of the skull and bones is a mystery, but it is believed to have been introduced into the us more than 150 years ago as chapter 322 of a german secret society and was also known at one time as the brotherhood of death. the illuminati in disguise. the symbolism of the initiation ceremony would appear to indicate at least close links with freemasonry. it was started in 1832-1833 by general william huntington russell and alphonso taft, a famous american family name. in 1876, taft was to be the secretary of war in the grant administration and his son, william howard taft, was the only man to be both president and chief justice of the united states

DAVID ICKE CHILDREN OF THE MATRIX

yramid. flem-ath has further established that some 50 sacred sites in mexico are aligned to a north pole located in the hudson bay area, as it was before the cataclysm.39 even those built since the upheavals have been placed on older sites that aligned with the old north pole. the same is true of rosslyn chapel near edinburgh in scotland.40 this is an illuminati "holy grail" full of their ancient symbolism and built by the st clair-sinclair family, one of the foremost of the illuminati bloodlines and one of the founding forces behind the knights templar secret society. charles hapgood, incidentally, had a meeting arranged with president kennedy to discuss a project to find atlantis, but kennedy died in dallas a few days before their appointment.41 hapgood also told rand flem-ath that he wa

, are among those that claim the pleiadians, home to both the white race and reptilians, were involved in atlantis and mated with humans to seed a large race of people. ruled by the gods 33 sense, although there is still a case for it to be a lion, also. sirius is connected with the colour red because it looks red when it appears over the horizon.12 red is the colour used for sirius in ritual and symbolism. for a long period of its existence, the sphinx was coloured red. it was an obvious conclusion that this could relate symbolically to mars, the "red planet, but in the face of the other evidence, sirius is perhaps more likely. the queen's shaft in the great pyramid was designed to point to sirius, according to modern researchers. robert temple presents a wealth of interconnecting evidenc

rs to orbit sirius a and that it was "infinitely tiny".15 we now know this is true. sirius b is a dwarf star and fantastically heavy. the story goes that they said there was a third star, which also orbits sirius a, and takes 50 years to complete a circuit. again this was undiscovered at the time, but its existence was confirmed by astronomers in 1995 and it is known as sirius c.16 the illuminati symbolism of three- the trinity- appears to be related, at least in part, to these three stars of the sirius system. the constant reference to the number 50 in ancient myth could relate to these 50-year orbits, temple suggests, and they also symbolised sirius b and c as "the twins" using their combined orbit periods of 100 years as a code for them, he says. certainly there is endless reference to

sm of three- the trinity- appears to be related, at least in part, to these three stars of the sirius system. the constant reference to the number 50 in ancient myth could relate to these 50-year orbits, temple suggests, and they also symbolised sirius b and c as "the twins" using their combined orbit periods of 100 years as a code for them, he says. certainly there is endless reference to "twin" symbolism throughout the ancient world. the dogon call sirius b, digitaria, and sirius c, sorghun, or the "female star".17 they also call it the "sun of women" or "star of women".18 to them, the most important star is sirius b, which, they rightly said, was invisible to the eye. still today their religious rituals and rites are based on the cycles of the sirius system. the dog star, sirius or siri

h one more advanced than the one below.40 this is the classic structure of secret societies throughout history. those who passed the initiation into the 13th school would then be allowed to teach the knowledge themselves as a member of the "order of the serpents. william bramley in the gods of eden (avon books, new york, 1993) calls this the brotherhood of the snake. you can see snake and serpent symbolism in the logos of llluminati companies and the logo of the leading uk communications network, british telecom, is one example (figure 7. lemurian kings and queens were 13thlevel initiates of the "dragon bloodline, according to the lemurian fellowship. as i with the serpent cult or serpent brotherhood through the ages, the lemurian initiated were worshippers of the sun. but was it our sun o

DAVID ICKE THE BIGGEST SECRET

ic hole.figure 2: the solar system showingthe location of the asteroid beltbetween mars and jupiter which,though the details vary, many ancientand modern accounts suggest is theremains of a planet or part of aplanet. 6the tablets are the written accounts of oral traditions that go back enormousamounts of time and you have to be careful that details have not been added or lost andthat we dont take symbolism or parable as literal truth. i am sure that some confusiondid occur in this way. i have doubts myself about the nibiru-tiamat scenario and itsalleged timescale. but there is much truth in the texts which can be proven, not least intheir knowledge of astronomy. the tablets depict the solar system with the planets intheir correct positions, orbits and relative sizes, and their accuracy has

ehave a god they call damballah wedo, who is depicted as a serpent; and the hebrewshad nakhustan, the brazen serpent. the ancient british god, known as the dragon-ruler of the world, was called hu and from this, very appropriately i would suggest,we get the term, hu-man. the winged-disc symbol of the sumerians, which is found allover the ancient world, was normally featured with two serpents. the symbolism of theserpent and its association with ancient gods abounds throughout the world. thereverend john bathhurst deane in his book the worship of the serpent,3 wrote..one of (the) five builders of thebes (in egypt) was named after the serpent-god of thephoenicians, ofhion. the first altar erected to cyclops at athens, was to ops, theserpent-deity. the symbolic worship of the serpent was so c

many ancientmonuments appear to be aligned. 24centre of northern ireland. the eastern side of lough neagh is close to the capital,belfast.16 so the head of the draco constellation is positioned on the ground in northernireland and that small country has been the scene of so much upheaval, murder andsuffering. by the end of this book, those who are new to these concepts will appreciate thepower of symbolism to attract energy to a place, negative and positive. john rhodes,17 oneof the foremost of the researchers into the reptilian presence, says that they may be spaceinvaders who move from planet to planet, covertly infiltrating the host society andeventually taking over. the reptilian military, it is said, carry out abductions of lif9 formswhile their scientists study the biology and introd

a modern airport built on analleged underground reptilian base. gargoyles are symbols of the reptilians and that iswhy you will find them at denver airport. the capstone or dedication stone at the airportis marked with the classic compass symbol of the freemasons and it stands in part of theterminal called the great hall, another freemasonic term. on a wall is a grotesquemural full of malevolent symbolism, including three caskets with dead females in them:a jewish girl, a native american and a black woman. another girl is holding a mayantablet that tells of the destruction of civilisation. a huge character, described as a greendarth v ader by alex christopher, stands over a destroyed city with a sword in his handand women are walking along a road holding dead babies. all the children of t

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 meanings. the biblical satan is depicted as a reptilian, too.some of the draco reptilian hierarchy are apparently white or albino white and notthe usual green or brown, and this connects with the description of the strange albinolizard humanoid in the building in aurora, near denver. the draco are the royalty ofthe reptilians and the highest caste are the alb

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

of a circle is mt. vernon square. we shall return to the discussion of the importance of the square to the occultist, but let us now concentrate upon the circle. logan circle it is no secret as to why the masonic architect chose to use circles as four of the points of the pentagram. as goodman states in his book, magic symbols "without doubt, the circle is the most important of all units in magic symbolism, and in almost every case where it is used, the circle is intended to denote spirit, or spiritual forces. therefore, we can know with certainty that these circles of this pentagram were used to denote powerful spiritual forces. and, of course, these spiritual forces are from lucifer. map of washington d.c. with outlined luciferic design. but, there is much more symbolism expressed by the

rom the house of the temple. certainly, many american presidents have been freemasons. the most famous is george washington, but the most influential was franklin d. roosevelt, who did more to advance the cause of the new world order than anyone else in american history. seventeenth president andrew johnson 1865-1869 brig general albert pike (1809-1891) confederate the critical importance of this symbolism pointed out above, namely, that the presidency of the united states is to be controlled by freemasonry, is thoroughly documented by christian author, ralph epperson, in his book "the new world order. on page 171, epperson quotes testimony given in march, 1867, before the house judiciary committee, by general gordon granger. general granger related a meeting between himself, president and

DIABOLUS

ersian arezura, the mountain in the north from which hell is commonly located. 6 which devoured various shades of the dead who were sent there. it is written in the book of the dead that seker s throne is pyramidal in form, filled with darkness. he appears commonly in the tuat as a mummified man but has a hawk s head and a pair of wings, which come forth from the back of a two headed serpent. the symbolism of the hawk and the twin serpents are later presented in the persian descriptions of the adversary, firstly a symbol of ahriman was a hawk attacking a sparrow and the twin serpents appearing from an ahrimanic kiss on the shoulders of the king zohak, who later became azi dahaka, the storm demon. while these similarities cannot be assumed to be directly related, they are by all instances i

a powerful initiatory model for the sorcerer. essentially the initiate seeks to become like satan, by antinomian methods of separating the self from the natural or mundane world. one may seek to ask how this works, and why would you want to do it? luciferians do not consider satan to be a completely malefic spirit, rather a balanced force of both dark and light. many luciferian rites involve the symbolism of black21, red22 white23 and green24 as being different points of the adversary. it must be understood that working with the deific power of iblis or shaitan is not a safe route. it matters not if you are looking at the aforementioned force as an actual spirit or as a symbol of the dark recesses of the mind. what must be carefully adhered to is that which is unseen, that when the imagin

eat of it, all shall go better with thee. but, after he had eaten, his belly swelled up, and ta'us melek drove him forth from paradise, and left him, and ascended into heaven. then adam suffered from the distention of his belly, because it had no outlet. but god sent a bird, which came and helped him, and made an outlet for it, and he was relieved. the black book this section provides a powerful symbolism which stretches beyond the predicament of constipation. while god created mankind, he only held limited facilities. melek ta us came unto adam and suggested that he eat of the sacred fruit. this wisdom as he offered would open adam s eyes to his own black light, the gift of iblis. it was azazel who by offering knowledge to adam and eve was by all accounts the opposer, the adversary who b

ian angel, you must recognize this force as a part of yourself by the opposing formula which is mirrored as satan, a symbol and force of rebellion. it is once you have gone forth through the gates of the hidden27 that you begin to ascend into the psychological state of lucifer, the adversary. the essence of shaitan is flame, and continual motion. to understand this beyond any coherent or sinister symbolism is the result of passing the test of appearance. the student of magick must be willing to trespass the laws of nature to discover the identity of the soul, the very gift of magick itself. melek ta us thus represents a metamorphic process of self-deification and self-overcoming. it is not an endless ego posturing, rather a means of recognizing the idea of self, the imagination to mutate i

32 by elda isela ford, reproduced in the book of cain. 31 which in part represents old tubal cain, or the all father himself. hearne letters from robert cochrane interestingly enough, the eight pointed luciferian star33, the chaos sphere, represents in most magical circles as being the symbol of baphomet. robert cochrane described tettens or cain as a rider on an 8 legged horse, thus draws close symbolism with the sigil of algol, the chaos star and inverse pentagram. this also makes assumption to the true nature of anubis being the son of set, with cain, the son of the devil and eve (through lilith in dreaming sorcery. the watcher of the twilight34 who is the lord of magick, therefore the opener of the way wears the mask of the beast and stands between both dawn and twilight. know it as t

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

remonial magician's primary weapon, used to represent his/her will. wand, lotus: in the astral star, the primary weapon of an adept. this tool is used to represent "elemental spirit" for the membership. it is almost identical to the lotus wand used by the g.d. the lotus wand is of a planetary nature, and is the rainbow wand (q.v) of the lord/lady of the portal (of adepts) with the addition of the symbolism of the lotus flower. this powerful weapon is used to signify the true will of the magician in magickal operations. wand, rainbow: the modified "lotus wand" of the g.d. by donald michael kraig. the "shaft" of a lotus wand (q.v. the central tool for use by a magician, used to represent no single element, but is of a planetary nature; and the magician's higher and true will. in the astral s

DION FORTUNE MYSTICAL QABALA

h its bhakti yoga. 10. it is by means of formula that the occultist selects and concentrates the forces he wishes to work with. these formule are based upon the qabalistic tree of life, and whatever system he may be working, whether he be assuming the god-forms of egypt or evoking the inspiration of iacchus with chant and dance, he has the diagram of the tree at the back of his mind. it is in the symbolism of the tree that western initiates are drilled, and it supplies the essential ground plan of classification to which all other systems can be related. the ray upon which the western aspirant works has manifested itself-through many different cultures and developed a characteristic technique in each. the modern initiate works a synthetic system, sometimes using an egyptian, a greek, or ev

be found, however, among the rabbis of the outer israel, who are hebrews after the flesh, but among those who are the chosen people after the spirit-in other words, the initiates. neither is the qabalah, as i have learnt it, a purely hebraic system, for it has been supplemented during medieval times by much alchemical lore and by the intimate association with it of that most marvellous system of symbolism, the tarot. 3. in my presentation of the subject, therefore, i do not appeal so much to tradition in support of my views, as to modern practice among those who make use of the qabalah as their method of occult technique. it may be 'alleged against me that the ancient rabbis knew nothing of some of the concepts here set forth; to this i reply that it is hardly to be expected that they sho

f our minds by something outside our plane of existence, and its gestation beyond the threshold of consciousness. the invocations of an initiation ceremony are designed to call down this impregnating influence upon the consciousness of the candidate. hence it is that the paths of the tree, which are the stages of mystical qabala page 26 illumination of the soul, are intimately associated with the symbolism of initiation ceremonies. chapter vi otz chiim, the tree of life 1. before we can understand the significance of any individual sephirah, we must grasp the broad outlines of the otz chiim, the tree of life, as a whole. 2. it is a glyph, that is to say a composite symbol, which is intended to represent the cosmos in its entirety and the soul of man as related thereto; and the more we stud

alists- primum mobile as it is called by the alchemists. chokmah, the second sephirab, is called by the rabbis mazloth, the sphere of the zodiac. here we have introduced the concept of the circle with its segments. creation has moved onwards. out of the primordial egg has developed the serpent that holdeth his tail in his mouth, as mme blavatsky chronicles in her invaluable storehouses of archaic symbolism, the secret doctrine and isis unveiled. 16. in a similar manner to that in which kether overflowed into chokmah does chokmah overflow into binab, the third sephirab. the paths pursued by the emanations in these successive overfiowings is represented upon the tree of life by a lightning flash, or in some diagrams by a flaming [page 42] sword. it will be observed by reference to diagram i

les. to me, daath presents the idea of realisation and consciousness. 4. let us now proceed to elucidate the three supernals according to the method of the mystical qabalah, which consists in filling the mind with all the correspondences and [page 44] symbols assigned thereto and letting contemplation work among them. 5. it will be observed that these three and their mysterious fourth all contain symbolism relating to the head, which in the archetypal man represents the highest level of consciousness. when we seek in the rabbinical literature to see what further names may have been applied to them, we find yet more head symbolism applied to kether; this, although not specifically referred to them, may be taken to embrace the other two supernals also, for they are aspects of kether on a low

DION FORTUNE PSYCHIC SELF DEFENSE

air, as all occultists know, is a very tricky element to deal with. more initiates turn off the path in the grade of air than in any other, and it is rare to see a ritual of air worked without something being dropped or knocked over. it is a quarrelsome 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

esoteric name of the scavenger of the gods. its function is to clear up behind the advancing tide of evolution, removing that which has become effete so that it may not choke and clog evolving life. we now find the answer to the eternal riddle as to why god tolerates the devil. the devil is the cosmic thrust-block and scavenger of the gods. it is this aspect of evil which is given a more detailed symbolism in the pantheons of other faiths, having its shiva and kali, or its pluto and hecate aspects. we can now see why these resistive and destructive forces are classed as gods and not as demons, for they are reactions according to cosmic law, not anarchical and chaotic forces. we now come to the consideration of positive evil. this again has a "negative's and "positive's aspect. its "negativ

he qabalah. in order to understand their significance we must make a further excursion into qabalistic philosophy. the creator is conceived of as bringing the universe into manifestation through a series of divine emanations, ten in number. these are called the ten holy sephiroth, and are represented in a diagram as arranged in a particular pattern. this is the famous tree of life, the key to all symbolism. the sephiroth were not emanated independently, each from the divine source; but overflowed, the one from the other. as soon as one sephira has emanated another, these two are said to be in equilibrium, compensating each other. but there is a period during the emanation of a sephira when the force is not yet in equilibrium, but is pushing out unsupported, like an incomplete arch. it is t

DONALDTYSON CORONZON

e sephirah has no number allocated to it and by knowledge is meant not so much what we understand by the word, but the word in its biblical usage of sexual union, only here the meaning is a kind of divine union where differing planes of being impact and there is a resultant change of state brought to birth- a transformation or transmutation of power (gareth knight, a practical guide to qabalistic symbolism. new york: weiser, 1980, pages 32-3) you will remember the words of the archangel gabriel, spoken to john dee through the mouth of his seer kelley, regarding the division of binah (understanding) from geburah (judgement. the abyss and its gateway daath lie between the level of binah and the lower level of geburah on the tree. knowledge is the union of chokmah (wisdom) and binah (understa

EMPERORS NEW RELIGION CHURCH OF SATAN

ains the very occultnick bunk that anton lavey prides the satanic bible as being devoid of in the preface of the book. both readers despising such bunkery and readers desiring it are generously satisfied. the satanic bible thus represents an occultnick slam dunk: most readers will agree with certain portions of the satanic bible as long as they are either atheists on a rational level, deists with symbolism but no supernatural beliefs, or even theists believing in god and/or satan but not particularly caring about their sentences in their afterlives. indeed, because most readers can find something they agree with in the satanic bible almost regardless of personal belief, and because they are encouraged to pick and choose those items they agree with, the only obstacle to being a satanist per

he supernatural [45] on membership cards and other material, but has later produced a cleaned-up rendition [46. the church of satan does not own the original symbol, but the church of satan has attempted to prevent other organizations from using any rendition of the symbol claiming it to be a copyright violation against the church of satan [23. because the precise rendition is less important than symbolism when it comes to religious symbols, the church of satan s aggressive trademark protection indicates that there is something else at stake than the use of the religious symbol. the church of satan often argues that if not for anton lavey, other organizations would never have thought of referring to themselves as satanic. this argument is questionable, however, because it is based on the i

rganization and called it satanism dur- figure 6. the baphomet symbol was copied by the church of satan from the front cover of maurice bessy s book, magic and the supernatural (left. the current edition of the satanic bible uses the same symbol (right, but with several clean-ups compensating for the somewhat blurred rendition on bessy s book. although the precise rendition is less important than symbolism when it comes to religious symbols, the church of satan has aggressively pursued other uses of the symbol as copyright violations against the church of satan. in practice, it is the specific use of the baphomet symbol in combination with the words church of satan that is protected by a trademark, not the symbol itself. keeping tradition, the church of satan administration seldom pursues

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

of all metals were said to be similar, differing only in purity and proportion. the entire trend of the metallic kingdom was toward the natural manufacture of gold, and the production of the baser metals was only accidental as the result of an unfavorable environment. the philosophers stone was the combination of the male and female seeds that form gold. the composition of these was so veiled by symbolism as to make their precise identification impossible. occult scholar arthur edward waite, summarized the alchemical process once the secret of the stone was unveiled: given the matter of the stone and also the necessary vessel, the processes which must be then undertaken to accomplish the magnum opus are described with moderate perspicuity. there is the calcination or purgation of the ston

grove, h. stanley. alchemy: ancient and modern. london: rider, 1922. reprint, new hyde park, n.y: university books, 1969. bygone beliefs. london, 1920. reprinted as magic& mysticism: studies in bygone beliefs. new hyde park, n.y: university books, 1971. sadoul, jacques. alchemists and gold. new york: g. p. putnam s sons, 1972. reprint, london: neville spearman, 1972. silberer, herbert. the hidden symbolism of alchemy and the occult arts. new york: dover books, 1971. reprint, magnolia, mass: peter smith, 1972. thompson, charles j. alchemy: source of chemistry& medicine. london, 1897. reprint, sentry press, 1974. valentine, basil. triumphal chariot of antimony. london, 1656. waite, a. e. the alchemical writings of edward kelly. new york: samuel weiser, 1973. alchemists through the ages. blau

w being made public. the documents further invited inquiries from interested readers but failed to give an address or location for the fraternity. over the next decades, many would look in vain for the group. in 1619 andrae published a short work, the tower of babel, in which he confessed his authorship and told his readers that the rosicrucian order did not exist. he apparently derived the basic symbolism of the order from martin luther s coat of arms, which had a rose and a cross on it. however, by this time the original writings had spread far and wide, and many did not believe andrae s confession. andrae essentially left his rosicrucian ideas behind and moved to stuttgart as court prelate to the king of wurttemberg. he wrote prolifically (over a hundred books) and became a leader of th

of the moon. it causes increase and decrease, and rules the jinn and protecting spirits. 10. elohim, the source of knowledge, understanding, and wisdom, received by the angel jesodoth, and imparted to the sphere of the earth. the division of angels into nine orders or three hierarchies, as derived from dionysius areopagus, was made in the middle ages, which gave the prevalent division much of its symbolism. with it was held the doctrine of their separate creation; the tradition of the rebellious hierarchy, headed by lucifer, was rendered familiar to society by the epic poetry of john milton. the medieval development of angelology was passed on to occultists and a description of the angelic orders became integral to magic and in the practices of magical rituals. angels and giants another le

t soon faded from the scene and disbanded. anthropology of consciousness quarterly publication (formerly the aasc newsletter) of the society for the anthropology of consciousness (formerly the association for the anthropological study of consciousness, covering such topics as multiple personality, shamanism, pastlife regression, psi-related processes, altered states of consciousness, healing, and symbolism of mythology. address: 4350 n. fairfax dr, ste. 640, arlington, va 22203. anthropomancy ancient practice of divination by the entrails of men or women. herodotus said that menelaus, detained in egypt by poor winds, sacrificed two children of the country to discover his destiny by means of anthropomancy. heliogabalus practiced this means of divination. it is said that in his magical opera

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ona blavatsky, cofounder of the theosophical society, and joined that organization. he redecorated the facilities at 19 avenue rd, regents park, where blavatsky moved in 1890, and she invited him to move his studio into the same building. he designed the urn that held blavatsky s ashes following her death and cremation in 1891. machell s art took on a mystical/gnostic cast and realism gave way to symbolism. he soon produced some of his most famous paintings, including dweller on the threshold, the birth of the planet and lead kindly light. in 1900 he moved to the united states and joined the theosophical community at point loma, san diego, california, established by the independent american branch of the theosophical society by katherine tingley. over the next years he worked on the decor

loquence (4) works of wrath and chastisement (5) works of love (6) works of ambition and intrigue; and (7) works of malediction and death (see also numerology) sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde park, n.y: university books, 1974. bosman, leonard. the meaning and philosophy of numbers. london: rider, 1932. butler, christopher. number symbolism. london: routledge and kegan paul, 1970. redgrove, h. stanley. a mathematical theory of spirit. london: rider, 1912. waite, arthur edward. the holy kabbalah. london: williams& norgate, 1929. reprint, new hyde park, n.y: university books, 1960. westcott, w. wynn. numbers: their occult power and mystic virtues. london: theosophical publishing society, 1890. magical union of cologne a socie

escribed 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 to other authorities on the subject, it was advisable to vary the robe s color and employ certain jewels and other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the twentieth-century magical revival, offers instructions for rituals, from which the following details are taken: if the rites were those of white magic and performed on a sunday, then the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel

el weiser, 1972, 1985. king, francis. ritual magic in england. london: neville spearman, 1970. mathers, s(amuel) l(iddell) macgregor (1854.1918) leading british occultist who was one of the founders of the hermetic order of the golden dawn. born in hackney, london, january 8, 1854, he lived with his mother at bournemouth after the early death of his father. as a boy he was intensely interested in symbolism and mysticism. he claimed a romantic descent from ian macgregor of glenstrae, an ardent jacobite who was given the title of comte de glenstrae by louis xiv. mathers became a freemason on october 4, 1877, and a master mason on january 30, 1878, soon after his 24th birthday. his mystical interests led him to become a member of the societas rosicruciana in anglia (rosicrucian society of eng

an atlantis in what he found. death day beginning in the days of the spanish conquests, the original indian culture, religion, and superstitions have become inextricably interwoven with christian beliefs and customs, creating a complex synthesis. with the modern history of war, revolts, and revolution extending into the twentieth century, it is not surprising that death has a special place in the symbolism and folklore of the mexican people. this is vividly illustrated in the traditional celebration of all soul s day on november 2nd, when toys, cakes, and candies in the form of skulls are on sale in the streets, with carnival style costumes and plays depicting skeletons. although all soul s day is an imported christian feast, it has blended with the mexican indian beliefs in which skulls a

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ngs of jacob boehme and the landmark qabalistic compendium of christian knorr von rosenroth.22 von rosenroth and athanasius kirchner extrapolated the qabalistic allusion of adam kadmon to be a reference to jesus as the primordial man in christian theology. in the final phase in the development of the christian cabala in the seventeenth and eighteenth centuries, it became permeated with alchemical symbolism and conjoined with the emerging doctrines of theosophy. this in turn greatly influenced the development of freemasonry. 3' 8: h" 2: 2 2:e 8 '0- 0* like judaism and christianity, islam is a primary branch stemming from the religion of the children of abraham. like master abraham, the prophet mohammed was faced with the task of leading his people away from the worship of idols and back to

FOCUS OF LIFE

d detail, at the ease with which his hand drew the mountains and contours of that unknown country. his dexterity became too pleasing and threatened an event long ceased and then forgotten" by his determination he awoke and was able to calm the excited passion. he was consoled that nothing had happened. then he spoke to himself thus "what new deceit is this? must i be for ever solving the changing symbolism of the wretched morality-called 'i? do i still need a loin cloth for my passions? verily, to be alone and map drawing is now an unsafe art! sleep?-this sexual excitement still obtains. procreation is with more things than women. the function of the sexuality is not entirely procreation: stranger experiences are promised than ever imagination conceived! one must retain-to give birth to wi

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ars, and to obtain favourable influences from the sun, jupiter, and venus "if you thus dispose the heavenly signs and your gifts in this way, you will escape the threats of fortune, and, under divine favour, will five happy and free from cares" gombrich discusses the "primavera (pi. 2) in relation to such a 1 ficino, p. 805; cf. e. h. gombrich "botticelli's mythologies: a study in the neoplatonic symbolism of his circle, j.w.c.i, viii (1945. p- 16. 76 ficino's natural magic disposition of the stars, suggesting that the mercury on the extreme left is a planetary image, raising and dismissing the possibility that the three graces might be sol, jupiter, and venus, and emphasising that the central figure is certainly a venus. what i have now to suggest does not conflict with the general line o

science. there was, however, among ficino's lists of prisci theologi, or prisci magi, the name of one who taught that number was the root of all truth pythagoras. among pico's nine hundred theses, there were fourteen conclusions "according to the mathematics of pythagoras",1 the first being that one is the cause of all other numbers. others connect with his other theses through pythagorean number symbolism. in his apology, he connects magia and cabala with pythagorean mathematics.2 the combination of cabalistic computation with pythagoreanism is carried much farther by reuchlin in his de arte cabalistica, and the concentration on number in the new magic is reflected in the long passages on number in agrippa's guide, some of which we resumed in the last chapter. if we were to try to transla

numerology was also implicit in the hermeiica, particularly in the passage on the monas in corpus hermeticum, iv (c.h, i, p. 53. 2 pico, pp. 172 ff. 3 agrippa is, in fact, one of durer's direct sources; see e. panofsky and f. saxl, durer's melencolia i, studien der bibliothek warburg, 2, 1923. 146 renaissance magic and science however, once again, neither pythagorean number, organically wedded to symbolism and mysticism, nor cabalistic conjuring with numbers in relation to the mystical powers of the hebrew alphabet, will of themselves lead to the mathematics which really work in applied science. yet it is important to notice that within the scheme of magia and cabala as formulated by agrippa there was a place for genuine mathematical sciences and for their application to produce operations

champier in 1507).5 the admired egyptian religion included sun-worship, and the sun is among the fist of the gods of the egyptians given in the asclepius.6 these egypto-hermetic sun-teachings undoubtedly influenced ficino's sun-magic, and they connected philosophically with plato on the sun as the intelligible splendour, or chief image of the ideas, and religiously with the pseudo-dionysian light symbolism. all these influences can be perceived, working together, in ficino's de sole and de lumine. as we have tried to outline in previous chapters, the concentration on the sun in the astral magic, led upwards through the christian neoplatonism of pseudo-dionysius to the supreme lux dei, and in this way the sun very nearly is for ficino what it is for hermes or for the emperor julian, the "se

ding the return of "egyptianism, so, to him, the lucretian universe seemed a kind of extended egyptian wisdom, whence he adopted the lucretian infinite universe and innumerable worlds into his copernicanism as all part of an expanded hermetic vision. of the others in the genealogy, albertus magnus he certainly thought of as a magus. cusanus, whom he greatly admired, had used a type of geometrical symbolism in his teaching which bruno probably thought was hermetic. the famous saying that god is "a sphere of which the centre is everywhere and the circumference nowhere" is, in fact, first found in a pseudo-hermetic treatise of the twelfth century,2 and was transferred by cusanus to the universe,3 as a reflection of god, in a manner which is hermetic in spirit. this concept was basic for bruno

FRATER U D PRACTICAL SIGIL MAGIC

gmas can develop their own, definitely real, magical egregore in the course of time. but we should no longer be interested in struggling with the astral garbage which others have been creating for centuries. spare has certainly opened.probably without an expressed intention to do so.our eyes to an atavism different from the one discussed in chapter 6, for he has shown us the origin of all magical symbolism.the human soul itself! his message is that those magical sigils which truly work derive from our own unconscious and will return again to their source to begin their work after being impregnated by our will. naturally, and this applies to all magic, one might gain the false impression that it would be much less of a strain to get everything organized and prepared straight from the horse'

alled gsomatic emotions, h namely but this is not the end to his system. the five metaleve1s ula. the solve princi which are, so to speak, goutside of competition h: laughter, deconceptualization, concep-tualization and union. and finally, he adds a gsupplementary alphabet in malkuth, h sy pain/pleasure and depression/ elation. also play a significant role. the first three are based on alchemical symbolism, describing gthe three states of matter h of each emotion: the mercurial, the sulphurous, and the earthy) levels. the mercurial form indicates states of over- stimulation and dissolution of consciousness followed by catharsis or ecstasy (p. 76. the sulphurous form indicates gthe normal functional mode of the emotion, h thus lying in between the mercurial and earthy mode, both of which de

g 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 desire/ 73 but the real value of the alphabet of desire lies in are can be explained only to a point in veryday language, which is why

f conscious construction. of course, y some rationale in places, but generally we will proceed gchaotically h (one could even say gorganically h) rather than utilizing ratiocination, let alone deliberation. let us look at two examples. 1st example you want to succeed on an academic examination by 78/ practical sigil magic nd one for gwel s be kept as simple as possible anyway so as to enhance its symbolism and be nearer to its sym onale) should use in the future for th his my wish. h keep his method of ommunication. here again, the completion of the esire requires a great deal of patience and ffort. repeat this procedure until you are satisfied with my examination well. h because you are fond of experimenting, you decide to use the alphabet of desire and develop it with the association tec

ocuse ian fs reality. order of the golden dawn.this group egan operation in 1888 and fell victim to schism and strife in 190 e and umerous others. teros).the pact is a loose conglomeration of groups and individuals practicing chaos magic. a to found his own go.t.o. and became i, his magical system combined western cabbalistic magic with eastern tantrism, taoism, buddhism and yoga. f s on personal symbolism rather than a traditional system. experimental and free form, chaos is the field of potential from which we can tap magical forces. dogmatic magic.this type of magic forces a practitioner to use symbols and systems that may or may ot be part of the magic n fraternitas saturni.the brotherhood of saturn is a german magical order. highly secretive, some of their teachings are just coming to

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

urification and regeneration. this is the field of action of the great spiritual hierarchy from neptune and is designated azoth by the alchemists. this spiritual fire is not alike in every man nor is it as luminous in one as in another. the state thereof depends upon the spiritual advancement of the person in question. when the aspirant to the higher life had been instructed in these mysteries of symbolism and the time had come to speak to him plainly, the following teachings were communicated to him, not necessarily in these words nor in this manner. but at any rate he was given to understand and it was made clear to him that-"anatomically man belongs to the animals, and that below that kingdom in the scale of evolution are the plants. they are pure and innocent, their propagative practic

FREEMASONS SATANISM AND SYMBOLISM

is one covered with glossy purple feathers, and the plumes in its tail are alternately blue and red. the head of the bird is light in color, and about its neck is a circlet of golden plumage. at the back of its back the phoenix has a crest of feathers of brilliant color. the phoenix, it is said, lives for 500 years, and at its death its body opens and the new born phoenix emerges. because of this symbolism, the phoenix is generally regarded as representing immortality and resurrection. the phoenix is one sign of the secret orders of the ancient world and of the initiate of those orders, for it was common to refer to one who had been accepted into the temples as a man twice-born, or reborn. wisdom confers a new life, and those who become wise are born again [p. p. 176-77] freemasons like al

nix is a symbol of lucifer who was cast down in flames and who. will one day rise triumphant. this [belief] also relates to the raising of hiram abiff, the masonic 'christ" to prevent most people from associating the masonic eagle with the ancient phoenix, freemasons changed the phoenix to an eagle, and began to refer to it as an eagle. however, two masonic authors blow the lid off that change in symbolism. manly p. hall, in his book, the lost keys of freemasonry, states "these were the immortals to whom the term 'phoenix' was applied, and their symbol was the mysterious two-headed bird, now called an eagle, a familiar and little understood masonic emblem [p. 108; emphasis added] albert pike, in magnum opus, writes. the eagle was the living symbol of egyptian god mendes. and the representa

bolic 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 book, symbolism of the eastern star, by shirley plessner, cleveland, ohio, gilbert publishing co, 1956, p. 18. robert macoy said the same thing in adoptive rite ritual [virginia: macoy publishing and masonic supply co, 1897, p. 237. however, this latter representation of the triangle, with the point upward, is the symbol of the perfect or divine man. notice this occult symbol portrays "perfect man and w

med. it forms a six pointed star also known as the seal of solomon. this symbol is a counterfeit star of david, the national symbol of israel(god's chosen nation. the difference between the star of david and the occult seal is the triangles which make up the occult seal interlock and the two triangles of the star of david lie flat against each other. mary ann slipper, a masonic author, writing in symbolism of the eastern star, 1927, on page 14, makes a most telling admission, when she says "the six pointed star is used in masonic work and is also found in other well known secret orders" another eastern star book, the second mile, understates the impact of the hexagram when it says. the six pointed star is a very ancient symbol and one of the most powerful" the hexagram is a very powerful s

em appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on the intended victim. the word "hex" comes from this practice. the hexagram is also a symbol of the sex act and reproduction. masonic author, albert g. mackey provides us with the occult explanation in his book, the symbolism of freemasonry [p. 195, 1869 a.d] the triangle pointing downward "is a female symbol corresponding to the 'yoni' and the upward pointing triangle is the male, the 'lingam. when the two triangles are interlaced, it represents the union of the active and passive forces in nature; it represents the male and female elements [also explained in did you know? vignettes in masonry from the royal

FULLER J F C SECRET WISDOM OF THE QABALAH

le the angels in heaven, say that god is on earth. h-zohar. agnz secret wisdom of the qabalah page 2 preface this small book is in no sense a treatise on the qabalah. instead, it is a speculative study on one of several secret doctrines which it contains, and, i believe, the key-doctrine of all the others. should this be correct, then it follows that, unless this doctrine is understood, the whole symbolism of jewish mysticism must remain obscure, and it is this mysticism, so it seems to me, which constitutes the foundations of jewish culture and jewish aspirations. granted that this is so, then it follows that the idea elaborated in this book is one of considerable importance, even if many of my interpretations are faulty. even if the whole of my readings are wrong, which is unlikely, this

considering them too secret and sublime a wisdom for the common eye. this wisdom is formed within a vast number of doctrines, such as the nature of god; the mystical cosmogony of the universe; the destiny of the universe; the creation of man; the immutability of god; the moral government of the universe; the doctrine of good and evil; the nature of the soul, angels, and demons; the transcendental symbolism of numbers and letters; the balancing of complementary forces, etc, etc. all these many problems are divided under two main headings, the theoretical and the practical qabalah; the first being again divided into the symbolical, dogmatic, and speculative branches. the first main division, that is the theoretical, is philosophical; the second is magical and is largely elaborated round the

also mentioned in the apocalypse. out of this magical qabalah much of the magic of the middle ages was developed. the speculative, or metaphysical, qabalah is the more important branch. it forms, as adolph franck says: gthe heart and life of judaism h.1 it covers the evolution, involution, and devolution of the universe in every conceivable spiritual, moral, and intellectual form; and under such symbolism as gthe spirit clothes itself to come down and unclothes itself to go up h; and again in ecclesiastes, gwho knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? h2 all these doctrines are wrapped up in the most complete secrecy. they form, in fact, the ancient sod; or mystery, of the hebrews. woe to the man who sees in the thorah, i.e

go or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the symbolism describes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of light, or life-giving energy, which filled it. the ain soph aur is, consequently, pictured as contraction and expansion, a sucking-in and throwing-out within itself; it therefore symbolizes the centripetal and centrifugal energies of creation, which through their rh

wined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, or tree of life, which gstood mid-way between the deep and zikum h- the primordial heaven ab

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

to bring forth, but perceptive wisdom, or light, as well. as through a study of comparative ethnology, or through an investigation into the customs, traditions, and mythoses of extant races in the various stages of development, have been discovered the beginnings of the religious idea and the mental qualities which among primitive races prompted worship, so, also, through extinct tongues and the symbolism used in religious rites and ceremonies, many of the processes have been unearthed whereby the original and beautiful conceptions of the deity, and the worship inspired by the operations of nature, and especially the creative functions in human beings gradually became obscured by the grossest ideas and the vilest practices. the symbols which appear in connection with early religious rites

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

ages"[6] as tree- and sun-worship, or the adoration of nature's processes, finally became interwoven with phallic faiths, its history can be understood only after these later developments in the religious stream have been examined, or after the true significance of the serpent as a religious emblem, and the various ideas connected with the traditional tree of life, have been exposed [6] essays on symbolism, p. 84. the palm, the pine, the oak, the banian, or bo, and many other species of trees, have, at different times, and by various nations, been invested with divine honors; but, in oriental countries, by far the most sacred among them is the ficus religiosa, or the holy bo tree of india. something of the true significance of the traditional tree of life may be observed in the ideas conne

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

lligence, or the life of the soul. in a discourse delivered by dr. stukeley in 1760, attention was directed to the grove of abraham as "that famous oak grove of beersheba, planted by the illustrious prophet and first druid--abraham; and from whom our celebrated british druids came, who were of the same patriarchal reformed religion, and brought the use of sacred groves to britain"[17 [17] barlow, symbolism, p. 98. the fact has been ascertained that in arabia, in very ancient times, there was a goddess named azra who was worshipped under the form of a tree called samurch, and that in yemen tree-worship still prevails. to the date is ascribed divine honors. this tree is said to have its regular priests, services, rites, and festivals, and is as zealously worshipped as are the gods of any oth

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

itualandaddedhisowncomments.'thehermetic ritualoffrater avallaunius'3seems to have been a seriesoflatin versicles and responses, accompanied by much drinking;butwaite's manuscript isillegible to such a degree that itis difficult to decipher the verses, although his comments, giving parallels fromkabbalistic sources, can be read.'theuse of thechalice',hesays,'belongs to a recondite order ofinfemal symbolism.itisnotmerely the affirmation oftwoprinciples in the atziluth worldbutin a veiled yet discernible. mannerit propounds thefrightfuldoctrinethat the masculine principle emanates from the good principle and the feminine from the evil principle. it is in fact, the occult theory of monosexualism based on a blasphemous distortionofthesacred text' succeedingversesinvolve further distortions and

ate restoration (c) in respectofthatwhichwas lost,theperpetuityofits existence somewhere intimeandtheworld although interned deeply (d) and more rarely its substantial presence under veils close tothehandsofall (vol.i,p. xi).hisspecific concern waswiththe'tracesofa secret tradition in christian times, and it was for this reason that heturnedfrom the kabbalah to the problem o ftheholygrail and its symbolism. waite had also beendrawntothelegend ftheholygrail bytheenthusiasmofarthurmachen, and their subsequent98 a. e.waite-magicianofmanyparts_longand furious debates overtheinterpretationofthegrail romances had stimulatedbotha streamofarticles and waite'sfirsttrulysignificantbook,thehiddenchurchoftheholygraal(1909).1in outline,thestoryofthegrail-e-which is apartofthearthurianromancecycle-isthi

eknightsofkingarthur'scourtsetoutin searchoftheholygrail,butonly the purestofthem(galahad, perceval, and bors) succeed in theirquest-becomingthemselvestheguardiansofthegrail,whichis eventuallywithdrawnfromthisworldintotheheavenlykingdom.themythological originsofthegrail story didnotconcern waite;nordid mere historical studyofthe grail literature.hisconcern waswiththe theological implicationsofits symbolism:after accepting every explanation of modern erudition as to the origin of the graal elements, there remain various features of the romances as things outside the general horizon of research, and they are those which, from my standpoint, are of the last and most real importance. a scheme of criticismwhichfails to account for the claim to a super-valid formula of eucharistic consecrationan

of eucharistic consecrationandto a super-apostolical succession accounts for very little that matters finally. i have therefore taken up the subject at thepointwhereit has been left by the students of folklore and all thatwhichmightterm itself authorized scholarship(hiddenchurch,p. viii).hispurpose was toshow'thatit's elements were taken over intheinterestofa particular formofchristian religious symbolism (ibid, p. xi).thatsymbolism was foundwithina 'secret church, which, so waite argued, had perpetuated the mystical doctrines implicit inthegrail story. bythis'secretchurch'he didnotmean any instituted body,but'themanifestchurchglorified and installed in the spiritualkingdom,as this was first set overthekingdomofthe visible world. it is therefore thewithdrawnspirit of theoutwardholyassembl

ther the systematic studyofthe occult sciences and was immediately welcomed by the occult establishment of its day (although madame blavatsky had reservations until she was reassured that membership of theorderwouldnotdeplete the ranks of the theosophical society. it offered its members a sequence of initiatory rituals of a very eclectic nature that combined egyptian, kabbalistic, and rosicrucian symbolism, togetherwithprescribed courses of study appropriate to each step in the five grades oftheouterorder-thegrades being those of neophyte, zelator, theoricus, practicus, and philosophus. each grade above that of neophyte was relatedtooneof the ten sephiroth of the kabbalistic treeof life, and these continued beyond theouterorder into a yet more secret second order, whose rituals were distin

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

sact no business excepttalking rubbish, if that can be called business. to the sceptic this may sound very like the business of the golden dawn itself,but whatevertheir other faults, westcott and mathers were honest hermetic scholars and were both able and willing to teach their members, even though the knowledge impartedwas-inthefirstorder-littlemore than kabbalistic, alchemical and astrological symbolism. this meagre fare was supplemented by instruction in geomantic and tarot divination, tattwa vision and the pentagram ritual, which 'was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things'.10an account of the practical and theoretical workof both the first and seco

ing his advancement from neophyte to philosophus, the student must learn not only the names, natures and attributions of the ten sephiroth of the kabbalistic tree of life, but alsothe'twenty-two paths on the tree, the correct attribution of the tarot trumps to the hebrew alphabet and the nature and colour correspondences of the four worlds of the kabbalah. he had further to learn about alchemical symbolism, angelicandelemental spirits, geomancy and tarot divination, and was required to construct the badge of admission-heavy with sym255bolism-foreach grade as he entered it. on a more practical level the student learned the pentagram ritual. this was used both for invokingelemental spirits and for banishing them; it was also the nearest thing to a purely magical ritual found within the first

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

he pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that the divine l vx maybe sent into the matter and give as your symbols (the pyramid) and (the rose cross).alchemical symbolism and correspondences were learned in. the first order,butin the second order practical alchemy was225..pursued by those who desiredit-aytonespecially, but percy bullock and florencefarrwere also enthusiasts. mathers en-s deavoured to keep in their minds the association of alchemy with..enochian magic, and placed this exhortation as a foreword to a transcription of theaureacatenahomen,an a

GILBERT THE MAGICAL MASON

139 16. the vestiges of tetragrammaton 154 17. the number four in relation with the world and man 1576themagicalmasonpartthree:divination18.thehistory of astrology169 19.dreams18120.divination and its history19221.the star lore of the bible216partfour: masonic22.freemasonry and its relation to the essenes233 23.the resemblances of freemasonry to the cult of mithra244 24.the religious and masonic symbolism of stones256partfive: miscellaneous papers25.an essay on the ancient mysteries269 26.a recent spiritual development287 27.an essay upon the constitution of man: spirit, soul, body296 28.man's blood and generation310introductionof all the actors in the bizarre pageant of the occult revival, william wynn westcott was the most unlikely: cautious, fearful and altogether too respectable, he y

inistration of medicines, and in their manufac255 ture upon old lines; they also teach and practise the curative effects of coloured light, and cultivate mental processes which are believed to induce spiritual enlightenment and extended powers of the human senses, especially in the directions of clairvoyance and clairaudience. their teaching does not neces255 sarily include any indian or egyptian symbolism. during recent years a new impetus to the study of rosicrucian ideals has been given by theosophical and anthroposophical societies to students who are aspiring to become initiates. in 1916, frater dr r.w. felkin started for new zealand tothehistory oftherosicrucians 39iiiiitinue the work of the rosicrucians in that colony. the aim of the societas rosicruciana in anglia is:to afford mutu

f the societas rosicruciana in anglia is:to afford mutual aid and encouragement in working out the great problems of life, and in discovering the secrets of nature; to facilitate the study of the system of philosophy founded upon the kabalah and the doctrines of hermes trismegistus, which was inculcated by the original fratres rosa: crucis of germany, a. d. 1450;and to investigate the meaning and symbolism of all that now remains of the wisdom, art and literature of the ancient world.itis necessary to state that there are societies both at home lind upon the continent of europe, and especially in the united states of america, which use the title 'rosicrucian' in various manners, and yet have not received any permissiontodo so from anyone holding authority in any rosicrucian lodge having di

f our own society at the present day is to afford mutual aid and encouragement in working out the great problems of life, and in discovering the secrets of nature; to facilitate the study of the system of philosophy founded upon the kabalah and the doctrines of hermes trismegistus, which was inculcated by the original fratres rosae crucis, of germany, a.d. 1450; and to investigate the meaning and symbolism of all that now remains of the wisdom, art and literature of the ancient world.therosicrucian societies of anglia, scotia and the united states, alike masonic bodies, are by no means the only descendants of the original collegium, for in germany, and austria there are other rosicrucian colleges of more direct descent than our own, which are not fettered by any of the limitations which fr

hercan be composed of pure and unveiled truth. we are still only able to see as in a glass darkly, and must make much further progress before we can hope to see god face to face. the theosophist must be content to progress as hermetists have ever done, by separate stages of development; in each grade the primal truths are restated in different forms, they are revealed, or reveiled in language and symbolism suitabletothe learner's own mental condition; hence the need of a teacher, of a guide who has traversed the path, and who can recognize by personal communion the stage which each pupil has attained. there is no royal or easy path to high attainment in mysticism. unwearied effort combined with purity of life is almost of vital importance. the human intellect can only appreciate andafurthe

GILBERT THE SORCERER AND HIS APPRENTICE

e divine light. now astrology points out that the signs of the zodiac partake of the nature of the elements, and that the four most important periods in the year are the respective entries of the sun into the four signs of taurus, leo, scorpio and aquarius, which are represented in the hebrew cherubim with the heads of the bull, the lion, the eagle (for the eagle replaces the scorpion, unless the symbolism is intended to be of destructive nature, and the man. for when the sun enters the sign of the bull, in april, he stirs up the earth to vegetation, and the ancients said that this showed that the sign of the bull especiallyhad an earthly operation. in the lion, in july, the fiery heat is mostthe symbolism of the 4 ancients 21fymbollsmofthecourseof thezelatorpastthe4aticiehtseastfire.it .j

hesorcerer and his apprentice13. the secret names of the 4 worlds are:atzlloth=aub 72briah=seg 63yetzlrah=memah 45assiah=ben 52 they are the totals of the numbers of the letters of the tetragrammaton when spelt at lengthinthe four worlds. thus: inatziloth=72(sic)10.10.5+6.10.6+10.5+4.6.10inbriah'n'=6315+13+15+20inyetzirahnm"1"1=456+13+6+20inassiah1"11"1"-mm=5210+12+10+2014. asinthe holy place the symbolism of the 22 letters was given, so in the holy of holies the symbolism of the 10 sephiroth or numbers was displayed by means of thearkand the kerubim. the ark was malkuth. the mercy seat yesod. the kerubim were netzach and hod. metatron and' sandalphon were the two pillars betwixt which was the glory of tiphereth, revealing the supernal triad. is. in the kabalah of the nine chambers the let

w..brodie-innes,c.1910.)5.twelve signs and twelve tribesthetwelve tribes are thus attributed to the twelve zodiacal signs:[aries]'y'gad[taurus]c$ephraim[gemini]iimanasseh[cancer]l2z5issachar[leo]stjudah[virgo]tij1naphtali[libra==asher[scorpio]111dan[sagittarius]tbenjamin[capricorn]v")zebulon[aquariusj=reuben[piscesjv;simeonofthese especially(c$)thebull (j )the lion (111) the scorpion (but in good symbolism the eagle) and=)the man are to be noted as forming the kerubic figures of ezekiel and john. to these signs are allotted the tribes of ephraim. judah,danand reuben, who, as we shall presently see, encamped towards the cardinal points around the tabernacleofthecongregation, and as leadersoftheothers.thesigns of(ii)the twins) the fishes, and in a certain sense as a compounded figure (t )the

s says 'dan is a lion's whelp, he shall leap from bashan' the armorial bearings of dan are green, an eagle. these things fit with the martial and fierce nature of this sign, in which (r3)principally bears sway. to the sign (tt\)thetwelve signs and twelve tribes 45egyptians attributed the serpent, and also typhon, the slayer of osiris, and on this account they called it the 'accursed sign. in good symbolism it is generally represented by the eagle.thehorse's heels which the serpent bites are found in the centaur figure of (t )which follows (m )in the zodiac. of benjamin (t )jacob says 'benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil' moses says-'thebeloved of thelordshall dwell in safety by him; and the lord shall cover him all

e g.d' preserved among the papers of.the revd w.a. ayton. it also has a longer title: on the connection between the twelve tribes of israel and. the twelve zodiacalsigns]"note: elisions in mathers' text have beenrestoredbetween brackets.numerousother individualwordsare at variance from the authorized versionofthe old testament, which he used for thislecture.6.address onthe.pillarsto explain their symbolism briefly and concisely is the object of the present address. in the explanation ofthesymbols of theo=0 degree of neophyte, your attention has been directed to the general mystical meaning of the iuxtaposition.of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black. upon a white ground, andtl;j.oseof'theother in the samercolours

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

ies surrounding his ordination and a committee set up by its governing body recommended that the motion to receive mr. beswick into the convention in the degree of his ordination ought not to prevail 13[13. this did not prevent his acting as a lay preachcr and fund-raiser for the new york church building. at the subsequent laying of the corner-stone, on 1 july 1858, beswick gave an address on the symbolism of the ceremony, in which his enthusiasm for illustrating moral principles by way of symbols is readily apparent. from new york he moved to westport in connecticut where on christmas day, 1862 he married harriet grafton taylor. he continued to preach in new york but by l866 had left under something of a cloud, having been accused of plagiarizing the sermons of dr. channing, the unitarian

ch members of the s.r.i.a. who had not already joined. and when yarker s journal, the kneph, began its erratic career in 1881, mackenzie ensured that the swedenborgian rite was regularly brought to the notice of its readers. nor did he neglect his own royal masonic cyclopaedia (1877) in which he says of the rite, it is difficult to describe its ceremonies, but it is interesting and perfect in its symbolism. none of this, however, brought in many recruits. there was some expansion after 1877: britannia lodge no. 10, at sheffield (17 april 1879; st. hilda lodge no. 12, at lofthouse in cleveland (9 december 1879; and even a lodge of instruction: pythagorean no. 11, at london (1 november 1879, but the rite slowly ground to a halt. administering it from two centres manchester and london had alw

the sria. there is also a printed version in vol. 1 of collectanea, somewhat inaccurately transcribed by harold voorhis in 1938. but the rituals were not intended simply to be read. beswick, who wrote them, felt that the masonic lodge was the ideal forum for conveying great religious truths in pictorial and dramatic form: the main objects of our temples should be to make them schools for teaching symbolism and correspondences, which we can better 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 m

GILBERT R A THE MASONIC CAREER OF A

to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicrucian philosophy' in kenneth mackenzie's royal masonic cyclopaedia21[21. waite was certainly aware of the order's existence, and of its nature, before he joined it in june 189122[22, for he had used the motto of fraulein sprengel under his own pseudonym of 'grand orient' on the title-page of his ha

] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publications during the 1890s. the manuscript, if one was ever written, has as not survived. 20[20] a full, documented account of the origins and history of the golden dawn is to be found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll and, from the dates of initiation of surrounding members, june 1891 seems to be his date of entry. he demitted in 1893 23[23] an insignificant work on

ls of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order of the golden dawn might profit thereby'50[50. this was not exactly the whole truth for waite already knew enough of masonic ceremonial and its symbolism to satisfy the

reby'50[50. this was not exactly the whole truth for waite already knew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the golden dawn, and his further statement 'that i did not fail to anticipate an extreme probability of meeting in the high grade circles, if not in craft and arch, with at least a few others of our own dedications, to whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft

"cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrote a number of books on secret societies and on masonic symbolism. he was an active supporter of the f.r.c. and of the later golden dawn before it, but there is no evidence that he was involved prior to 1910 and thus it cannot be assumed that it was he who introduced waite to runymede lodge 62[62] slt, p. 164 common

GLOBAL FREEMASONRY

ars later, these rites formed the first circles of a series of initiated brotherhoods that would continue under the name of masonry. such brotherhoods always established the same ideals and, when under oppression, were able to lead their lives secretly. they were able to survive to the present- day because they continually changed their names and their forms. but they remained faithful to ancient symbolism and their particular character and passed their ideas on to each other as a legacy. in order to mitigate against the possibility that their established ideas may threaten the establishment, they established secret laws among themselves. in order to protect themselves from the wrath of ignorant people, they took refuge in operative masonry which contained the discreet rules of their own t

ncient egypt are most similar to those in masonry draws our attention there first.66 again, an article in mimar sinan entitled "the social origins and aims of freemasonry" says: kh materialism revisited modern masonry preserved ancient egyptian philosophy and uses symbols to give it expression. in the above photograph of a lodge, the pharaoh's image on the front of the altar is an example of this symbolism. global freemasonry pharaoh in the lodge ki materialism revisited kj at the entrance of the grand masonic lodge in washington d. c. there are two ancient egyptian sphinxes. above, left and below: representations of masonic temples a depiction of the ancient egyptian city of memphis. the masons regard this city, with its numerous pagan temples, as the "source of light" global freemasonry

that these values are equivalent. this symbol adopted by the masons is known as the star of david; it is a hexagram formed by the imposition of one equilateral triangle on another. today it is known as the symbol of judaism and appears on the flag of israel. but actually, the origin of this symbol is in ancient egypt .this emblem was first created by the templar knights which they began to use as symbolism in wall decoration in their churches. this is because they were the first ones to discover in jerusalem some important facts about christianity. after the templars were dis- ld materialism revisited one of masonry's most important symbols is the six-pointed star. le global freemasonry the six-pointed star is the seal of a prophet and a holy symbol. however, masons interpret it according

way or some such similar way. but for a few masons who are able to go deeply into it, masonry and its goals are quite different. masonry means a revealed knowledge, an initiation and a new beginning. it global freemasonry dce albert pike and a masonic medallion produced in his memory. means leaving an old way of life and entering a new and still nobler life .behind masonry's elementary and basic symbolism there is a series of revelations that helps us to enter a higher inner life and to learn the secrets of our existence. so, it is in this inner life and the entrance into it that it is possible to reach the enlightenment of masonry. only then does it become possible to learn the nature and conditions of progress and evolution.80 this quotation underlines that though a few masons of lower

ge volumes. 17 of these dealt with natural science and it contained scientific explanations that closely resembled those of darwin. these found their way even to spain 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 beli

GNOSTIC CATECHISM

to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicrucian philosophy' in kenneth mackenzie's royal masonic cyclopaedia21[21. waite was certainly aware of the order's existence, and of its nature, before he joined it in june 189122[22, for he had used the motto of fraulein sprengel under his own pseudonym of 'grand orient' on the title-page of his ha

] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publications during the 1890s. the manuscript, if one was ever written, has as not survived. 20[20] a full, documented account of the origins and history of the golden dawn is to be found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll and, from the dates of initiation of surrounding members, june 1891 seems to be his date of entry. he demitted in 1893 23[23] an insignificant work on

ls of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order of the golden dawn might profit thereby'50[50. this was not exactly the whole truth for waite already knew enough of masonic ceremonial and its symbolism to satisfy the

reby'50[50. this was not exactly the whole truth for waite already knew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the golden dawn, and his further statement 'that i did not fail to anticipate an extreme probability of meeting in the high grade circles, if not in craft and arch, with at least a few others of our own dedications, to whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft

"cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrote a number of books on secret societies and on masonic symbolism. he was an active supporter of the f.r.c. and of the later golden dawn before it, but there is no evidence that he was involved prior to 1910 and thus it cannot be assumed that it was he who introduced waite to runymede lodge 62[62] slt, p. 164 common

GNOSTIC HANDBOOK

tic studies gnostic apostolic church po box 492 armidale nsw 2350 australia email:pleroma@ozemail.com.au web: http//www.ozemail.com.au/ pleroma we have felt for many years that there is a great need for a study of the principles on which the gnostic tradition is built. at first we avoided such a task as our knowledge of the gnostic tradition was still evolving and because any outline of religious symbolism can come across as dogmatic. however, as time progressed we realized that if we waited until all the facts were in and we worked to avoid all possible misconceptions, we would end up with the gnostic handbook never being written. accordingly, we believe that within this handbook is a comprehensive summary of the basic principles of the gnostic tradition. we realize that what we outline i

handbook. the structure of this handbook is aimed to facilitate easy access of information on basic religious questions. this is not meant to be an exhaustive theological exposition but a summary of the teachings which embody the gnostic legacy which has been passed onto the institute for gnostic studies. the approach we have taken in this handbook has been a religious one, our primary source of symbolism has come from within the essene, greek, gnostic, zoroastrian and christian mystical traditions. other interpretations are certainly possible and for those who wish to get behind the symbols, interpretations and beliefs we suggest you study the various publications and courses issued by the institute for gnostic studies. we hope you will find the gnostic handbook edifying as well as enjoy

atics that uses letters etc to represent numbers and quantities. algebraic is ultimately from arabic al-jabr reunion of broken parts. pocket oxford dictionary. it may be thought that algebra has little similarity to spirituality, however, if we consider it more closely they have much in common. algebra uses letters to represent actions and numbers, it is a system of representation and in a sense, symbolism. this is also the case with spirituality. spirituality uses symbols to stand for realities, it uses images to represent things that cannot be easily imagined or explained. the problem is that algebra is an academic form of mathematics and has little effect on everyday life while spirituality controls and influences us more than we would care to admit. only be removing religious iconograp

f possibilities corresponding to one of the" worlds" or degrees, which are included in the total synthesis of" universal man. in this cruciform representation, the horizontal expansion therefore corresponds to the indefinitude of possible modalities of one and the same state of the being, regarded integrally, and the vertical super-imposition to the indefinite series of states of the total being. symbolism of the cross, rene guenon if we wish to conceptualize the "great chain of being" there is a simple place to start. let us begin by viewing material life as a horizontal line, on this line we have everyday existence, we could even use two lines to refer to the influences of time and space. in any event these occurrences are horizontal, they exist within the experience of time, space and m

she guards the great cauldron and in the norse this cauldron is the seething cauldron from which the drizzle formed from fire and ice coalesces and from which life is formulated. we can see a cross over with sophia, she too is the goddess of the departed and the earth. this system also embraces the logos and sophia model but expresses it in a different way. the danger with overtly nature oriented symbolism is that it genderizes the principles and while this offers some beautiful literature and mythology, it can also transform the gods so that they appear in our own image, which degenerates the principles into warring, fighting and marauding reflections of ourselves (and this is certainly true with the viking tradition. so once again we can marvel at the imagery, but should be aware of its

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d portal. it is seen as the great divide or barrier (horos, and is said to be bounded with an embankment of dazzling white fire flaming walls. between the higher and lower worlds is a narrow bridge, a rope, a ladder or a gateway through which only the transfigured can pass. the best known symbol of this abyss is the cross (stauros, it is pre-christian in origin and includes pre and post christian symbolism. it emphasises that only through death to the world of the archons and rebirth and resurrection to light, can we enter the treasury. in the hermetic tradition, saturn (binah) is seen as the guardian of the abyss. after the soul has left earth it must venture through the seven planets, however only with correct passwords and codes can it pass each obstacle. when it confronts saturn the so

the alchemists the alchemical tradition is varied and complex, it is difficult to summarise its role in the continuum of the gnosis. it primary focus was the transmutation of man into god, the techniques for which were transmitted under the guise of chemical transformation. the texts of the alchemists were coded to avoid the inquisition and hence sustained the secret tradition through the veil of symbolism. some of the major alchemical figures include trithemius (1642-1516, paracelsus (1493-1541) and agrippa (1486-1535. the rosicrucians and knight templars both the knight templars and the rosicrucians are orders steeped in mystery. the knight templars were, at first, considered to be simply an order for the protection of the roads along which pilgrims travelled to the holy land. however, a

ilar. as the battle intensified, energies on both sides prepared for the change that was going to take place. on the side of the light world many arose, each of which interpreted the transformation in their own way, and through the symbol systems of their own unconscious. however, confusing this may seem at first glance, if we look behind what they wrote and said, and ignore the great variance in symbolism, we can deduce a similar core vision. between 1844 and 1914 something momentous occurred, there was a change in the energy which operated through the seat of ra. in terms of astrological cycles, the equinox of the gods had begun. this change was and is of significance because it caused an acceleration of the forces of the kali yuga and is bringing mankind face to face with his destiny. o

self, it is the cohesion between stars that binds the universe together. there is much else of value in the book of the law but it must be understood in the context of the continuum of the gnosis, to see it as a unique revelation that has started a new movement is to end up as ignorant as the christians that crowleyites dislike so much. it is also clear that it cannot be taken at face value, its symbolism, gematria and imagery are as complex anything crowley consciously wrote and hence must be decoded rather than read. with my hawk s head i peck at the eyes of jesus as he hangs on the cross. al 3:51 one of the more interesting verses in the book of the law contains its reflection on christianity, it is found in the third section of the book of the law (the secion dedicated to horus) and i

GOLDEN DAWN RITUALS A

ision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initation by g.h. frater p.c.a. 4. symbology of the banners 5. telesmata and flashing tablets 6. the canopic gods symbolism of the four genii of the hall of the neophyte 7. evil and unclean spirits- by g.h. frater d.d.c.f. 18. full moon healing vigil (to be performed monthly on the full moon) 19. ritual of spiritual alchemy (astral projection, ritual magick and alchemy by francis king) the adept must now pass an examination on the above. 20. z.a.m. second stage lectures 1. rosary of the r.r.et.a.c. 2. archang

GOLDEN DAWN RITUALS B

13. egyptian magic- by florence farr 14. the kabbalah unveiled- by s.l. mathers 8 15. zanoni- bulwer lytton 16. history- sword of wisdom- by ithell colquhon it is not required that the z.a.m. read each book, but the z.a.m. must furnish a report of at least two pages on at least five of the books suggested. the books which have an asterisk) are required readie b the pentagram rituals and complete symbolism of the pentagram r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the complete symbol of the pentagram is given to the z.a.m. as a tool and symbol for traveling and skrying in the spirit vision. this complete symbol should be constructed by the z.a.m. and each portion of it studied and committed to a deep understanding. the instruction on the complete pentagram diagram remains unp

GOLDEN DAWN RITUALS Z1

the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning

e neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, the veil. paroketh formeth the east of the temple. first in importance cometh the symbolism of the east. the three chiefs who govern and rule all things, the viceroys in the temple of the unknown second order beyond, are the reflections therein of the powers of dsj, hrwbg and trapt. they represent: the imperator- hrwbg and the grade 6=5, the praemonstrator- dsj and the grade 7=4, the cancellarius- trapt and the grade 5=6. now, the imperator governeth because in jxn, which is th

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

eep secret the knowledge of the second order from the outer order. he superintends the working of the outer order, seeing that in it nothing be relaxed or profaned, and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the second order. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his left breast on the robe represents the purification of the outer order by n. he may wear a lamen like that of the hierophant, but blue upon an orange field and depending from a collar of orange. he may bear a sceptre surmounted by a maltese cross in the elemental colors. the proper mantle of office of the cancellarius is the yellow robe of m. upon him

its manuscripts. he is the recorder, and more immediately than either of the preceding chiefs, the representative of the executive authority of the second order over the outer. his duty is to see that in no case knowledge of a grade be given to a member who has not properly attained to it. he is the immediate circulator of all communications from the second order. his sub-officers partake of his symbolism. his white cross and triangle represent the purification of 4 the outer order by m. cancellarius may wear a lamen like that of hierophant, but of yellow on a purple field, and depending from a purple collar; and he may bear a sceptre surmounted by a hexagram of amber and gold. the sceptres of the chiefs should be of the same color as their mantles, with a gold band to represent trapt, be

GOLDEN DAWN RITUALS Z2

eth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and c

ry be left without such disintegration, seeing that it would speedily attract an occupant which would become a terrible vampire praying upon him who had called it into being. after frequent rehearsals of this operation, the thing may almost be done per motem. m transformation a. the astral form. b. the magician. c. the forces used to alter the form. d. the form to be taken. e. the equation of the symbolism in the sphere of sensation. f. invocation of the higher. the definition of the form required as a delineation of blind forces, and the awakening of the same by its proper formulation. g. formulating clearly to the mind the form intended to be taken. h. the actual invocation aloud of the form desired to be assumed to formulate before you, the statement of the desire of the operator and th

GOLDEN DAWN RITUALS Z3

, and allowing it to cool gradually. the preferable time for this working should be in the heat of the day. on the seventh day of this operation, thou shalt open the crucible and thou shalt behold what form and color thy caput mortuum hath taken. it will be like either a precious stone or a glittering powder. and this stone or powder shall be of magical virtue in accordance with its natukez-3 the symbolism of the admission of the candidate r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter en

triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremendous gods and goddesses they represent. the divine forces of the eternal in the administration of the universe. the ritual should be read in a loud, clear, stern and solemn voice so as to impress the candidate with the solemnity of the occasion. in this, there should be no foolish nervousness or h

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

e cross current established between the stolistes and dadouchos, again fixed and sealed by the hegemon, thus, symbolising the equilateral cross of the elements (of which the center would naturally be about the invisble station of harpocrates) but is arrested by the hegemon between the columns. the cross currents are thus thrown into the image of the calvary cross of the rivers to ally it with the symbolism of trapt and of the sephiroth. then the hierophant, dadouchos, hiereus, and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the course of the sun, deposit in turn, their insignia upon the altar, taking therefrom instead the mystical symbols of the body of osiris corresponding to their cardinal points. the

GOLDEN DAWN RITUALS ZAM24

n all important occasions and to maintain a regular communication with the guardians of the outer temple, but to consult and assist the lesser officers so that these rites which, under the supreme authority, are about to be placed in your hands, may, after your term of office, be restored to the chief adept not merely intact in their workings but showing an increased beauty and a greater light of symbolism. thus only will you give, when the time comes, a good account of your stewardship. let me further remind you that the guardians of the outer temple should at all times, in all things, 8 command your respect as the deputies of the absolute power which dwells behind the veil, directing all things in the two orders for the attainment of its divine ends. let the memory of these objects abide

GOLDEN DAWN RITUALS ZAM8

hance or haphazardness above the elevation of the divine unknowable one. the upright pentagram represents the force of and the four elements governed by the five letters of the name of the restorer of all things. the element of is fused between the spiritual/higher and the mundane/lower, hwchy. with a circle drawn around the pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the hexangle, it would then be titled a hexagon. when it is reflected from every third point, it then takes on the form of the hexagram. this symbol, the hexagram, directly refers to the se

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

me belief, with remarkably few variations, was shared by all the great civilizations of central america. unlike the aztecs, however, some of the earlier peoples had calculated exactly when a great movement of the earth could be expected to bring the fifth sun to an end. 10 eric s. thompson, maya history and religion, university of oklahoma press, 1990, p. 332. see also aztec calendar: history and symbolism, garcia y valades editores, mexico city, 1992. 11 ibid. 12 pre-hispanic gods of mexico, p. 24. 13 peter tompkins, mysteries of the mexican pyramids, thames& hudson, london, 1987, p. 286. 14 john bierhorst, the mythology of mexico and central america, william morrow& co, new york, 1990, p. 134. 15 world mythology (ed. roy willis, bca, london, 1993, p. 243. 16 stuart j. fiedel, the prehist

that the many similarities between the cultures of pre-columbian central america and ancient egypt could have stemmed from an as-yet-unidentified third-party civilization that influenced both widely separated regions at a remote and early date? graham hancock fingerprints of the gods 132 centre: double-puma statue at uxtnal, mexico. bottom: double-lion graham hancock fingerprints of the gods 133 symbolism from ancient egypt, depicting the akeru, lion gods of yesterday and today (akeru was written in hieroglyphs as. the religions of both regions share many other common images and ideas. also noteworthy is the fact that p achi, the central american word for human sacrifice, means, literally to open the mouth which calls to mind a strange ancient egyptian funerary ritual known as the opening

mouth influenced directly the mexican ceremony of the same name (or vice versa, for that matter. the fundamental differences between the two cases rule that out. what does seem possible, however, is that their similarities may be the remnants of a shared legacy received from a common ancestor. the peoples of central america did one thing with that legacy and the egyptians another, but some common symbolism and nomenclature was retained by both. this is not the place to expand on the sense of an ancient and elusive connectedness that emerges from the egyptian and central american evidence. before moving on, however, it is worth noting that a similar connectedness links the belief systems of pre-colombian mexico with those of sumer in mesopotamia. again the evidence is more suggestive of an

alls i had seen earlier to the north of the citadel, and schlemmer s theory of reflecting pools and seismic forecasting. indeed, the more i thought about it the more it seemed that water had been the dominant motif at teotihuacan. though i had hardly registered it that morning, the temple of quetzalcoatl had been decorated not only with effigies of the plumed serpent but with unmistakable aquatic symbolism, notably an undulating design suggestive of waves and large numbers of beautiful carvings of seashells. with these images in my mind, i reached the wide plaza at the base of the pyramid of the moon and imagined it filled with water, as it might have been, to a depth of about ten feet. it would have looked magnificent: majestic, powerful and 18 stecchini, in appendix to secrets of the gre

fingerprints of the gods 184 chapter 24 echoes of our dreams in some of the most powerful and enduring myths that we have inherited from ancient times, our species seems to have retained a confused but resonant memory of a terrifying global catastrophe. where do these myths come from? why, though they derive from unrelated cultures, are their storylines so similar? why are they laden with common symbolism? and why do they so often share the same stock characters and plots? if they are indeed memories, why are there no historical records of the planetary disaster they seem to refer to? could it be that the myths themselves are historical records? could it be that these cunning and immortal stories, composed by anonymous geniuses, were the medium used to record such information and pass it

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ings on wilkinsin s wall was\ in the royal arch masonic cipher this marking is identical with three xs. x= 22 in new aeon qabala. 22+22+22=66. in lilltr al. 66= a god of war and babe 4 the initials a.a. recur frequently in the literature. a.a. itself is the crowleyan name of the great white brotherhood, which symonds and grant attribute to argenteum astrum or silver star (this hardly exhausts the symbolism in new aeon occultism, the word al [god] and la [not] have a great interplay, leading to the discovery of the password of the great white brotherhood, laal, the reverse of ai.-la. the term is similar to the buddhist concept of nirvana. in book 31 frater achad discusses this mystery in detail) the term a.a. is used by p.b. randolph, md, in his 1873 work on alchemy and magick, eulis, as th

45 7 richard shaver and the mantong cipher until the cipher of the ufonauts was discovered and applied to the lore of ufology, the rumors and reports of human-alien interaction, both past and present, were confined almost exclusively to literal descriptions of the cases, research into those literal descriptions, or, with more sophisticated researchers, comparisons with classical folklore and the symbolism of psychology. the folklore and psychological investigations were the most rewarding, in that they disclosed a long series of repeated motifs, patterns and themes spanning the history of humanity and our interaction with alien beings. we long puzzled, for example, that a name such as ashtar seemed to show up in contact case after case in the modern lore of ufology, but this name also has

tempt at bringing this material to our online readership. also, in passing: the paintings of nicolas poussin, who has caught the attention of many people since the franchise cottage industry of holy blood, holy grail came into being in 1982. upon studying his paintings, i found them to be an example of the first vector painting program that ever existed. poussin, in his turn, derived a lot of his symbolism from the iconologia of cesar ripa, in the second edition (there are three. some of these are available online. some aren t. it s really a bit like an arg (alternate reality game. using images to convey individual letters, words, and/or ideas is what this kind of thing is all about. what are the messages being conveyed, 88 allen h. greenfield you ask? stay tuned. i recently saw a sherlock

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

their qualities. indeed, in this way you may assume their qualities and powers. when your spiritual identity is firmly established, lose by repeating the banishing rituals. 93 talismans a talisman is a storehouse of some particular kind of energy, the kind that is needed to accomplish the task for which you have constructed it. aleister crowley,magick without tears in construction of a talisman, symbolism should be exact and in harmony with universal forces. the golden dawn's talismansand flashing tablets s.l. macgregor mathers, a leader of the golden dawn and tutor for a time to aleister crowley, defined a talisman as "a magical figure charged with the force iit is intended to represent."a talisman is any object that you construct and charge with a magical force for a specific purpose. i

earned this way concerning the real implication of sigils than almost by any other method. the golden dawn's talismans and sigils the rase of letters shown in figure 6 is adapted from the golden dawn rose cross lamen, which is specifically designed for use with the hebrew alphabet. figure 6 contains the enochian equivalent. there are three rows containing a total of 21 regions and 26 letters. the symbolism of the rose is as follows: 1. the inner three regions surrounding the central circle symbolize the active cosmic elements of water, air and fire which surround, and operate upan, the earth. 2. the second row of seven letters represents the seven sacred planets. 3. the third and outermost row of eleven regions represents the pentagram and hexagram united (5+6=11. 4. each region of letters

ality. this phrase also adds up to 314 (the t can be either 9 or 3, the number for the formula kal. the formulas of kal and lao are therefore closely related. the letters of iao add up to 96, the number for both qaaobza "creation of duality" and elzap-talho "the way of the cup" where cup must be taken in its magi-cal sense. also 96= 48x2, where 48 is the number for talho which means "cup" the cup symbolism explains the passive nature of this formula. aiq bkr reduces 96 to 6, the number for life. iao is the formula for a passive acceptance of life in the sense of karma-less action. the formula of lao is that spiritual/magical capability (temperance/art in sagittarius) together with spiritual insight (hierophant in taurus) will result in the best karma (justice in libra. the formula is there

arty two wheels met, there would be a blinding flash of light. an interesting feature was that although the wheel was seen in such minute detail, the overall impression was of a single, simple object. crowley saw the jovial god, jupiter, spinning the wheel as though it were a toy. another way of viewing this wheel is as if the rim were a huge emerald snake and in the center, a scarlet heart. this symbolism is the "heart girt with a serpent" found in many occult teachings including crowley's liber lxv. it is a form of the snake encircling the world with its tail locked in its mouth. yet another possible way of seeing this wheel is in the form of the wheel of fortune of atu x of the tarot. this path leads down from chesed through the veil of the temple unti l i t connects with netzach. the w

t. he places babalon and the beast in atu xi because they appear together in the 16th aethyr, lea, which lies along atu xi somewhere between geburah and chesed on the tree of life. in enochian, the word babalon means "wicked" or "evil" and the word babalond means "harlot."enochian gematria equates babalon with toanta through the number 110. the word toanta means "lust" crowley thus considered the symbolism ideal for an earthy sexual description of the aethyr and indeed there is a strong feminine current in lea as well as a masculine current. you are advised to study the formula of mzkzb before attempting to enter lea. when you enter lea, you will find yourself in a turmoil 226 of change. the entire aethyr is filled with the anticipation of death on the one hand and new life on the other. t

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

xico netherlands netherlands antilles new caledonia new zealand nicaragua nigeria norway panama peru philippines reunion scotland senegal sierra leone singapore south africa suriname sweden switzerland tahiti togo trinidad.tobago united states uruguay venezuela wales zaire zimbabwe [63] part five mystic symbols and their meanings especially prepared for this manual [64] the explanation of ancient symbolism is included in the rosicrucian teachings [65 [66 [67 [68 [69 [70 [71] evolution of the cross many who see the symbol of the rosy cross for the first time believe it to be a christian symbol.very likely a roman catholic symbol.and most surely a religious symbol. we have found that we are called upon daily to make some explanation, not only about the rosy cross, but the cross in any form

a fair example of how complete and replete with valuable, unpublished, and little known information are the papers possessed by the masters of our order. passing then from the generalities to the specific points of dalton's work, we must make reference to the charts from time to time. i will quote dalton's own words whenever his language is plain enough for our members (for it is often robed with symbolism which requires interpretation. but i shall use my own methods of presenting the facts more often, and when statements are not directly quoted they are in my own words, giving the facts as i know them and have had them demonstrated to me in the order's work and in my own experiments in a typical r. c. laboratory. it is difficult to approach a subject like this, for so much leads up to it

of a square.(i must repeat that this may not be an assumption at all. we find, however, that there are four emanations from each atom which form diagonal lines in the square aura surrounding each atom. in other words, there are four definite rays from each atom, stronger than the others, which leave the atom at equidistant points, and these rays are called the potential rays. in dealing with the symbolism of numbers, we have been instructed [125] in the meaning of the number four. the number four is represented by the square, which is itself symbolic of foundation. the question we must ask ourselves then, is whether the findings of modern chemistry shed any light on the significance of the number four in the combining, of atoms to form molecules. in this regard it is interesting to note t

e for civilization that bacon conceived his wonderful plan of writing and issuing the plays under the name of the principal actor, yet preserving within their text the name of the real author. it was bacon who first planned the rosicrucian colonization of america. he wrote a book called the new atlantis (often referred to as "the house of solomon" in which the whole scheme is given in fascinating symbolism. many years later, in 1693, a specially selected group of rosicrucians, with their families, gathered from all parts of europe at one port, and set sail for america in their own [131] chartered boat. they arrived at what is now philadelphia in the early part of 1694, and established many of the first educational institutions in the united states. their record, well preserved in the archi

us mind from another person. the psychologist alfred adler held that a person's feelings of inferiority and disability would lead to an attempt to make up for them not only in real life but in dreams. the psychologist c. j. jung regarded dreams not only as an integral and personal expression of the individual consciousness but often as pointing meaningfully toward a deeper archetypal or universal symbolism. these physical, psychological, and psychic impressions which appear in dreams illustrate the rosicrucian view that dreams represent the "total person. they provide a hint of a person's total inheritance, of what is psychically innate in him. dreams, therefore, are something primordial, epigastric, intuitive. at rose-croix university and in dream laboratories in various centers around th

HAMIL THE ROSICRUCIAN SEER

s rosicrucian predecessors whohadcrossed thegreatdivide.hebelieved, in particular, that contacting spirits by meansofthe crystal and20therosicrucianseerexisted, or whether the many personalities labelled rosicrucians believed themselves to be so, are questions too large to be considered here.themanifestosand the traditions built upon them are capable of an almost limitless interpretation of their symbolism, whilst the introduction of 'secret chiefs' was a masterstroke permitting the most outrageous claims to be made which could be neither proved nor disproved. english rosicru255 cianism was said to encompass dr dee, robert fludd, john heydon, thomas vaughan, william backhouse and elias ashmole-s-indeed anyone who had any interest or skill in mathematics, natural science, astronomy, astrolo

HANDBOOK OF EGYPTIAN MYTHOLOGY

doty, mythography: the study of myths and rituals, 2d ed (tuscaloosa, al, and london, 2000. 2. kirk, myth, 252 261. 3. for examples, see clyde kluckhohn, myths and rituals: a general theory, harvard theological review 35 (1942: 45 79. 4. kirk, myth, 254 255. 5. it is a feature of etiological myths that, factually speaking, the explanation given is nearly always wrong. 6. in ancient egyptian color symbolism, black was a good color standing for fertility and rebirth, whereas red was a bad color standing for danger and sometimes for evil. 7. because of the nile flood, all permanent settlements had to be built on banks or mounds of high ground within the floodplain or in the desert hills that flank the nile valley. the annual flood is now controlled by the huge aswan dam. 8. kirk, myth, 208 20

ars earlier. 24. see kurt sethe, dramatische texte zu alt gyptischen mysterienspielen (leipzig, 1928. egyptologists have been unable to agree on the nature of the rituals recorded in this text. they have been interpreted as a coronation ceremony, or as part of the sed festival at which a king s power was renewed by the gods, or a royal funeral. 25. for a persuasive interpretation of the religious symbolism of middle kingdom tomb decoration, see janice kamrin, the cosmos of khnumhotep ii at beni hasan (london and new york, 1999. introduction 49 26. for a translation and study of the book of two ways, see leonard h. lesko, the ancient egyptian book of two ways (berkeley, 1972. 27. hornung, the ancient egyptian books of the afterlife, 11. 28. see mircea eliade, shamanism: archaic techniques o

m the new kingdom onward, the hand of atum was personified as a goddess, usually hathor nebet-hetepet or iusaas. the image of the hand and the penis coming together to create life could be replaced by the concept of a divine union between the male and female principles inherent in the creator. a hand of atum is also mentioned in magical texts as a powerful talisman to drive away evil. in egyptian symbolism, beings and images often had dual sexual and apotropaic meanings. deities, themes, and concepts 111 figure 23. atum adored by king rameses ii on an obelisk moved to tanis (courtesy of geraldine pinch) another part of atum with an independent existence was his eye. the coalescence of atum with ra is expressed in the myth in which atum sends out his eye to bring light to the primeval darkn

y paired with the fearsome hippopotamus goddess taweret rather than with beset. the two deities appear in scenes celebrating the births of kings and commoners. bes and taweret were also the guardians of the divine infants worshipped in the birth houses of temples of the first millennium bce. temple and magical texts give bes or bes-shu the role of opening the womb to allow a child to be born. the symbolism of birth was reproduced in tombs to help the dead to new life. some royal tombs and sarcophagi show bes with hippopotamus-faced demons protecting the lion-shaped bed on which the deceased hoped to be reborn. a painted statue of bes dominates a tomb chamber in the recently discovered valley of the golden mummies. see also eye of ra; feline deities; hathor; hippopotamus goddesses; horus th

f horus are known: with eyes (khenty-irty) and without eyes (khenty-en-irty. they could be represented by an ichneumon, an animal noted for its keen sight, and a type of eyeless shrew. the vengeful horus khenty-en-irty was one of the gods who perpetually tortured the evil dead. horus the elder was said to have one green eye and a lesser white eye. green was sometimes equivalent to red in egyptian symbolism, so this was the solar eye. the white (or silver) eye was the moon. the red and white crowns of egyptian kings could be equated with the solar and lunar eyes. from the old kingdom onward, pairs of wedjat eyes were painted on coffins for the deceased to look out through. the glare of these celestial eyes also had apotropaic force to protect the deceased. as with the murder of osiris, the

HEKAS

the far-flung design of which you are a part; remember that the path upon which you now stand goes both back and forth, across the traverse of all time and space, throughout that self-same design: here lies both hearth and heart! remember too, that this is but one narrative of a tale whose tellings are as many as the tongues which bring it to voice! andrew chumbley *re. the threefold and fourfold symbolism of the crossroads in the traditional sabbatic lore see azoetia: a grimoire of the sabbatic craft. readers interested in the connections made in the course of this article might also be interested to read my book, qutub: the point, which deals in part with the symbolism of the yezidis, mandaeans and connections between the sabbatic and sufic symbolism. further information pertinent to the

HELENA BLAVATSKY NIGHTMARE TALES

ontent of the paper. since allegory is the soul of eastern philosophy, it may be objected that nothing can beseen in the name "le lotus bleu" save that of a water plant- the nymphea cerulea or nelumbo.furthermore a reader of this calibre would see but the blue colour of the list of contents of our journal. to avoid a like misunderstanding, we shall attempt to initiate our readers into the general symbolism of thelotus and the particular symbolism of the blue lotus. this mysterious and sacred plant has been consideredthrough the ages, both in egypt and in india, as a symbol of the universe. not a monument in the valley ofthe nile, not a papyrus, without this plant in an honoured place. on the capitals of the egyptian pillars, on thethrones and even the head-dresses of the divine kings, the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

mit, or define thee. thou art, but not as one existent, for the understanding and vision of mortals cannot attain to thy existence, nor determine for thee the where, the how and the why in short, our deity is the eternal, incessantly evolving, not creating, builder of the universe; that universe itself unfolding out of its own essence, not being made. it is a sphere, without circumference, in its symbolism, which has but one ever-acting attribute embracing all other existing or thinkable attributes-itself. it is the one law, giving the impulse to manifested, eternal, and immutable laws, within that never-manifesting, because absolute law, which in its manifesting periods is the ever-becoming. q. i once heard one of your members remarking that universal deity, being everywhere, was in vesse

theosophy- hp blavatsky.txt honorable english men and women who have been members of the theosophical society for years whether an immoral precept or a pernicious doctrine was ever taught to them. open the secret doctrine, and you will find page after page denouncing the jews and other nations precisely on account of this devotion to phallic rites, due to the dead letter interpretation of nature symbolism, and the grossly materialistic conceptions of her dualism in all the exoteric creeds. such ceaseless and malicious misrepresentation of our teachings and beliefs is really disgraceful. q. but you cannot deny that the phallic element does exist in the religions of the east? a. nor do i deny it; only i maintain that this proves no more than does its presence in christianity, the religion o

and malicious misrepresentation of our teachings and beliefs is really disgraceful. q. but you cannot deny that the phallic element does exist in the religions of the east? a. nor do i deny it; only i maintain that this proves no more than does its presence in christianity, the religion of the west. read hargrave jenning's rosicrucians, if you would assure yourself of it. in the east, the phallic symbolism is, perhaps, more crude, because more true to nature, or, i would rather say, more naive and sincere than in the west. but it is not more licentious, nor does it suggest to the oriental mind the same gross and coarse ideas as to the western, with, perhaps, one or two exceptions, such as the shameful sect known as the "maharaja" or vallabhacharya sect. q. a writer in the agnostic journal

ted to all rites, forms, or ceremonies of the church, and even to the church itself, but professed to be guided in soul and spirit by an internal deity, their own ego or god within them. philaletheians see neo-platonists. philo judaeus a hellenized jew of alexandria, a famous historian and philosopher of the first century, born about the year 30 bc, and died between the years 45 and 50 ad philo's symbolism of the bible is very remarkable. the animals, birds, reptiles, trees, and places mentioned in it are all, it is said, allegories of conditions of the soul, of faculties, dispositions, or passions; the useful plants were allegories of virtues, the noxious of the affections of the unwise and so on through the mineral kingdom; through heaven, earth, and stars; through fountains and rivers

HINE PHIL ASPECTS OF EVOCATION

in.(name. once you have determined the appropriate intent to form the basis of your servitor, then the statement can be rendered into a sigil, or glyph. 3. what symbols are appropriate to the servitor.s task? there is a wealth of magical& mythic symbols which you can draw upon when creating a servitor, which can be used to represent different qualities, abilities and attributes. there is also the symbolism of colour, smell, sound& other sensory media to draw upon. in order to refine the .program. which forms the basis for your servitor further, you could embellish the 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 speci

e, 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 generally held to be preferable that when a servitor has completed its task, the servitor should be disassembled by its creator. there are two approaches to doing this. firstly, one can encode a .self-destruct. instruction into the servitor at the

HINE P OVEN READY CHAOS

d can often transmit this confidence to others. if i m 110% certain that this rituals going to bloody well work then its all the more likely that it will. you can experiment with this using the technique of beliefshifting (robert anton wilson calls it metaprogramming, a good example being the chakras. the popular view of chakras is that we have seven. okay, so meditate on your chakras, hammer the symbolism into your head and hey presto! you ll start having 7chakra experiences. now switch to using the 5 sephiroth of the middle pillar (qabalah) as the psychic centres in your body, and sure enough, you ll get accordant results. get the idea? any belief system can be used as a basis for magick, so long as you can invest belief into it. looking back at my earlier 37 oven-ready chaos 38 phil hin

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

art of our experience and discipline. no wonder at your being upset. we wish you a speedy return of the favours of fortune. in the mean time, there is nothing like bearing evils with equanimity and fortitude. i do not think that you will make much out of "mutus liber. i believe i have seen it, but cannot recollect that i got anything out of it. unless you have arrived at a certain condition, mere symbolism is not much use. if you have arrived at a certain condition, it teaches everything. i have just had a letter from my most learned friend [unidentified, saying that he is more and more convinced that one must first attain to spiritual adeptship, before you can get the physical adeptship of [alchemical] transmutation. i think i have evidence to the contrary, but i should not like to set my

HP LOVECRAFT A DARK LORE

lation played a hideous leaden light as the declining afternoon sun sent its rays through the strange, half-blackened panes of the great apsidal windows. the paintings on those windows were so obscured by soot that blake could scarcely decipher what they had represented, but from the little he could make out he did not like them. the designs were largely conventional, and his knowledge of obscure symbolism told him much concerning some of the ancient patterns. the few saints depicted bore expressions distinctly open to criticism, while one of the windows seemed to show merely a dark space with spirals of curious luminosity scattered about in it. turning away from the windows, blake noticed that the cobwebbed cross above the altar was not of the ordinary kind, but resembled the primordial a

ro family much esteemed for occasional washing, housecleaning, and furnace-tending services. to find, in distant salem, such sudden proof of the significance of this familiar rookery in his own family history, was a highly impressive thing to ward; and he resolved to explore the place immediately upon his return. the more mystical phases of the letter, which he took to be some extravagant kind of symbolism, frankly baffled him; though he noted with a thrill of curiousity that the biblical passage referred to- job 14,14- was the familiar verse 'if a man die, shall he live again? all the days of my appointed time will i wait, until my change come' 2 young ward came home in a state of pleasant excitement, and spent the following saturday in a long and exhaustive study of the house in olney co

eat quiet, though insisting on a prolongation of his extreme privacy. much of his future work, he said, was in any case purely book research; and he could obtain quarters elsewhere for any such vocal rituals as might be necessary at a later stage. for the fright and fainting of his mother he expressed the keenest contrition, and explained that the conversation later heard was part of an elaborate symbolism designed to create a certain mental atmosphere. his use of abstruse technical terms somewhat bewildered mr. ward, but the parting impression was one of undeniable sanity and poise despite a mysterious tension of the utmost gravity. the interview was really quite inconclusive, and as charles picked up his armful and left the room mr. ward hardly knew what to make of the entire business. i

master had abandoned them unheeded. but marinus bicknell willett was sorry that he looked again; for surgeon and veteran of the dissecting-room though he was, he has not been the same since. it is hard to explain just how a single sight of a tangible object with measurable dimensions could so shake and change a man; and we may only say that there is about certain outlines and entities a power of symbolism and suggestion which acts frightfully on a sensitive thinker's perspective and whispers terrible hints of obscure cosmic relationships and unnameable realities behind the protective illusions of common vision. in that second look willett saw such an outline or entity, for during the next few instants he was undoubtedly as stark raving mad as any inmate of dr. waite's private hospital. he

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ate my reaction to the bizarre mirage which burst upon us from the increasingly opalescent zenith as we drew near the mountains and began to make out the cumulative undulations of the foothills. i had seen dozens of polar mirages during the preceding weeks, some of them quite as uncanny and fantastically vivid as the present example; but this one had a wholly novel and obscure quality of menacing symbolism, and i shuddered as the seething labyrinth of fabulous walls and towers and minarets loomed out of the troubled ice vapors above our heads. the effect was that of a cyclopean city of no architecture known to man or to human imagination, with vast aggregations of night-black masonry embodying monstrous perversions of geometrical laws. there were truncated cones, sometimes terraced or flut

cribed on paper; even though we had no cause to think the regions beyond the range essentially different from those already seen and traversed. the touch of evil mystery in these barrier mountains, and in the beckoning sea of opalescent sky glimpsed betwixt their summits, was a highly subtle and attenuated matter not to be explained in literal words. rather was it an affair of vague psychological symbolism and aesthetic association- a thing mixed up with exotic poetry and paintings, and with archaic myths lurking in shunned and forbidden volumes. even the wind s burden held a peculiar strain of conscious malignity; and for a second it seemed that the composite sound included a bizarre musical whistling or piping over a wide range as the blast swept in and out of the omnipresent and resonan

HP LOVECRAFT BEYOND THE WALL OF SLEEP

ed october 1919 in pine cones, vol. 1, no. 6, p. 2-10 i have often wondered if the majority of mankind ever pause to reflect upon the occasionally titanic significance of dreams, and of the obscure world to which they belong. whilst the greater number of our nocturnal visions are perhaps no more than faint and fantastic reflections of our waking experiences- freud to the contrary with his puerile symbolism- there are still a certain remainder whose immundane and ethereal character permit of no ordinary interpretation, and whose vaguely exciting and disquieting effect suggests possible minute glimpses into a sphere of mental existence no less important than physical life, yet separated from that life by an all but impassable barrier. from my experience i cannot doubt but that man, when lost

HP LOVECRAFT FROM BEYOND

its visual pictures to the brain. if you are normal, that is the way you ought to get most of it. i mean get most of the evidence from beyond" i looked about the immense attic room with the sloping south wall, dimly lit by rays which the every day eye cannot see. the far corners were all shadows and the whole place took on a hazy unreality which obscured its nature and in-vited the imagination to symbolism and phantasm. during the interval that tillinghast was long silent i fancied myself in some vast incredible temple of long-dead gods; some vague edifice of innumerable black stone columns reaching up from a floor of damp slabs to a cloudy height beyond the range of my vision. the picture was very vivid for a while, but gradually gave way to a more horrible conception; that of utter, abso

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

h the window, come to the table and sit on her hand. she spoke to it in yugoslavian or english or italian, or she'd sing and hum; she'd say "c'mon, c'mon, i love you" and she'd charm it in. i lived with my grandmother most of my life from the time i was six until i was twenty. she taught me astrology, palmistry and how to read cards and tea leaves. she told me stories about the pagan gods and the symbolism involved and how to apply it to everyday living. she taught me to be a witch. it was a crazy way to grow up, but it was fun. i always knew about fortune telling. my grandmother and i established such a good rapport, that we could each project into the other one's house and know what was needed- as though we had shown up to ask. things like that make you know very early in life that there

on. there is energy around people, and i like to be near energy. i'm addicted to it, not just attracted. there is an ancient belief that there is power in words; this belief is based on the concept that words are symbols of your ideas and thus have a magical quality. we use words to place what is happening in our minds with another person's mind. some of the older religions still believe that the symbolism of letters is powerful, too. during world war ii the jews in syria had every reason to believe they were about to be invaded by the germans. they called up their cabalists (a body of religious scholars) who spent an evening in meditation. the cabalists discovered they could manipulate the letters in "syria" and by reversing them, spell "russia. after chanting this reversal over and over

ave to be very adventuresome to try it. if you just want to toy with it, that's all right, too, but the results will reflect your attitude. you can make a very big thing of it, though, right from the first step, when you decide just what you want out of life. it is surprising how many people have never taken a moment to figure that out, yet they wonder why they are not satisfied. the meanings and symbolism of the cards can be a little complex, as we said at the start, and many of the cards would never be used in casting spells for yourself, unless to damage, interfere with, or just cloud somebody else's life circles. but for reading the future and warning of upcoming dangers, all cards are important. the idea of the spell is to concentrate on yourself, of course, but by one additional step

INITIATION INTO HERMETICS

ok. no incarnate adept, however high his rank may be, can give the disciple more for his 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

th 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 them on the mental plane. in sensitive or e

s effect has been begotten. here the lower as well as the upper double pole are coming into operation, the tetrapolar magnet, the yod-he-vau-he is working the highest mystery of love here, the creation. how easy it would be to degrade this act, the highest thing existent on earth, to mere carnal appetites that would lead to damnation. the expulsion of adam and eve from paradise finds it s highest symbolism here. the magician who dares to approach the highest of all practices has to master the upper as well as the lower streams in order to transfer the loading eventually into his talisman. to dishonor this sacred act by carnal desires would mean to repeat the fate of adam and eve who were no longer allowed to enjoy the fruits of paradise. the intuitive magician will understand without diffi

agician who dares to approach the highest of all practices has to master the upper as well as the lower streams in order to transfer the loading eventually into his talisman. to dishonor this sacred act by carnal desires would mean to repeat the fate of adam and eve who were no longer allowed to enjoy the fruits of paradise. the intuitive magician will understand without difficulty how great this symbolism is and will agree with me if i stick to my duty of secrecy about the greatest of all mysteries. 3. realization of a desire with electromagnetic volts in akasa i have described the production of a volt by means of the electromagnetic fluid in the chapter referring to loading a talisman. the process is the same here except that the electromagnetic ball has to be bigger for a volt in the ak

elf to the kingdom of the gnomes, or earth-sprites, afterward to the kingdom of the water nymphs. he gets to know the kingdom of the fairies and finally that of the salamanders, the so-called kingdom of fire. to a non-magician all this will be rubbish and he will regard it as a utopian idea. but neither fairy tales nor sagas exist for the true adept, because they are to be understood as a sort of symbolism concealing many deep truths. it is the same thing with all the gnomes, nymphs, fairies and salamanders. based on his own observations, the magician can convince himself that beings like these really do exist. on the other hand, a magically untrained person whose senses are thoroughly undeveloped is of course subject to the vibrations of the material world only and will never be able to f

INTERVIEW WITH ANDREW CHUMBLEY

as an initiatic body. however, one can also speak of the sabbatic current as an initiatory line of spirit-power that can inform all who are receptive to its impetus, and which when engaged with beyond names may be understood as a key unto the hidden design of arte. being born of vision, i would say the origin of sabbatic craft lies truly in the circle itself. rf: can you say more about the ritual symbolism of the sabbatic craft on an inner level, particularly in relation to consciousness? ac: at an inner level of understanding one can speak of sabbatic craft in more subtle ways. the mythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, some pointing toward the a-temporal actualities of the sabba

ISIS UNVEILED

edida 5s occult aria practised by the clemt 69 tntijcbumintp and auto-tuhfi ocutot children 62 lgring cathdic saints 74 n t^iboii* of missionaries in india and china 79 sacrilqpou* tricks of catholic clergy 82 fuii k kabalist 91 peter not the founder of the roman dinrdi 91 strict lives of pagan hierophants 98 hl^ dwntctct of ancient 'mysteries' 101 jacouiot's account ol hiudd faldrs 103 christian symbolism derived from fbauic worship 109 hindu doctrine of the pitns, 114 "brahmanic spirit-dinununion dangers of u digitizecoy google contents chapter m ditisioi^ amongst the early christiai>k beaemblance between eariy chrotianity and boddhiun 12 iwer oeyex la rome 12 meanibg ot 'naiw' and 'naiarene' 12' b denved right 13 a generic name, islhagorean teacbin^ of jenu. ine apocalyps e apocalypse k

re and rather fantastic interpretations of their clergy, who accepted the exterior form and distorted the inner meaning. we are ready to concede, in full juauce, that centuries have passed since the great majority of the chriauan clergy, who are not tdlowed to pry into god'i mysteriet nor seek to exjilain that which the church has once accepted and established, have had the remoteat idea of their symbolism, whether in its exoteric or esoteric meaning. not so with the head of the church and its highest dignitaries. and if we fully agree with inman that it is "difficult to believe that the ecclesiastics who sanctioned the publication of such a print* could have been as ignorant as modem ritualists" we are not at all prepared to believe with the same author "that the latter, if they knew the

gn master who exists through himself) divid^ his body into two halves, male and female, and from the union of these two principles is bom vir&j, the son* there was not a christian father who could have been ignorant of these symbob in their physical meiming; for it is in this latter aspect that they were abandoned to the ignorant rabble. moreover they all had as good reasons to suspect the occult symbolism contained in ^ese images; although as none of them paul excepted, perhaps had been initiated, they could know nothing whatever about the nature of the final rites. any person revealing these mysteries was put to death, regardless of sex, nationality or creed. a christian father would no more be proof against an accident than a pagan myata or the tavrrtp. if during the a'porrhaa or prelim

rites. any person revealing these mysteries was put to death, regardless of sex, nationality or creed. a christian father would no more be proof against an accident than a pagan myata or the tavrrtp. if during the a'porrhaa or preliminary arcanes, there were some practices which might have shocked the pudieity of a christian convert though we doubt the sincerity of such statements their mystical symbolism was all sufficient to relieve the performance of any charge of licentiousness. even the episode of the matron baubo whose rather eccentric method of (insolation was immortalized in the minor mys- teries is explained by impartial mystagogues quite naturally. ceres- demeter and her earthly wanderings in search of her daughter are the abegorized descriptions of one of the most metaphysico-p

a as extraordinary to see irenaeus indulging in sudi graphic descriptions of jesus as to show him "the maker of all. sitting upon a cherub* unless he identifies him with shekhinah, whose usual place was among the charoubs of the mercy seat. we also know that the cherubim and seraphim are titles of the 'old serpent (the ortbodox devil) the seraphs being the burning or fiery serpents, in kabalistic symbolism. the ten emanations of adam kadmon, called the sephi- roth, have all emblems and titles corresponding to each. so for instance the last two are victory, or yehovah-tze'baoth, whose symbol is the right column of solomon, the pillar jachin; while qlokt is the left pillar, or boaz, and its name is 'the old serpent' and also 'seraphim and cherubim* the 'son of man' is an appellation which co

JASMUHEEN THE FOOD OF GODS

, allowing us down time, to chill out and re-set the direction of our own life, to assess the imbalances and re-address them hopefully for the good of all. time in the alpha zone improves our health and happiness levels and is step one in the direct and conscious feeding our soul. the theta field brings co-incidences that no longer seem to be random and time spent here attracts events filled with symbolism and deep, meaningful possibilities for it is a field of infinitely creative potential, a field of grace, true nourishment and love. this is the field through which all holiness and true messengers come. this is the zone from which all the holy books were born. and the delta fields bring it all, for from its field springs paradise and the garden of eden of the bible s god. the delta zone

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

t, or vertical, the flames were transferred from the altars, or cubes, to the summits of the typical uprights, or towers; or to the tops of the candles, such as we see them used now in catholic worship, and which are called tapers, from their tapering or pyramidal form, and which, wherever they are seen or raised, are supposed always to indicate the divine presence or influence. this, through the symbolism that there is in the living light, which is the last exalted show of fluent or of inflamed brilliant matter, passing off beyond into the unknown and unseen world of celestial light (or occult fire, to which all the forms of things tend, and in which even idea itself passes from recognition as meaning, and evolves spiring up, as all flame does, to escape and to wing away. vesta, or the fi

a place in the estimation of men, be not the actual waking language of the higher regions, while we, awake as we fancy ourselves, may be sunk in a sleep of many thousand years, or, at least, in the echo of their dreams, and only intelligibly catch a few dim words of that language of god. as sleepers do scattered expressions from the loud conversation of those around them. so says schubert, in his symbolism of dreams. there is every form of the dream-state, from the faintest to the most intense, in which the gravitation of the outside world overwhelms the man-senses, and absorbs the inner unit. in fact, the lightest and faintest form of dream is the very thoughts that we think. real world s business in dreams. 117 a very profound english writer, thomas de quincey, has the following: in the

s of the same triune and solar deity, on planispheres and temples, on idols and sculptures, some of rude and some of finished workmanship, often presenting the most striking affinities with the egyptian. stephens and catherwood s incidents of travel in central america. the tables of stone. chapter the sixteenth. the round towers of ireland. t is astonishing how much of the egyptian and the indian symbolism of very early ages passed into the useages of christian times. thus: the high cap and the hooked staff of the god became the bishop s mitre and crozier; the term nun is purely egyptian, and bore its present meaning; the erect oval, fig 24. fig. 25. fig. 26. symbol of the female principle of nature, became the vesica piscis, and a frame for divine things; the crux ansata, testifying the u

agination, without the sensorium as dreams show. and life and the world, in this view, are all* compte de gabalis: rosicrucian. strange ideas concerning music. 197 imagination: man being made in idea, and only in his own belief. this, again, is only pure parseeism; and the whole will be rightly regarded as the most extraordinary dream of philosophy as depth of depths beyond idea. schubert, in his symbolism of dreams, has the following passages, which we have before adduced and made use of for illustration: it may be asked whether that language, which now occupies so low a place in the estimation of men, be not the actual waking language of the higher regions, while we, adds the philosopher, coming out with something very strange, awake as we fancy ourselves, may be sunk in a sleep of many

we only reproduce them. the early writers saw no indecency in speaking openly of these things, which are usually hidden away, as improper to be spoken about. the blackness or darkness of matter, or of the mother of nature, is figured in another respect in the belongings of this famous feminine order, instituted for the glory of woman. curious armorists, skilled in the knowledge of the deep sacred symbolism with which the old heralds suffused their illustrations or emblazonments, will remember that black is a feature in the order of the garter; and that, among figures and glyphs and hints the most profound, the black book, containing the original constitutions of the order, from which "black book" comes the important 288 the rosicrucians. black rod, was lost, or taken away for some secret r

K AMBER THE BASICS OF MAGICK

pendent existence. and the repetitive physical movement sometimes involved in ritual can itself generate pk force. on the other hand, it could be argued that all of this is subjective to the magician. perhaps all magical effects could be produced through hypnosis alone. but the effects are certainly real. great complexity is not necessary in magick. although basicly magick is a medieval system of symbolism (in a modern context, any cosmological system will work from cabala to star wars. we usually use the medieval one in magick because it is convenient and traditional, and because it seems to fit our thought processes well. what really matters is that the model of the magician be understood and programmed, and thus that the model and the cosmological system do correspond. review questions

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

1966] in the longest section on sy in origins of the kabbalah (pp. 24-35, scholem discusses the dating of sy then summarizes the fundamental concepts, with attention to the language used (including some observations on the term beli mah. there follows a brief survey of the commentaries on sy* kabbalah and major trends are not the extent of scholem s work. see, in contrast, on the kabbalah and its symbolism (new york: schocken books, 1965) and on the mystical shape of the godhead (new york: schocken books, 1991. 20073 21 elsewhere, scholem discusses sy s role in the formation of kabbalah (pp. 46-8, its influence on the german hasidim (pp. 97-8, its development as a manual for creating a golem (pp. 102-3, its links with merkabah mysticism (117-8, and notes on the commentaries on sy of joseph

ken books, 1991. 20073 21 elsewhere, scholem discusses sy s role in the formation of kabbalah (pp. 46-8, its influence on the german hasidim (pp. 97-8, its development as a manual for creating a golem (pp. 102-3, its links with merkabah mysticism (117-8, and notes on the commentaries on sy of joseph ben shalom (p. 224, isaac the blind (pp. 257-8, and nahmanides (pp. 388-9. on the kabbalah and its symbolism. german original: zur kabbala und ihrer symbolik. zurich: rhein-verlag, 1960; english translation: new york: schocken books, 1969. chapter 5. the idea of the golem the reader may also pursue the numerous references to sy in scholem s major trends in jewish mysticism (jerusalem: schocken publishing house, 1941; reprinted frequently, new york: schocken books. more recently, joseph dan devo

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

riginal series, vol. 4 (1892. schafer, peter. mirror of his beauty: feminine images of god from the bible to the early kabbalah. princeton and oxford: princeton university press, 2002. scholem, gershom. kabbalah [articles from encyclopedia judaica. jerusalem- new york: keter publishing house/times books, 1974; rpt. new york: dorset press, 1987 (article) gsefer ha-bahir. h. on the kabbalah and its symbolism. new york: schocken books, 1965: chapter 3. gkabbalah and myth, h ii. wolfson, elliot r. gbefore alef/where beginnings end, h in beginning/again: toward a hermeneutics of jewish texts, edited by aryeh cohen and shaul magid. new york: seven bridges press, 2002. ghebraic and hellenic conceptions of wisdom in sefer ha-bahir, h in poetics today, volume 19, number 1 (spring 1998: hellenism an

and exchange i, edited by david stern (durham: duke university press. gthe tree that is all: jewish-christian roots of a kabbalistic symbol in sefer ha-bahir, h in 1. the journal of jewish thought and philosophy, vol. 3, issue 1 [special issue: studies in jewish mysticism, esotericism, and hasidism (harwood academic publishers gmbh, 1993; and 2 (idem) along the path: studies in kabbalistic myth, symbolism and hermeneutics (albany: state university of new york press, 1995. 1. b. provence: the fragments of what was to become sefer ha-bahir made their way to provence where they fed the development of a mystical school, ca. 1200. this school fs second generation was headed by r. isaac the blind (d. 1235, g cthe first jewish scholar whom we know by name that dedicated all his creative powers t

, moshe. gjewish kabbalah and platonism, h in neoplatonism and jewish thought [studies in platonism: ancient and modern #7, edited by lenn goodman (albany: state university of new york press, 1992. 5. sefer ha-temunah [sht] a treatise often cited by the gerona circle, sht expounds upon the doctrine of the shemittot (cosmic cycles. references: ok pp. 460-75; and g. scholem, on the kabbalah and its symbolism, pp. 77-86. 6. sefer ha-yashar [shy] scholem placed this tract gin the circle of the kabbalists of gerona in approximately 1260. h indeed, it is generally believed that shy was written by a kabbalist who attempted to render his kabbalistic ideas more acceptable. and accessible.by using the language of ethics and philosophy. shimon shokek argues for rabbi jonah gerondi (13th century) as t

the earlier merkabah/hekhalot mysticism and the kabbalah which as to follow.or certain aspects of it. a whole paper could be devoted to the german hasidim; until such time that a full bibliography is developed, the following preliminary list is offered. abrams, daniel. gthe literary emergence of esotericism in german pietism, h in shofar, vol. 12, no. 2 (lafayette: purdue university, 1994. sexual symbolism and merkavah speculation in medieval germany: a study of the sod ha-egoz texts [texts and studies in medieval and early modern judaism: 13. tubingen: j. c. b. mohr (paul siebeck) 1997. altmann, alexander. geleazer of worms f symbol of the merkabah, h in (idem, studies in religious philosophy and mysticism (1969. baer, yitzhak. gthe socioreligious orientation of esefer hasidim, f h in bin

1975. van uchelen, nikolaas a. gma easeh merkabah in sefer hasidim, h in jerusalem studies in jewish thought, vol. vi (3-4 [proceedings of the second international conference on the history of jewish mysticism: the beginnings of jewish 20081 24 mysticism in medieval europe, edited by joseph dan (jerusalem: the hebrew university, 1987. wolfson, elliot. along the path: studies in kabbalistic myth, symbolism, and hermeneutics. albany: state university of new york press, 1995: chapter 1. gthe image of jacob engraved upon the throne: further reflection on the esoteric doctrine of the german pietists. h. gthe mystical significance of torah study in german pietism, h in jewish quarterly review, vol. 84, no. 1 (july 1993. through a speculum that shines: chapter five. ghaside ashkenaz: verdical an

KNOWLEDGE LECTURE ONE

he has been taken into the ante-chamber of the temple and there stripped and blind-folded, he had to grope for the entrance of the hall, and having found it he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that form o

KNOWLEDGE LECTURE THREE

instincts. neschamah itself is further divided into three parts: yechidah- is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher yetzirah divides the hebrew alphabet into three classes of 3, 7, and 12 letters. three mothers wma seven doubles trpkdgb twelve singles qxisnlyeczvh the holy place of the temple embraces the symbolism of the 22 letters. the table of shew-bread, the single letters. the altar of incense are the three mother letters. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are e

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

though the book is primarily intended for the instruction of members of the co-masonic order, whose desire, as is expressed in their ritual, is to pour the waters of esoteric knowledge into the masonic vessels, i hope nevertheless that it may appeal to a wider circle, and may perhaps be of use to some of those many brn. in the masculine craft who are seeking for a deeper interpretation of masonic symbolism than is given in the majority of their lodges, showing them that in the ritual which they know and love so well are enshrined splendid ideals and deep spiritual teachings which are of the most absorbing interest to the student of the inner side of life. before we can gain this fuller understanding we must have at least some slight acquaintance with certain facts concerning the world in w

us distinguished foreigners, and among others to moses, of whom it is said in the biblical story that he was glearned in all the wisdom of the egyptians h. he passed on his knowledge to the jewish priestly line, and thus it survived in a more or less defective form till the time of david and solomon. 81. when solomon built his temple he erected it on masonic lines, and made it a centre of masonic symbolism and work. he unquestionably intended his temple to demonstrate and to preserve for his people a certain set of measurements, in the same sort of way in which all kinds of astronomical and geodetic facts were enshrined in the measurements of the great pyramid(*see ch. ii, on the pillars) he did not succeed, because much of the tradition had been lost; or it would perhaps be truer to say t

e of humanity, when we regard the lodge as universal; but the reference to divers colours indicates another meaning, for the vault of the sky is not of various hues, except at sunrise and sunset, but is blue. the real celestial canopy is the aura of the man whom we have thought of as lying on his back; it is the vividly tinted thought-form that is made during the working of the lodge. we see this symbolism appearing elsewhere also, in joseph fs coat of many colours in the v.s.l, in the robe of glory which the initiate puts on, according to the gnostic hymn; and also in the augoeides of the greek philosophers, the glorified body in which the soul of man dwells in the subtle invisible world. bro. wilmshurst in the meaning of masonry also interprets the canopy as the aura of man, which is sur

peak of the north and south pole stars, when the fact is that there is no star of any consequence at the south pole. the southern pole of the heavens is situated in an unusually barren tract of the sky, and the nearest star of any consequence is that at the foot of the southern cross, which is no less than twenty-seven degrees from the pole. 149. on the tops of the two columns in the very ancient symbolism there were at first four lines or cross sticks, which were symbols of heaven and earth, as in fig. 3. 150. figure 3 151. 152. how the four quarters or the square, or rather the two squares, arose may be understood from fig. 4. 153. figure 4 154. 155. the first symbol shows the two eyes of north and south, with a connecting line. the second shows the line of shu, where he makes a division

s divine life pour down into the field prepared for them. in a thousand ways they interlace and combine, and so produce the bewildering multiplicity of the life which we see around us. from their interaction result the manifold fruits of evolution which we see exemplified in our pillars by the rows of pomegranates which depend from the fringe of the network, the pomegranates being chosen for this symbolism because each fruit contains a prodigious number of separate seeds, thus illustrating the amazing fecundity of nature and the vast variety of her types. 179. in tat the lilies represented always the flower of humanity. arranged in line round the edge of the disc they indicated the great white brotherhood the jewels in the crown of mankind, hovering above the human race and directing its e

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

8(*history of the lodge of edinburgh, by d. murray-lyon, p. 9) the tendency of this school, therefore, is quite naturally to derive masonry from the operative lodges and guilds of the middle ages, and to suppose that speculative elements were later grafted upon the operative stock- this hypothesis being in no way contradicted by existing records. bro. r. f. gould affirms that if we can assume the symbolism (or ceremonial) of masonry to be older than 1717, there is practically no limit whatever to the age that can be assigned to it(*concise history of freemasonry, by r. r gould, p. 55; but many other writers look for the origin of our mysteries no further back than the mediaeval builders. amongst this school there is a tendency, also very natural when such a theory of origin is held, to den

syria as the source of masonry, though he has compiled a mass of valuable information from many other lands; and mr. bernard h. springett, author of secret sects of syria and lebanon, who has collected much material bearing upon masonic rites among the arabs. 15. to the work of the anthropological school is due a clear revelation of the immense antiquity and diffusion of what we now call masonic symbolism. it tends, however, to find the origin of the ancient mysteries in the initiatory customs of savage tribes which, although admittedly of incalculable antiquity, are often neither dignified nor spiritual. 16. another important work which has been accomplished by its efforts is the justification of many of the higher degrees to be considered pure antient masonry; for in spite of the pronou

n the glory of their masonic heritage that they have allowed the ancient rites to become little more than empty forms. one well-known representative of this school is bro. a. e. waite, one of the finest masonic scholars of the day, and an authority upon the history of the higher degrees. another is bro. w. l. wilmshurst, who has given some beautiful and deeply spiritual interpretations of masonic symbolism. this school is doing much to spiritualize masculine masonry, and the deeper reverence for our mysteries that is becoming more and more apparent is without doubt one of the marks of its influence. 20. the occult school 21. the fourth school of thought is represented by an evergrowing body of students in the co-masonic order, and is gradually attracting adherents in masculine masonry also

enshrining the secrets of the invisible worlds; it has also a sacramental aspect which is of the utmost beauty and value not only to its initiates but to the world at large. the performance of the ritual of each degree is intended to call down spiritual power, first to assist the bro. upon whom the degree is conferred to awaken within himself that aspect of consciousness which corresponds to the symbolism of the degree, as far as it can be awakened; secondly to aid in the evolution of the members present; and thirdly and most important of all, to pour out a flood of spiritual power intended to uplift, strengthen and encourage all members of the craft. 38. some years ago i undertook an investigation into the hidden side of the sacraments of the catholic church, and published the results of

k was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. when they went, they went upon their four sides: and they turned not when they went. as for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four(*ezekiel, i, 9, 10, 13, 15-18) 80. this symbolism is strange; but it has its meaning, and any investigator who has ever had the privilege of seeing the mighty four will at once recognize that s. john and the prophet ezekiel had seen them too, however inadequate are their descriptions. the beast with the face of a man stands for the physical body (earth; the ox or the bull (as in the case of the bull of mithra and the apis bull) typifies

LEFT HAND PATH AND RIGHT HAND PATH

is still current in some occult circles, many occultists now see the left-hand path as encompassing all modern occult practices, while the right- hand path is considered to encompass traditional religions, such as christianity, though most christians would disagree with such a classification. new religious movements which describe themselves as followers of the left-hand path inverted much of the symbolism that they associate with the more "traditional" right- hand path, such as the following biblical passage: and he shall separate them one from another, as a shepherd divideth his sheep from the goats. and he shall set the sheep on his right, but the goats on his left- matthew 25: 32-33 taking a cue from this, modern followers of the left-hand path in the west sometimes utilize the symbol

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

portraits of imaginary visitors, usually historical characters. among these was the celebrated ghost of a flea. he also worked on one hundred illustrations for dante s divine comedy. the bible was his favorite source for subjects, and when illustrating the poets he would choose semireligious themes such as milton or bunyan. he died peacefully in london in 1827. a great deal of blake s imagery and symbolism are adopted from both boehme and swedenborg, both of whom deviated from prevailing theological opinion. boehme was a mystical and theosophical writer, whereas swedenborg was a scientist who devoted himself to studies arising out of what he claimed to be persistent communications from angels and other agencies in a spiritual world. for example, he was influenced by boehme s idea that ther

: summit university press, 1992. bosch, hieronymus as a result of the complicated messages of his art, bosch has often been described as a worshiper of satan, as well as a devout catholic, a psychotic madman, a na ve humorist, and a religious fanatic. even though little is known about his life, it is presumed that the popular, moralizing literature and other beliefs of his time influenced 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 si

ften made of human or other animal tallow and fat. in recent centuries such candles appeared in black masses, usually black candles. black candles are also used by religious satanists. thus in the satanic bible, for instance, c 37 cornish witch cait sidhe invoking the goat spirit (puck/pan, 1975 38 cathars anton lavey lists candles among the devices used in a satanic ritual. inverting traditional symbolism, lavey stipulates that all of one s ritual candles should be black except for one white candle, which is to be reserved for cursing rituals. no other light source is to be used during the ceremony: the candles used in satanic ritual represent the light of lucifer the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. black candles are used for po

oring nonsense and excessive profanity. dragons often depicted as a mixture of several creatures, the dragon is a fantastic beast that appears in mythology and folklore worldwide. although in oriental mythologies the dragon is seen as a beneficent animal and is often a symbol or a portent of prosperity, in most european mythologies it is viewed as a demonic beast hostile to humanity. in christian symbolism, for instance, the dragon represents the chief of the fallen angels, the devil. one of the inspirations for the christian devil via hebrew scriptures (the old testament) is derived from the babylonian female dragon monster, tiamat. in early christian thought, the dragon represents the devil or the devil s servant, and has the allegorical role of representing the antichrist, or more gener

conflict.he who did not know how to run flew like a bird. the weak defeated the strong. the cripple outstripped the swift (dalley 1989, 303. it is a world turned upside down, in which even sunlight has turned to shadow. after the task of destruction is complete, the cosmos is reborn as a fresh creation. the various inversions (only a few of which are cited here) in the story exemplify the renewal symbolism of reversal that one finds worldwide in the myths and rituals of many traditional societies. the logic of such myth/rituals is that the old must be destroyed before the new can grow, and if the old is not periodically obliterated, then the cosmos will decay and run down. for further reading: black, jeremy, and anthony green. gods, demons and symbols of ancient mesopotamia: an illustrated

LIBER O

he use of the tables will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv note 1, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8) yellow, purple, grey and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel

LIBER 777

true (we may agree with balzac, the absolute recedes; we never grasp it; but in the travelling there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kabbala denudata of knorr von rosenroth (a work incomplete and, in some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, t

hat of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary [lat. approx. perhaps it will be pleasant to remember these things one day] all symbolism is perhaps ultimately so; there is no necessary relation in thought between the idea of a mother, the sound of the child s cry ma, and the combination of lines ma. this, too, is the extreme case, since ma is the sound naturally just produced by opening the lips and breathing. hindus would make a great fuss over this true connection; but it is very nearly the only one. all these beautiful

bly a modification of aeshma deva, an evil spirit from persian mythology. line 8. belial. said to be the chief of the evil spirits in some late jewish apocalyptic literature (e.g. the testament of the 12 patriarchs, but in the old testament the name was a mere term of abuse meaning masterless or worthless. line 9. lilith. she gets everywhere. line 10. naamah. the sister of tubal-cain (see masonic symbolism; but in the zohar she gets turned into another version of lilith. col. cix. rather than use planetary symbols to distinguish the kings and dukes as in the printed edition, i have split this column. for daath add king bela son of beor (rwub b ulb) and dukes timnah (uamt, alvah (hwlu) and jetheth (tty. col. cx. line 1. ruach elohim chayyim, the spirit of the living gods. the first edition

LIBER LVII

int of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypa

t.s] 48 liber lviii on high, whose key is the tarot: and we possess the tarot. the proper number of the name of the messenger of the most exalted one.69 [the account of aivas follows in its proper place..ed.]70 85. good, since 85= 5 17. 86. elohim, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4= 14= 8+ 6= 86. 91. merely venerable. 111. priceless, because of its 37 3 symbolism, its explanation of aleph, which we seek, and its comment that the unity may be found in .thick darkness. and in .sudden death. this is the most clear and definite help we have yet had, showing samadhi and the destruction of the ego as gates of our final victory. 120. see part i. and references. 124. do, eden. the narrow gate or path between death and the devil.71 156. olabab. this most

of eden. a burnt child dreads the fire .the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalini, the female magical soul. note 7 as the meetingplace of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, q.v. 888. the grand scale of 8. in greek numeration therefore the redeemer, connecting with 6 because of its 6 letters. this links greek and hebrew symbolism; but remember that the mystic iesous and yeheshua have no more to do with the legendary jesus of the synoptics and methodists than the mystic ihvh has to do with the false god who commanded the murder of innocent children. the 13 o

LIBER LXVII THE SWORD OF SONG

to think that death is necessarily an evil. i have not come to found a hundred years club, and to include mosquitoes in the membership. in this case to have kept perdu. r abu alive was to have played into the hands of his enemies. my first precept is merely a general rule.3 in 1 the buddha had such long ears that he could cover the whole of his face with them. ears are referred to spirit in hindu symbolism, so that the legend means he could conceal the lower elements and dwell in this alone. 2 here is the little rift within the lute which alienated crowley from active work on buddhist lines; the orthodox failing to see his attitude. 3 a more likely idea that the brilliantly logical nonsense of .pansil. supra. the three characteristics 77 the bulk of cases one should certainly abstain from

s assertions. examples of such succinctness and clarity may be found in the four noble truths; the three characteristics; the ten fetters; and there is clearly a definite theory in the idea of karma. such ideas are basic, and are as a thread on which 1 see huxley.s classical example of the horse, zebra and centaur. 2 similarly, where buddhist parables are of a mystical nature, where a complicated symbolism of numbers (for example) is intended to shadow a truth, we must discard them. my experience of mysticism is somewhat large; its final dictum is that the parable x may be equated to a, b, c, d. z by six-and-twenty different persons, or by one person in six-andtwenty different moods. even had we a strong traditional explanation i should maintain my position. the weapons of the higher criti

LIBER LXXVIII

ous, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 of e to 20 of f. b of e king of gnomes. a description of the cards of the taro 21 xviii the queen of the thrones of earth queen of pentacles a woman of beautiful face with dark hair; seated upon a throne, beneath which is dark sandy earth. one side of her face is light, the other dark; and her symbolism is best represented in profile. her attire is similar to that of the queen of wands: but she bears a winged goat fs head as a crest. a goat is by her side. in one hand she bears a sceptre surmounted by a cube, and in the other an orb of gold. she is impetuous, kind; timid, rather charming; great-hearted; intelligent, melancholy; truthful, yet of many moods. if ill dignified she is undeci

LIBER MMCMXI NOTE ON GENESIS

5.08.2olliber mmcmxi a note on genesis from the paper written by the v.h. fra. i.a. 5 =68 (allan bennett) a a publication in class c issued by order: d.d.s. 7 =48 pramonstrator o.s.v. 6 =58 imperator n.s.f. 5 =68 cancellarius 1 prefatory note the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book 777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal.whether to enjoy his earned reward, or to perform the work of the brotherhood in other lands or planets matters nothing he

etter c= 300, we get the name of the godhead incarnate upon earth, hwchy. but 1+ 2+ 3= 6, which is the number of w, the third letter of the venerable name: microprosopus and the son of god. we are now, therefore, arrived at the great mystery of the tetractys, and to go further we must resort to the twin sister of the science of number.which, indeed, is but number made flesh: geometry, or absolute symbolism. even as it was spoken by the holy pythagoras .god geometrises. let us behold the work of his fingers! one father incomprehensible one son incomprehensible 1. 2. 3. a m c one mother incomprehensible. fig. i..the trinity unmanifest* for it is written (genesis 1: 27:\da arb jbqnw rkz wta arb \yhla \lxb wmlxb \dah-ta \yhla arb .and the elohim created mankind: in the likeness of the elohim c

LIBER O

ences. by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its [lat .the traveller in the kingdoms of the tree (scil. of life [lat .the arrow beyond the moon (the reference being to the path of samekh on the kircher tree] svb figvra vi. 3 lineal figures the octagon and octagram, the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphthartharath,4 its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its j

LIBER SAMEKH

publications of a a h in appendix i of magick in theory and practice, but the number was given there as gliber ccclxv vel cxx. h the latter numeration (120 ]ms, samekh gin full h) was applied by crowley during work on the ritual circa 1920, and had been previously referred to another class d ritual of a a, gliber cadavaris h (the zelator initiation, in the latter case for reasons of grosicrucian symbolism. h the number under which samekh actually appeared in mtp, 800, was also liber samekh& liber viii 46 assigned to an earlier work, the ship, a mystery play published in equinox i (10. in both instances the reference is probably to ctq, qetesh, a bow and the three paths from malkuth, from the centre of which samekh, the path of the arrow, ascends. 800 is also, or so we are assured by the i

nal copy, others of uncertain provenance (possibly summarised by yorke from samekh, indeed, a note to the corresponding line runs: gosorronophris= the perfected osiris. the hierophant in the g.d. neophyte ritual. but for those who accept qelhma variation, the formula is of horus. evergrowing child, not dying god. candidate is horus& the perfected horus is ra hoor khuit. h 14 see parsifal for this symbolism. 15 the greek spelling in the original enumerates to 915, 3 5 61. 16 there is no obvious reference to any gmagical race h in any of the oaths of a a grades up to and including adeptus minor as given in gliber collegii sancti, h unless one considers the a a itself to fit this billing (an early typescript of the a a neophyte ritual, gliber dclxxi vel oart, h is extant which refers to the o

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

dvanced. some scholars argue that sidu-hall angered the disir by failing to hold the disablot (sacrifice to the disir, but there is no evidence for that in the text. what the text does tell us unequivocally is that some time between the late twelfth and late fourteenth centuries a learned author saw little difference between fylgjur and disir and saw no difficulty depicting them in terms of color symbolism to represent the opposition between the old faith and the new. the destructive and benign nature of the two groups reminds us further of the good and bad fates doled out by valkyries. once again the distinction among these groups of collective female spirits breaks down. another connection with the conversion is the nickname of the poet thorbjorn disarskald (skald of the dis, who is one

LOGOMACHY OF ZOS

is doubtful. g( r "d i h w=h..q 5! 5! 9= y> e 6. e e. 5..1 of borrowed precepts or simulations, as living an inexperience. belief must be vital, livable, and as unquestioned as our blood-circulation or heart-throb. some things are far distant in time and space; we journey by relatability (whether fictional or non-fictional, either will serve. i- y 'w" dress, of masquerading, is true translatable symbolism: one fiction guising another. there are conventions of asking, giving, receiving and taking. how remiss we are. we often ask, give to, receive or take from the wrong people. we are dimensionally caged but nothing prevents our looking through the bars. imagination has fewer bars than reasoning. thought is like the ether, it conveys and permeates all things, giving all we initially know. a

ledge of eternity. a mystic is one who experiences more of himself than he can articulate. until we are increative we are only circumstantial causes of change. we form our mental conclusions via language and posit exact logic as considered evidence from insecure and ambiguous ideographs, further involved by legerdemain grammar and propositions become presumptuous. better by far are definitions by symbolism and analogy, for at least they show subjective relationships between particular states and objective facts. acts of judgment, however arrived at, are also involved in 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

or to pain must be overwhelming. when craftsmanship employs superlative technique then it becomes virtuosity, an artistry equaling any form of art. what is abstract art? something we do not visualize or conceive before reification; something we feel differently about rather than know; something that has to express and clothe itself by unusual means. perhaps by allegory, metaphor, or some form of symbolism. its processes are rapid. the meaning of the work we can but guess, yet we may be sure that its merits and truth are outlasting. there is little these days. few are sufficiently sincere to be worthy. the chaotic mind is essential: chang tzu said "the mind in repose becomes the speculum of all creation. certainly a good condition for revisualization of the known and perhaps for recalling

s. truisms and generalizations are concretions of discursive cognition, dangerous outside their own framework. hence the magician uses such means for expressive evocation, etc. normal language is concerned with conveying to others deceptions, hopes, fears, knowledge, desires, etc, to' 5 %d( 5. concern is to obtain from the subconsciousness answers to requests (another form of prayer) by primitive symbolism. it is believed that such intercommunication is possible only by cryptographic symbols: a transference of the intuitive to the tactual. man is a very mean measure of all he is liable to conceive, and of the forgotten residue of his experiences. all truths are dimensional (often of two) and always directional, but what we often discount or overlook is the elasticity and tolerance of forms

LUCIFERIAN SORCERY

darkness in whatever fashion you so desire. necromancy evocation and communion with the dead. sabbat- the meeting of witches in the dream plane, the secret arcana of leaving the body. there are two aspects of the sabbat, the empyrean/celestial (of air the luciferian sabbat) and the infernal sabbat (chthonic, demonic and earth based. these two elements of the dream conclave are connected with the symbolism of which the fraturnitias saturni focused upon as the higher and lower octave of saturn. shades shadows of the dead, spirits which commune with the living. the witches sabbat path works with shades from ancestral manes and evoked spirits. thanatos death and the spirit therein. thanatos is considered the death posture guide through which we meet the deep desire, thanatos is the gateway th

MACNULTY W KIRK KABBALAH AND FREEMASONRY

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 have participated in the very rituals which were used by king solomon to instruct the

he 18th century. if that be true, it was a very unusual club, indeed. unlike the other clubs of the period, very shortly after its initial organization in 1717 it grew explosively, not simply in england but also in scotland, ireland, france, the low countries and germany. in addition masonry acquired, somehow, royal patronage, a profoundly philosophical orientation, and a very elaborate system of symbolism. in arguing that masonry is simply "a club" 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

ined towards mysticism."25 certainly, preston was a man who marched to the beat of his own drum and worked to advance his own programs. we do know that in later editions of his lectures he cites kabbalah as one of the sources of masonic teaching. whether his mystical interests were a characteristic of his later years, or whether he had indulged them for a long time, presented them "clothed in the symbolism" of his lectures, and simply began to speak of them openly as he grew older and felt he had less to lose, is something we cannot know with certainty. from reading his lectures, i am inclined to think that he had been following mystical teachings for a considerable part of his life. what is quite certain is that much of freemasonry as we know it today finds its source in preston's work. t

by relating the various masonic symbols to the tree of life. however, before writing openly about masonic symbols it seems appropriate to say a little bit on the subject of one of the commonly held views about freemasonry. it is commonly held that masons are compulsively secretive about things masonic. in view of that widely held belief, it may seem strange that a mason should write about masonic symbolism in a publication for public consumption. in fact, there is very little about freemasonry that is secret.35 almost all of the masonic symbolism has been the subject of an extensive literature, most usually by masonic authors who are highly regarded within the order. the only "official secrets" are the means by which masons identify themselves to one another, and even these have been compr

people who do not, or cannot, understand it, they will convince you that you are mistaken; and you will lose the benefit of your interior work. here is the purpose of masonic secrecy: the real secrets of masonry are the secrets of your own being that you learn about yourself as you go through the processes i shall describe. masonic secrecy conceals very little. it is, itself, part of the masonic symbolism; it is a symbol to convey this age-old teaching. still, the secrets of one's own being are very private things, indeed. in preparing this part of the presentation i have had my masonic obligations, my obligations to my brethren and their sensibilities, and the idea of discretion much in mind. where appropriate, i have referenced the published emulation workings which are printed largely

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

hat many of the graphics had to be quite large because of the amount of detail, so i have thumbnailed every image in the book. in the book all of the illustration captions are in italics; i have reversed this in the etext for legibility--john bruno hare, june 11, 2004. title page preface table of contents introduction the ancient mysteries and secret societies which have influenced modern masonic symbolism the ancient mysteries and secret societies, part two the ancient mysteries and secret societies, part three atlantis and the gods of antiquity the life and teachings of thoth hermes trismegistus the initiation of the pyramid isis, the virgin of the world the sun, a universal deity the zodiac and its signs the bembine table of isis wonders of antiquity the life and philosophy of pythagora

ocieties, part two the ancient mysteries and secret societies, part three atlantis and the gods of antiquity the life and teachings of thoth hermes trismegistus the initiation of the pyramid isis, the virgin of the world the sun, a universal deity the zodiac and its signs the bembine table of isis wonders of antiquity the life and philosophy of pythagoras pythagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel

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 within the rituals, allegories

1921, and three years later the plans for the book took definite form. for the sake of clarity, all footnotes were eliminated, the various quotations and references to other authors being embodied in the text in their logical order. the bibliography is appended primarily to assist those interested in selecting for future study the most authoritative and important items dealing with philosophy and symbolism. to make readily accessible the abstruse information contained in the book, an elaborate topical cross index is included. i make no claim for either the infallibility or the originality of any statement herein contained. i have studied the fragmentary writings of the ancients sufficiently to realize that dogmatic utterances concerning their tenets are worse than foolhardy. traditionalism

wn. and so, in the words of john bunyan: i penned it down, until at last it came to be, for length and breadth, the bigness which you see. manly p. hall. los angeles, california may 28,1928 next: table of contents p. 7 table of contents dedication 3 preface 5 color plates 9 illustrations in the text 11 introduction 12 the ancient mysteries and secret societies which have influenced modern masonic symbolism ancient systems of education--celsus concerning the christians--knowledge necessary to right living--the druidic mysteries of britain and gaul--the rites of mithras--the mithraic and christian mysteries contrasted. 21 the ancient mysteries and secret societies, part ii the gnostic mysteries--simon magus and basilides--abraxas, the gnostic concept of deity--the mysteries of serapis--labyr

MASTERING WITCHCRAFT

us now are simple and unsophisticated in comparison with the starry wisdom of the lost lore of the watchers, fragments of which are daily in the process of being rediscovered through "legitimate" scientific research. in fact our present-day witch magic is decadent. a patchwork quilt of historical odds and ends, religious flotsam and jetsam, but containing in the midst of that welter of confusing symbolism enough of the old secrets to make the processes work if properly pursued. the methods nowadays may seem to some childish, hit and miss compared with the original starry wisdom, but modern witches believe that despite the accretions and maybe distortions of the past sixty centuries, there still remains at the centre of the cinder a spark of that mysterious dark angelic fire which first br

ind, repeating a jingle to concentrate your attention on the task in hand, such as "blessed be thou rod of power, rod of wisdom" and keeping in mind the mercurial images of speed and air and flight as you did in your square of mercury. when you have made the wand as smooth as you can, you may shape the end in a phallic manner (which is traditional, or leave it plain and unadorned, with the sexual symbolism implicit rather than explicit; the choice is yours. then, with the point of your athame, engrave the following runes upon the wand, working from right to left, and continuing to repeat your charm with each figure. when you have finished, ink or paint in the etched figures with your materials of art, always repeating the jingle either audibly or mentally. should you wish to mix in any dri

others see it as being a type of the crux ansata, or egyptian ankh, symbolizing divine life. in this particular instance, however, the symbol connotes a different history altogether, being derived from the same source as that old pirate device familiar to all readers of treasure island, the skull and crossbones. this emblem makes its appearance in more serious context in both templar and masonic symbolism, alongside that of the witch tradition. it is the sign of osiris. its proper import is that of death (sometimes accompanied by resurrection, and most necromantic processes make use of it. it is also used in laying curses on people, as you will find out in chapter 6, which deals with magical warfare and such matters. having traced the symbol above the photograph, carrying the wand in your

n. the puppet spell given later in the chapter provides at excellent example of total completion of the circuit, using both object link and power object. the chalice is dedicated to certain of the subtler powers of the unseen, which are considered feminine in relation to the more violent nature of those invoked in works of, say, wrath and chastisement; the chalice powers are invoked by means of a symbolism somewhat similar to that of the classical divinities of love, such as venus and amor. indeed the chalice is obviously sexual in its implication of receptive passivity, as opposed to the more thrusting aggressiveness of wand and the athame. it would be truer to say that the witch symbolism of the chalice was rather more akin to that surrounding the elven-folk, the fays, and enchantresses

posed to the more thrusting aggressiveness of wand and the athame. it would be truer to say that the witch symbolism of the chalice was rather more akin to that surrounding the elven-folk, the fays, and enchantresses of medieval legend, vivian, brisen, nimue, lady of the lake, morgan le fay, and of course melusine. the may queens and corn maidens of european folklore are all partakers of the same symbolism along with greek persephone and euridice, retracing their steps to the underworld during the cold winter months when the sun has grown dark and the days short; the lord of the dead holds rule over the land for the first three months of the witches' year beginning on the first day of november, the feast of all hallows. the lady of delight is known by many names among witches, some of them

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

f hod are the beni elohim or sons of the gods. their empire is that of order; they correspond to the inner sense. they have for adversaries the samael or jugglers, whose chief is adramelech. the ninth number is nine. the ninth sephira is yesod, or the fundamental principle. the spirits of yesod are the cherubim or angels, those powers which fecundate the earth, and which are represented in hebrew symbolism under the form of bulls. their empire is that of fecundity. they correspond to true ideas. they have for adversaries the gamaliel or obscene, whose queen is lilith, the demon of debaucheries. the tenth number is ten. the tenth sephira is malkuth, or the kingdom of forms. the spirits of malkuth are the ischim, or the virile ones; they are the souls of the saints whose chief is moses (let

MEANING OF MASONRY

e of explanation referred to these papers have been compiled. the first two of them have often been read as lectures at lodge meetings. many requests that they should be printed and made more widely available led to my expanding their subject-matter into greater detail than could be used for occasional lectures, and accordingly they are here amplified by a paper containing fuller notes upon craft symbolism. to complete the consideration of the craft the system it was necessary also to add a chapter upon that which forms the crown and culmination of the order craft degrees and without which they would be imperfect--the order of the royal arch. lastly a chapter has been added upon the important subject which forms the background of the rest--the relationship of modern masonry to the ancient

ur deeper needs, as sooner or later they will, we are compelled to turn back upon ourselves, to seek a nd knock at the door of a world within; and it is upon this inner world, and the path to and through it, that masonry promises light, charts the way, and indicates the qualifications and conditions of progress. this is the sole aim and intention of masonry. behind its more elementary and obvious symbolism, behind its counsels to virtue and conventional morality, behind the platitudes and sententious phraseology (which nowadays might well be subjected to competent and intelligent revision) with which, after the fashion of their day, the eighteenth-century compilers of its ceremonies clothed its teaching, there exists the framework of a scheme of initiation into that higher path of life whe

ve descendant, as will appear later in these pages. the future development and the value of the order as a moral force in society depend, therefore, upon the view its members take of their system. if they do not spiritualize it they will but increasingly materialize it. if they fail to interpret its veiled purport, to enter into the understanding of its underlying philosophy, and to translate its symbolism into what is signified thereby, they will be mistaking shadow for substance, a husk for the kernel, and secularizing what was designed as a means of spiritual instruction and grace. it is from lack of instruction rather than of desire to learn the meaning of masonry that the craft suffers to-day. but, as one finds everywhere, that desire exists; and so, for what they may be worth, these

s, and made available for high purposes and giving godly witness in a dark and troubled world; upon these preliminary efforts let there now be invoked this crowning and completing blessing- that the spirit of wisdom and understanding may descend upon the work of our hands in abundant measure, prospering it still farther, and filling and transfiguring our whole masonic house. chapter i. the deeper symbolism of freemasonry a candidate proposing to enter freemasonry has seldom formed any definite idea of the nature of what he is engaging in. even after his admission he usually remains quite at a loss to explain satisfactorily what masonry is and for what purpose his order exists. he finds, indeed, that it is" a system of morality veiled in allegory and illustrated by symbols" but that explana

. lastly, from them too also issued, in the seventeenth century, modern speculative freemasonry. to trace the genesis of the movement, which came into activity some 250 years ago (our rituals and ceremonies having been compiled round about the year 1700, is beyond the purpose of my present remarks. it may merely be stated that the movement itself incorporated the slender ritual and the elementary symbolism that, for centuries previously, had been employed in connection with the medieval building guilds, but it gave to them a far fuller meaning and a far wider scope. it has always been the custom for trade guilds, and even for modern friendly societies, to spiritualize their trades, and to make the tools of their trade point some simple moral. no trade, perhaps, lends itself more readily to

MICHAEL FORD A RITE OF THE WEREWOLF

erers who develop a left hand path initiatory guild based on (among others) persian sorcery and so-called black magick centered around the dragons ahriman and tiamat, who is of sumerian origin. the botd which is headed by a triad of witches called coven maleficia of the order of phosphorus have worked in vampyric areas of dreaming sorcery for some years. in the botd the initiate works through the symbolism of the transformation of the vampyre to the werewolf to the dragon in a dreaming centered development of what could be called luciferian witchcraft. the ritual contained here is but one example of some of the initiatory focus of this so-called sethianic 8 school. 6 the warlock s book by peter haining, 1970 7 16 lines which signify transformation in the wilderness to the shape of the wolf

which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and 9 luciferian is also relevant to the egyptian god set, sethanic= of set. 10 see iblis, the black light by peter lamborn wilson. the flame of isolate consciou

at was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a 12 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 13 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 14 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 15 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the present

(lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 14 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 15 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the present author. 9 necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. there was a group of so-called witches which were known as the aniza bedouin clan. they were derived in leadership from a man known as abu el- atahiyya (748-c. 828, who was originally a potter but became a strong and

MICHAEL FORD WITCHMOON

u, nachzehrer and so on. such creatures in norse mythology were called "haugbui" which translates to "barrow, being mound dweller. germany holds a large amount of folklore relating to vampirism and lycanthropy, austria has the demonic perchten, the british isles the female vampires glaistigs. much has grown from such legends and myths, some of which is truth and some of which is something beyond. symbolism is of great significance in magick because the individual seeks to enter, take hold and mold the clay of life around him/her. germany gives us the vampire races of nachzehrer, nachttoter, alp, neuntoter and nosferatu. 9 9 nachzehrer is a vampire which is found in the northern part of germany and the kashubes, which include bavaria and other surrounding areas. the nachzehrer is born in th

rm of the cat, raven or wolf and hunt for astral congress. all predatory instincts may be exercised and sharpened. there is no need for the vampiric sorcerer to stay away from the sun or sleep in a coffin, they do not have to wear black or paint their own face white. it is based on the individual's will and desire not on show and gimmicks. all of the trappings and imagery of vampirism is based on symbolism and transformation, for within the darkside one may become that black shadow depending on their own desire. deprogramming and will training such is necessary for evolution and progression, as well as preparing for the vampiric transformation. in the alchemical change, from basic programmed thought patterns to a new type of awakened individual, the process of deprogramming and training of

wizardry and power! undertake the oath not for any group but for yourself alone. if you decide to join a significant group for further ceremonial training then you will already be ahead in technique by the development of character. the sigil of the witch moon the calling point of hecate 44 44 (the sigil of the witch moon is a communication point of hecate and black isis (4) initiation purpose and symbolism the dedication towards the magickal path is a far from simple task. static symbolism and the concocted trappings of magick are often no more than dogmatic sickness which can lead to stagnant development. it is therefore suggested that the sorcerer is one able to change their self and immediate surroundings as they see fit. beliefs change with will and desire, to suit the development of t

h one begins building something strong and honorable. the essence of the initiation is to dedicate the sorcerer to the life long path of magick, wherein a great and beautiful flower awaits those of awakened and enlightened paths, the making of a god or goddess. the self is god and goddess, since you ultimately answer to yourself. make your self happy before attempting to do so with others. sabbat symbolism refers to the serpent that sheds his skin, enabling the rise to the stars of midnight and dawn, and entry to haunting mist and subterranean cavern. i stress the issue of sorcery being extremely personal to the individual who practices it. one who approaches magick as impersonal will obviously be a failure since successful sorcery demands a strong and focused conviction and frame of mind

mysteries of the goat and the serpent i come to thee. i walk now the luciferian path, reborn under the luciferic shadows and promethean light! shaitan asmodeus belial lilith hecate eko, eko" the witch would now make a cut and draw blood, letting it drop into the soil. this would be followed by the vision of a brilliant white light which is followed by the ascent of the morning star, lucifer. this symbolism is based on the essence of lucifer in the pre- christian gnostic status of bringer of light. the gnostic method of overcoming the self, becoming all and none. the initiate should then disrobe and begin traveling through the forest, running, jumping until complete exhaustion overtakes their very being. this would be a very close and early representation of what is the death posture, which

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ommand great magical abilities. that this was changed in historical times is due to thesupremacy of the evil masters again taking control of civic and cultural events. the hybridprogeny of the original fully alien masters could also eventually reproduce both sexually andgenetically. many dynasties and their tyrannical royal lines and leaders owe their exist-ence to this, as a close study of their symbolism, deeds, and history reveals. this is the originof the royal or holy bloodlines, like the merovingians, hapsburgs, hanoverians, and guel-phs (windsors. the ubiquitous walking on the long red carpet or standing on the red-square and cutting thered-tape are maintained as cryptic references to this bloodline. the serpents had great physical strength and stature and could live for many hun-dr

y structure was instigated. virtually all the royal society founding members were freemasons. one could reasonablyargue that the royal society itself, at least in its inception, was a masonic institution.(michael baigent, holy blood and holy grail)it was only much later to stifle curiosity and prevent class war that the universities werefinally opened to the masses. the study of the architecture, symbolism, and geomantic posi-tioning of the worlds great seats of learning, such as the smithsonian, comprises an entiresubject in itself. one of the personalities that was set to work on the magnum opus of the atlanteannecromancers was francis bacon, whom some consider the father of modern science.in fact, the new scientific paradigms that came out of this period, the laws that werediscovered ab

litches in the modules, satellites, and spacetelescopes that our satanic demigods put into orbit. the moons orbit was preciselysynchronized to move with the earth. being exactly the same size as the sun seenfrom earth, and we always only perceive one side of the moon. the moon is muchlarger than the satellites of other planets and is conjectured to be a recent addition toour sky. a study of lunar symbolism and numerology is also extremely instructive. in ritual magicand ceremonial geomancy, we also find the protecting circle in which the magician stands. itmust soon be realized that these seemingly quaint images and motifs have a deep interstellarimplication. this is why we see so many planetary and sabean symbols in occult books, andwhy occult symbols turn up on the institutes of governme

anomalies. this release of collective telekineticpsychic force is really like an emission of power from a giant organic battery or com-puter. the serpent masters are expert in creating theaters for just these kinds ofevents. they are the gladiatorial arenas of the modern age (see also quatermass- theconclusion, five million years to earth, and lifeforce).the crop circles do indeed feature sacred symbolism, but that does not of itself meanthat they are formed by sacred persons or entities. the circle is sacred but is used indoodles in the crops120atlantis, alien visitation, and genetic manipulation any number of common and banal ways. moreover, sacred symbolism has been con-sistently used by the creators of cities, the builders of universities, and in cathedralsand churches for centuries

sed by the creators of cities, the builders of universities, and in cathedralsand churches for centuries, yet these are some of the most adroitly exploitative edi-fices of the alien bloodkin. unfortunately, just because a symbol is known to havemagical properties does not mean that only one side can use it. it is also somewhatsimplistic and irrational to expect the aliens to use patently negative symbolism thatwould openly betray their presence and agenda.let it be known once and for all that when real spiritual forces are operating in thehuman domain, there is never any question of mystery or befuddlement. there is onlydirect, austere confrontation, administered understanding and truth no doubts, nospeculations, no theories. divine powers are not in the habit of condoning or instigat-ing

MICHAEL W FORD THE VAMPIRE GATE

agickian is indeed luciferian, there is no difference in the ideological foundations. lucifer in the grimoire tradition of the middle ages is considered a spirit of the air, as his element is air just as his bride lilith, additionally he is the bringer of light as his direction is the east. lucifer as a vampyric spirit 9 is ahriman the prince of darkness. his wisdom is infernal and is hidden. all symbolism of vampyrism or vampirism as it is spelled is reflective of the spirit and astral plane. the name lucifuge means fly the light and reflects the nocturnal nature of many luciferian spirits. just as lucifer was the brightest of angels, upon his initiation and fall he was encircled in darkness. thus he has the highest articulation and knowledge, the deviation and perverseness of the darkest

17th century maps algol was labeled, the specter s head. algol upon some research has 77 indicated that possibility three stars which are an eclipsing binary, which may explain some of the rapid color change. some writers have connected algol with the egyptian khu, or spirit. the khu is considered a shadow spirit which feeds on other shades of the dead. in reference to the writings and initiatory symbolism of michael w. ford, algol is the sigillized in one form as a chaos star with an averse pentagram in the center. the pentagram refers to the eye of set, timeless and divine, godlike and independent. the chaos star is destruction, change and power all of which emerges from the eye of shaitan, or set. it is this chaos which then brings order. algol is the mirror of the sorcerer, one who may

s of the vampire in ancient egypt, the tuat- abode of the serpents of the evil eye, liber aapep, vampirism and the red and black serpent, vampirism as technique, the nine angles, the hell gates of duzhahu, invocation of astwihad& druj nasu- the black sun rite of vampirism, nature is more atrocious- sex magick andthe birth of a lunar intelligence, the nine angles and satanic magick- a study of the symbolism of the ona, alphabet of desire, a ritual of qlippothic descent and luciferian ascent, shades of algol, the sabbats, chi as the elixir of immortality and much more. introduction by peter j. carroll, author of liber null/psychonaut and liber kaos writes if you choose to embrace and live the cthonic murk and stygian darkness of the following chapters you will certainly get some return on yo

MICHAEL WYNN THE SOUL TRAVELERS

y unheard of for an egyptian god to be depicted without a serpent. even the pharaohs (kings) of egypt wore a ureaus on their headpiece. the ureaus was a serpent which symbolized the immortals. gods of greek mythology are likewise associated, and often depicted, with snakes. meanwhile, here in the new world, the mythologies of the mayans, aztecs, incas, and native americans is replete with serpent symbolism. hinduism, the prevailing religion of india, is yet another religion whose gods are consistently associated with snakes. in china, and the whole of the orient, the immortal gods are connected to, or described as, dragons and serpents. in islam, the serpent is associated with satan, and demons. in voodoo the gods are again associated with serpents. reptile gods are seen as far east as the

sons. yet, sadly, this is the chewed meat most reach for when studying the occult. books about magic, on the other hand, spoke of the same things but in more literal terms. unlike freemasonic authors, and other occult philosophers, who give grandiose titles to even the most elementary principles of magic (and even more pompous titles to themselves, the magician has dispensed with their misleading symbolism. what s more is that the new age movement was founded upon the misleading teachings of these occult authors. since the symbols and veiled comments of these occult philosophers are always based on magic, little true wisdom is to be gleaned from the texts of these authors without knowledge of basic magical principles. similar to how a dog views the english language as a series of meaningfu

said to be the true father of the arch-angels michael, gabriel, uriel, raphael, and satanael (satan. although in some accounts, satan is his brother. these sons of god are commonly equated with the children of jehovah; zeus is also said to have plenty offspring. modern-day satanists often remark that satan successfully stole yahweh s creative power, and this belief has fueled much use of phallic symbolism. the planet is dotted with obelisks, like the washington monument, which are merely phallic symbols which represent the creative principle that satan now possesses. it is the fire prometheus stole from the gods. the act of stealing jehovah s creative principle, however, also resulted in the discontinuance of the births of new angels; now a race whose numbers are forever in decline. it is

tate, i have prevailed against the kingdom of the father, and befouled his beard; and i have prevailed against the kingdom of the son, and torn off his phallus; but against the kingdom of the holy ghost shall i strive and not prevail. as stated earlier, satanists make numerous references to a devilish force stealing the creative power of the most high god, and this has given birth to much phallic symbolism. subservient to hades are many lesser demons, some of which are merely empty shells with little intellect. for the novelist h.p. lovecraft, hades went by the name azag-thoth, the mad blind god. azag-thoth is presented as the leader of the demons and resides at the center of the universe in a dark underworld called the igigi. azag-thoth is described as the embodiment of chaos, extremely p

ectly content with being a mouth-piece for other peoples messages. but i also--michael wynn's "the soul travelers" 87 saw much flaw in conspiracy land which came in the form of disinformation, misinformation, and everyday hair-splitting. i was also slowly growing aware of a repeating theme in mythologies and movies. over a period of 2 years, i would make 6 or so documentaries regarding illuminati symbolism and mythology in hollywood movies. but there was indeed something lacking from the conclusions of most occult researchers, and even the conclusions made in my own documentaries and research. why does the illuminati use occult symbols? where do they stand to gain by practicing the occult? and if the occult is nothing but magic, why do these researchers never explain the details of sorcery

MORALS AND DOGMA

o the order of the universe, as then understood. the temple contained many emblems of the seasons-the sun, the moon, the planets, the constellations ursa major and minor, the zodiac, the elements, and the other parts of the world. it is the master of this lodge, of the universe, hermes, of whom khurum is the representative, that is one of the lights of the lodge. for further instruction as to the symbolism of the heavenly bodies, and of the sacred numbers, and of the temple and its details, you must wait patiently until you advance in masonry, in the mean time exercising your intellect in studying them for yourself. to study and seek to interpret correctly the symbols of the universe, is the work of the sage and philosopher. it is to decipher the writing of god, and penetrate into his thou

dingly a ladder, sometimes with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his dream, set up on the earth, and the top of it reaching to heaven, with the angels of god ascending and descending on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven lamps of the golden candelabrum in the temple. that these represented

, reptiles. the onion was sacred to the egyptians, because its different layers were a symbol of the concentric heavenly spheres. of course the popular religion could not satisfy the deeper longings and thoughts, the loftier aspirations of the spirit, or the logic of reason. the first, therefore, was taught to the initiated in the mysteries. there, also, it was taught by symbols. the vagueness of symbolism, capable of many interpretations, reached what the palpable and conventional creed could not. its indefiniteness acknowledged the abstruseness of the subject: it treated that mysterious subject mystically: it endeavored to illustrate what it could not explain; to excite an appropriate _feeling, if it could not develop an adequate _idea; and to make the image a mere subordinate conveyance

ibes, and the apostles; of the oxen under the brazen sea, of the stones on the breast-plate of the high priest. iii. the master. to understand literally the symbols and allegories of oriental books as to ante-historical matters, is willfully to close our eyes against the light. to translate the symbols into the trivial and commonplace, is the blundering of mediocrity _all_ religious expression is symbolism; since we can _describe_ only what we _see, and the true objects of religion are the seen. the earliest instruments of education were symbols; and they and all other religious forms differed and still differ according to external circumstances and imagery, and according to differences of knowledge and mental cultivation. all language is symbolic, so far as it is applied to mental and spi

ion, but less effective and impressive than the painted or sculptured forms which he endeavored to explain. out of these explanations grew by degrees a variety of narrations, whose true object and meaning were gradually forgotten, or lost in contradictions and incongruities. and when these were abandoned, and philosophy resorted to definitions and formulas, its language was but a more complicated symbolism, attempting in the dark to grapple with and picture ideas impossible to be expressed. for as with the visible symbol, so with the word: to utter it to you does not inform you of the _exact_ meaning which it has to _me; and thus religion and philosophy became to a great extent disputes as to the meaning of words. the most abstract expression for deity, which language can supply, is but a

MOTTA MARCELO THE COMMENTARIES OF AL

nd the bull (see liber 418, protected on either side by the letter of air, and followed by the letter of fire twice over. he declares himself, in this verse 7, the "minister of hoor-paar kraat" hoor-paar-kraat, or harpocrates, the "babe in the egg of blue, is not merely the god of silence in the conventional sense. he represents the higher self, the holy guardian angel. the connection is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see chapter two, verse 8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now, as one, or aleph, he represents the male principle, the first cause, and

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 stupefy, their minds, whose error else might thwart and misdirect the growth of their subconscious system of soul-symbolism "when, where and with whom ye will" the phrase "with whom" has been practically covered by the comment on "as ye will" one need no more than distinguish that the earlier phrase permits all manner of acts, the latter all possible partners. there would have been no furies for oedipus, no disaster for othello, romeo, pericles of tyre, laon and cythna, if it were only agreed to let sleeping

an utterly false metaphysics and cosmogony; but others are based on truth. we end those, and mend these. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokhmah by binah, and crown of microprosopus; yet he is not one of the sephiroth, and his place is in the abyss. by this symbolism we draw attention to the fact that knowledge is by nature impossible; for it implies duality, and is therefore relative. any proposition of knowledge may be written 'arb 'a has the relation r to b. now if a and b are identical, the proposition conveys no knowledge at all. if a is not identical with b, arb implies 'a is identical with bc; this assumes that not less than three distinct ide

ot of me; for there is a further secret. readers should consult al i, 45-48 and the commentaries thereof for "perfect, being not; also, the analysis of the word lashtal in liber v; also, lxv, ii, 26. for "nine by the fools" they should consult atu ix and atu xi (atu xi because teth has the value 9 in the qabalah "by the fools" has, of course, a double meaning. jesod is the ninth sephirah, and its symbolism and the ordeals of the zelator should be considered. for "eight and one in eight with the just" they should study the meaning of atu vii, because cheth is 8 by the qabalah; of aleph, because aleph is 1 by the qabalah; of atu i and of atu viii. serious students should never forget that those symbols all run into each other, and that particularly in the case of "eight, and one in eight" it

he may mistake the "dog syndrome" of cakkram malfunction for the "god syndrome" of higher cakkram awakening. he will identify himself with the egoic complex of the "black brethren "because" is the reflex, on a much lower plane, of the consciousness of hadit (hadit is, of course, perceived only by the awakened ajna. the winged globe of the egyptians displays the "two petals of the lotus" of hindu symbolism) being a simulacrum, it is very dangerous. it includes all the egregora of "god" that have been formed through the centuries. all "visions of god" of all religions belong to "because (the lower dhyanas are all below the abyss. they are mental phenomena their only connection with the element of spirit is the kundalini that energizes them. and kundalini should not be wasted in the mind. it

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ii preface the order for how can anyone claim to discuss this subject without touching upon this question? have largely contributed insights only to the various fragmentary aspects their individual studies may have addressed. far too often these studies have consisted of only an isolated, contemporary, and literal reading of documents with which most students of this subject are already familiar. symbolism, which is the capital rule of freemasonry, has often been either systematically overlooked or cursorily addressed on the broader historical plane. some scholars have even believed freemasonry's symbolism and history to be two separate domains, while others, conversely, have confused symbolism and history, boiling down both to a single reduction and seeking to deduce the meaning of one fr

ht conjecture that certain architectural forms had been transmitted from east to west through the intermediary of monks.5 we should also note that the goth builders utilized triangles, interlacing, strapwork, and snakes as their primary decorative motifs. here again ancient eastern influences can be seen at work, an observation that is especially interesting when applied to the history of masonic symbolism. 24 the origins of freemasonry from ancient times to the middle ages the question arises as to what legal form builders associations assumed in the visigoth and burgundian kingdoms. in the absence of texts we are forced to envision the most plausible hypothesis. we can theorize that these associations were nothing more or less than roman collegia adapted to new circumstances. put forth b

tic school at the bec abbey in normandy, which became the seat of a renaissance in the sciences and the arts. an era of excitement in the minds of people began at this time, which far from being hostile to the arts, only gave added impetus to them, especially to architecture. the reading of aristotle's metaphysics, also brought back from spain by gerbert, initiated christians into the pythagorean symbolism of numbers. thus the symbolism of numbers and dimensions in churches dates from this time. the benedictine order to which romanesque art owes the greatest debt is definitely that of cluny. during the twelfth century the abbey of cluny was the center and regulator of civilization. solely from an architectural standpoint, the cluny monks carried their art as far as the east. the churches t

olfrid (an anglo-saxon who 50 the origins of freemasonry from ancient times to the middle ages also followed the roman rite) to send him architects to build a church in the style of the romans. culdeen influence is much more noteworthy in ornamental art, mainly in sculpture, many examples of which have survived into the present. this art greatly contributed to the transmission of ancestral celtic symbolism to romanesque art, where its presence is quite visible. romanesque art brings us up to the eleventh century. but with respect to earlier centuries, there is little remaining architecture by which we can judge the culdeen influence. nevertheless, it must be acknowledged that the culdees had acquired some renown in this field, as demonstrated by the expressions used to characterize their w

tions and practices, evolved rapidly before entering byzantium and from there the arab world, notably in the fatimid and ismailian sects. it was among the arabs in the thirteenth century that arnaud 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

ONYX TABLET OF SET

ve universe of dynamism, a quality of the core self. setian cosmology is keyed to certain numbers, thanks to a certain michael aquino's iv work in the church of satan following the writings of iambilicus. the number of stasis is six (see "the ceremony of the nine angles" in the satanic rituals and waterfield, robin, trans. the theology of arithmetic: on the mystical, mathematical and cosmological symbolism of the first ten numbers. grand rapids, mi: phanes press, 1988) therefore a setian magician can use a six part formula of action to kill anything, even stasis (inside of outside of the temple. here is such a formula of simple real world action, which if followed in exactly this order will remove the effect of dead wood (although kicking them out is sadly much harder. they may remain, but

t the end of the xix-xx [setian] dynasties ca. 1085 bce, we are looking at an institution which existed at least two thousand and possibly as many as four thousand years (2) set was the god who was "different" from all of the others. too often this is simplified into his being the "evil" slayer of osiris, hence the personification of "evil; yet any but the most cursory study of egyptian religious symbolism is sufficient to dispel this caricature. he was rather the "god not of the gods: a neter "against the neteru: the entity who symbolized that which is not of nature. this is a very curious role for a god in egyptian cosmology. as discussed in the ruby tablet (ot.ii.a.1.a "the egyptians perceived the universe as actively controlled by conscious, natural principles (neteru. to the egyptians

PHOSPHORUS

the next gate of learning. some initiates who are natural at this gnosis will pass through quickly, while some will require a more detailed and refined purpose in this grade. the circles of initiation as grades are a magickal transformation of self. they are dynamic as they are essentially the individual becoming as lucifer and lilith the adversary. some will find the plethora and multi-cultural symbolism something they resonate with, from ancient egyptian, hebrew, persian, european and english focuses of symbolism from set as the luciferian initiator, hecate, ahriman or lilith. the path is long; the road thorn covered yet the emerald grail filled with the elixir of gold and silver. initiates are able to join the black order of the dragon after they have become unto the grade i the blacke

2. an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the ritual of algol 16 (veneficium rite) phosphorus opening of the eye rite the veneficus and initiate shall have the algol sigil above their altar; they shall be robed in black representing wisdom. the algol sigil is a mirror of the self and the possibilities of becoming. the complete symbolism of algol is revealed to initiates of the black order of the dragon. face the algol sigil- i behold the circle of timeless existence, guarded by leviathan i call to the four quarters to witness my rite of darkness and flame, and the light which illuminates within. before me, the algol star of the adversary, the corpses piled and devoured by flame that which arises from death reborn, al gh

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

en one of them seeks affiliation with one of our lodges, it is granted as if he had been initiated in a lodge of the french rite. french rite, scottish rite, rite of memphis, rite of mizraim, what do these words signify? in the dogmatic point of view, in the scientific point of view, nothing, absolutely nothing.they represent differences altogether insignificant, in the words, in the signs of the symbolism, and the special fashions of counting the degrees of the masonic hierarchy beyond the first three, which are everywhere the same, and everywhere fundamental. e e e e e e e e e we do not ask that anything which any one has shall be taken from him. let those who have acquired the right of classing themselves at any degree whatever of the masonic scale, retain their privilege. let us in eve

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

of the building is missing from the blueprint. nonetheless, a blueprint is not a building. it is just an impression of the architect s imagination (a further example of an impression which includes the entire light, but in a way of greater concealment, is the analogy of a person who gestures a sign with his fingers, like the v for victory. this gesture is very meaningful to all who understand its symbolism, especially during times of adversity, but by itself it is nothing more than two fingers held up in the form of a v. it has no real co-relation to the concept being conveyed. nonetheless, when this gesture was popularized by sir winston churchill during the second world war, it became a source of great hope and encouragement to millions of people throughout the world. this is similar to

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

she is interested in inquiries regarding golden dawn work and therapy. please address letters to her care of llewellyn publications. hal sundt, born august 14, 1950, b.a. in history presently working on master's thesis regarding the gnostic influence on jacob boehme and the rosicricians. has been studying/working with golden dawn groups for 12 years. sam webster, 25, b.a. in english. a student of symbolism and consciousness. he is a practitioner of thelemic magick and affiliated with several branches of the o.t.o. and other thelemic groups. during 1983-84 he traveled to study with magickal practitioners scattered around the country. presently he is involved in generating grimoires for egyptian and thelemic magicks. as a poet and storyteller, he attends festivals and gatherings to share his

los angeles organization called builders of the adytum which had been founded by paul foster case (who i was to much later find out had been a participant in a golden dawn temple of the earlier 1900s. it took a full year for these connections to ripen before i embarked upon case's excellent correspondence lessons in a committed way. his work introduced me to an exciting and enriching world of the symbolism of tarot, qabalah, and basic ritual. these lessons provided me with a solid foundation which has played a significant part in my magical career ever since. in that first year, i had a profound sense of a sudden major change of consciousness which manifested as frequent mystical-like experiences and a daily and pervasive "feeling" of numinosity regarding my experience of life around and w

trinsic signs of the genius of the g. d. i have been impressed by its magnificence as well as practicality for nearly forty years, when i first discovered it in equinox 3. time has not diminished the lustre, nor familiarity its mark of uniqueness. z-1 is an important paper descriptive of the neophyte ritual, given to the introduction 9 newly inducted adeptus minor for whom it discloses a depth of symbolism and a wealth of practical formulae he could never have previously thought possible. the beginner who glances through this grade initiation may perceive very little in it, until he studies this particular document. it explains the meaning and purpose of the manifold symbols employed, the regalia worn by the officers, and the various movements made by the offxiants. a companion document 2

wealth of practical formulae he could never have previously thought possible. the beginner who glances through this grade initiation may perceive very little in it, until he studies this particular document. it explains the meaning and purpose of the manifold symbols employed, the regalia worn by the officers, and the various movements made by the offxiants. a companion document 2-3 explains the symbolism of the admission of the candidate. i still find this an extremely interesting document that reveals level upon level of insight, no matter how many years elapse between readings. an occasional perusal of its material will prevent the student from taking a prosaic attitude towards this and other initiatory rituals. both of these papers are among the most important of all order documents

his book freemasonry and the ancient gods gives yet another example: the golden dawn i. yam= water n. nour =fie r. ruach= air i. yebeshas= earth thus the four letters may be used as hebrew initials of the four ancient elements. in the nineteenth century when the hermetic order of the golden dawn came to be formed, these letters were picked up and integrated into the complex structure of the order symbolism. to understand the interpretation used by the order, we need only the most superficial knowledge of the basic attributions given in the sepher yetzirah, the tarot pack of cards, a smattering of gnosticism and astrology. the first gesture is to convert the four letters into their hebrew equivalents and then to direct yetziratic attributions, as follows: i= yod= virgo n= nun= scorpio r= re

REGARDIE TALISMANS

factors that are innate. according to the golden dawn s somewhat larger frame of reference, a talisman is a magical figure charged with the force which it is intended to represent. in the construction of a talisman, care should be taken to make it, as far as is possible, so to represent the universal forces that it should be in exact harmony with those you wish to attract, and the more exact the symbolism, the more easy it is to attract the force other things coinciding, such as consecration at the right time, etc. in the west, talismans are traditionally inscribed with hebrew words and sentences demonstrating that the qabalah is a major influence or sometimes with latin or greek. no student should attempt to make any talisman without having familiarized himself in large measure with the

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

atural or physical fire: all-powerful,when not under due restraint. lead on. my pass is incensus (inflamed).the conductor repairs with the theoricus direct to the west, where sits the 2nd ancient, facing theeast with a plain mirror reflecting the light of a burning taper by his side.rituals of the societas rosicrucianis in angliapracticus27 2nd ancient:my purpose is to direct your thoughts to the symbolism of fire, and the reflections caused in themind. the appearance of deity when making himself manifest to men has invariably been in a glory,a halo, or surrounded by flame, brightness and fire, whether on an occasion of beneficence ordispleasure: wonder not then that the eastern nations were lead to look on god as embodied in fire,and finally as the vivid symbol of the divine presence. whe

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

ll be their victim or slave. brutes are the type of our passions; they are the instinctive forces of nature. the world is a field of battle, where liberty struggles with inertia by the opposition of active force. physical laws are millstones; if you cannot be the miller you must be the grain. you are called to be king of air, water, earth and fire; but to reign over these four living creatures of symbolism, it is necessary to conquer and enchain them. he who aspires to be a sage and to know the great enigma of nature must be the heir and despoiler of the sphinx: his the human head, in order to possess speech; his the eagle's wings, in order to scale the heights; his the bull's flanks, in order to furrow the depths; his the lion's talons, to make a way on the right and the left, before and

rning by intuition. what, in fact, does man know? nothing, and at the same time he is allowed to ignore nothing. devoid of knowledge, he is called upon to know all. now, knowledge supposes the duad a being who knows and an object known. the duad is the generator of society and of law: it is also the number of the gnosis. the duad is unity multiplying itself in order to create, and hence in sacred symbolism eve issues from the inmost bosom of adam. adam is the human tetragram, summed up in the mysterious jod, type of the kabalistic phallus. by adding to this jod the triadic name of eve, the name of jehova is formed, the divine tetragram, which is eminently the kabalistic and magical word, xnxv, being that which the high-priest in the temple pronounced jodcheva. so unity, complete in the fru

by the egyptians, honoured by the phoenicians as cadmus, author of the sacred alphabet and the universal key to the initiations of the logos, father of the kabalah, he who, according to sacred allegories, did not die like other men, but was translated to heaven, and will return at the end of time. much the same parable is told of st. john himself, who recovered and explained in his apocalypse the symbolism of the word of enoch. this resurrection of st. john and enoch, expected at the close of the ages of ignorance, will be the renovation of their doctrine by the comprehension of the kabalistic keys which unlock the temple of unity and of universal philosophy, too long occult and reserved solely for the elect, who perish at the hands of the world. but we have said that the reproduction of t

flection or glimmer, representing a horrible and deformed ancient, who is termed vulgarly the devil. hence an initiate has been bold enough to say: the devil is god, as understood by the wicked; while another has added, in words more bizarre but no less energetic: the devil is composed of god's ruins. we may sum up and explain these strikingly novel definitions by remarkthe kabalah 47 ing that in symbolism itself the demon is an angel cast out of heaven for having sought to usurp divinity. this belongs to the allegorical language of prophets and makers of legends. philosophically speaking, the devil is a human idea of divinity, which has been surpassed and dispossessed of heaven by the progress of science and reason. among primitive oriental peoples, moloch, adramelek, baal, were personifi

here, according to him, was the true universal medicine, the absolute science of nature, lost by man's own fault and recovered only by a small number of initiates. to recognize the sign of each star upon men, animals and plants, is the true natural science of solomon, that science which is said to be lost, but the principles of which are preserved notwithstanding, as are all other secrets, in the symbolism of the kabalah. it will be understood readily that in order to read the stars one must know the stars themselves; now, this knowledge is obtained by the kabalistic domification of the sky and by mastering the celestial planisphere, as rediscovered and explained by gaffarel. in this planisphere the constellations form hebrew letters, and the mythological figures may be replaced by the sym

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

al. religious formulae are the summaries of those words full of mystery and power which make the gods descend from heaven and become subject to the will of men. judea borrowed its secrets from egypt; greece sent her hierophants and later her theosophists to the school of the great prophets; the rome of the caesars, mined by the initiation of the catacombs, collapsed one day into the church, and a symbolism was reconstructed with the remnants of all worships which had been absorbed by the queen of the world. according to the gospel narrative, the inscription which set forth the spiritual royalty of christ was written in hebrew, in greek and in latin: it was the expression of a universal synthesis. hellenism, in fact, that grand and beauteous religion of form, announced the coming of the sav

tuary. the prophets spoke in parables and images, because abstract language was wanting to them, and because prophetic perception, being the sentiment of harmony or of universal analogies, translates naturally into images. taken literally by the vulgar, these images become idols or impenetrable mysteries. the sum and introduction 7 succession of such images and mysteries constitute what is called symbolism. symbolism comes therefore from god, though it may be formulated by men. revelation has accompanied humanity in all ages, has been transfigured with human genius but has ever expressed the same truth. true religion is one; its dogmas are simple and within the reach of all. at the same time, the multiplicity of symbols has been a book of poesy indispensable to the education of human geniu

ient world, the entire programme of human genius, which the divine genius of the gospel sought to absorb or transplant. these hieroglyphical combinations of letters and numbers belong to the practical part of the kabalah, which, from this point of view, is divided into gematria and themura. such calculations, which now seem to us arbitrary or devoid of interest, belonged then to the philosophical symbolism of the east, and were of the highest importance in the teaching of holy things emanating from the occult sciences. the absolute kabalistic alphabet, which connected primitive ideas with allegories, allegories with letters, and letters with numbers, was then called the keys of solomon. we have stated already that these keys, preserved to our own day, but wholly misconstrued, are nothing e

ees with the masters of hermetic philosophy, who attribute to their sulphur the name of ether, to their mercury that of philosophical water, and to their salt the qualification of the dragon's blood or menstruum of the earth. blood or salt corresponds by opposition with the father, azotic or mercurial water with the word or logos, and the ether with the holy spirit. but the things of transcendent symbolism can only be understood rightly by the true children of science. the threefold repetition of names with varied intonations were united to triangular combinations in magical ceremonies. the magic wand was frequently surmounted with a small magnetized fork, which paracelsus replaced by the trident represented below. 26 the ritual of transcendental magic this trident is a pantacle expressing

on is the safe-guard of the sick about to fall under the scythe of saturn; and orders, consecrating the priesthood of light, is marked more especially by the characters of the sun. almost all these analogies were observed by the learned dupuis, who thence concluded that all religions were false, instead of recognizing the sanctity and perpetuity of a single dogma, ever reproduced in the universal symbolism of successive religious forms. he failed to understand the permanent revelation transmitted to human genius by the harmonies of nature, and beheld only a catalogue of errors in this chain of speaking images and eternal truths. magical works are also seven in number (1) works of light and riches, under the auspices of the sun (2) works of divination and mystery, under the invocation of th

ROBERT KIRK WALKER BETWEEN WORLDS

ent. it is the only one that may have both a physical and metaphysical nature to regular outward-seeking human perception. this is the tree which early legends described as being composed of living green leaves and of flames, divided vertically, as in the vision of the knight peredur. a thorn tree acts as the magical agent of birth in the ballad the cruel mother, which is linked to the redemptive symbolism of the wife of usher's well and the maid and the palmer. the other two trees lie appendix 4: thomas rhymer 144 deeper in the underworld, and are only perceived by altered vision and a change of the direction http//www.dreampower.com/kirk_wbw/pg_138.htm (6 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds of attention. we should not, however, expect the three trees to be ri

. those who meet the male guardian may encounter him at an oak tree (see the trump of the guardian in the merlin tarot, while those who are blessed like thomas of ercledoune, are guided by the queen of elfland direct to the fruit. ash, traditionally used for thrones, spears and sea-going vessels, may be equated with the third underworld tree, that of mediation. the entire subject of detailed tree symbolism represents a very wide and complex held, which is not directly relevant to the present study, but the serious student or inquirer should consider native tree lore in depth. a detailed study of ancient or oral tree lore is not a prerequisite of operational magic, and once again we should stress that basic initiatory patterns from common consciousness are far more important than scholarly

pearance. a tradition, however, will also give specific clues and rules, via the instructional tales, songs and dramas preserved in common consciousness. it is vitally important to avoid the pitfalls represented by the models of psychology and 'unified' symbol systems, wherein all aspects of dream or vision are stuffed into intellectually contrived moulds for preservation and future labeling. all symbolism is not related to each and every part of the psyche and the universe, and both the psychological-materialist model and the religious-unity model that are rife in our modern culture are capable of great damage through their vapid lack of direction. appendix 4: thomas rhymer 146 it is correct to state that the various symbolic entities merge one into the other, but this occurs only through

RUBY TABLET OF SET

ed that the entire system be reoriented towards an increasing appreciation of the concept of xem, barretts v word. since then the original significance of the degrees has been restored, and each degree encompasses a great many factors besides the study of any v word. priest cole's discussion of the iv -vi in particular, while intriguing, is simply not an accurate reflection of those degrees- 9/xx symbolism the first session of the year-xxiv order of shuti workshop discussed symbolism. while the study of symbolism itself is not a primary concern of the order of shuti, several of the order's activities do involve working with forms of symbolism, or are discussed using various symbols. the symbols of the twin lion gods, shu and tefnut, who together are shuti, are obviously of importance in un

shuti workshop discussed symbolism. while the study of symbolism itself is not a primary concern of the order of shuti, several of the order's activities do involve working with forms of symbolism, or are discussed using various symbols. the symbols of the twin lion gods, shu and tefnut, who together are shuti, are obviously of importance in understanding the activities of the order. the topic of symbolism was therefore chosen for the introductory session of the workshop. application in discussing this session and what would be discussed, the grand master stressed that symbolism wasn't to be discussed simply as an intellectual exercise, but that all participants should try to apply the setian yardstick of "application" to this discussion. classification: v2- 135.a- 1 author: robert mensche

ussing this session and what would be discussed, the grand master stressed that symbolism wasn't to be discussed simply as an intellectual exercise, but that all participants should try to apply the setian yardstick of "application" to this discussion. classification: v2- 135.a- 1 author: robert menschel iv date: december, xxiv publication: dialogues i.3(1) html revision: dec 12, 1997 ce subject: symbolism reading list: 2l, 2v each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) can it be applied? b) is it useful? c) does it work? what is symbolism? one answer suggested by workshop participants is that symbolism is a language of the unconscious. it is a dynamic language in which one image, a single symbol, can conjure up archetyp

uggested by workshop participants is that symbolism is a language of the unconscious. it is a dynamic language in which one image, a single symbol, can conjure up archetypical impressions, complex or complete concepts and/or meanings, rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning. another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. each symbol or set 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 symbo

even though the author may not have consciously intended to convey a certain meaning, that author's higher self may have influenced the writing in such a way as to symbolically give a specific message in the writing. these messages remain hidden except for those who can perceive and understand them. on the other side of the scale, if our writings are read by someone totally unfamiliar with occult symbolism, then the message can be totally lost, and the reader may never see it. symbolism can be visual (examples are the pentagram of set, pictures of the egyptian neters, etc, and verbal (the closing we use on our letters "xeper and remanifest, is a statement and reminder of our dedication to this formula, a way of developing and keeping the habit of xeper and remanifestation going strong. eac

SABBATIC KABALA OF THE CROOKED PATH

ayama. it is this mercurial air of creation the water has stirred up. the rite of ingress, or the establishment of the point and its adversary into the one. the text itself called the eight steps of the rite of ingress gives a detailed outline of the procedure to follow (p. 124- 125) and several important keys to its understanding are freely given to the seeker. further the first few steps of the symbolism of the mouth is seth forth in the form of mantra and word sigil (p. 128. the sigilic formulae is to found on p. 133-135. this aat is also important in the manner that it presents the first of the many tasks the seeker must perform on the way to adeptship. water and the letter mem is also significant for the hanged man and it is therefore reminiscent of the arcana of the self-slayed one

gh the intimate relation developed through the mysterious in the 2nd cell and further. in the previous cell the adept enters a magic zone where the godforms are treated more external, in this cell he calls them forth in a syncretstic alignment. the construction of god-names through different methods is nescessary (p. 174- 176. the emotional intensity is the source of creation in this cell and the symbolism of the hand is employed in it as well "from the one star all other shines" the text says and it hints towards the pentalpha as formed by the five fingers on the hand, being the symbol of unity it self. the hand is further the instrument of the eye in the process of forming the sigil and making manifestations come through. the use of powers in this cell are connected to asana (postures) a

a result the texts connected to this cell is works of smoothness and elegance, of beauty and artistic seership. cell 4 being the aat of the 5th and 16th letter of the sacred alphabet in this cell we encounter the formulae of the vessel, and the significance of the number 4 which in the case of this aat signifies the hand, eye, phallus and mouth. followed by the formulaes of understanding for the symbolism and cultivation of the vessel. this vessel is reflected in the tetragrammaton of the four sacred letters of the name of god. this discussion will remain hinted towards in favour of a short exposition of the components of the vessel, or rather the kind of fuels necessary to effectuate the occult arte in the hand of the divine artist. firstly the elements are represented through this four

ion of the components of the vessel, or rather the kind of fuels necessary to effectuate the occult arte in the hand of the divine artist. firstly the elements are represented through this four-fold exposition, when properly adjusted it construct the fifth from the mage, who then becomes the sum of the four into the fifth and the one. therefore this cell acts as the window, in accordance with the symbolism in the fifth letter heh. properly enough heh is also connected to the star or the pentalpha. the sexual suggestions of the procedures to follow in the conjuration of this aat is evident and refers to the various modes of sexual congress and the type of kala these sexo-magical asanas will lead to. this aat is under the influence of aquarius and inhabits the potentiality of cultivating the

n of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advaitin principles of the craft even more clearly. there is no distinction between, there is only the between. this is symbolically illustrated by discussions and poetic alignments with the symbolism inherited in shaitan, luchifer and the power the christian communities call the devil. this mystery must be understood in this cell or the act of vaporisation and occult dehydration will occur. the aspiration in this house is total stellar and has through its high aspiration tight connections with the lunar mansions and the abysmal waters resting in the lunar realms. it is in these domai

SATANGEL

e concept of heaven and hell itself have direct parallels with the metaphoric language of superego and subconscious. as it says in the kybalion, the all is mind; the universe is mental. indeed any of these systems might provide alternative explanations for the products and manifestations of the others. both the medieval mystic and the modern jungian psychologist might both agree on this; that the symbolism of the black magicians, like that of their close relatives the al-khem-ists1, may be likened to a code describing ideas more profound than their absurd and laborious rituals seem to describe. many illuminating comparisons may be made with the classical works of the hermeticists, texts which are commonly accepted to be metaphorical. we might like to think, for example, that modern chemist

SATANIC BIBLE

ly sought as speaker, guest on radio and television programs, and production and/or technical adviser to scores of television producers and moviemakers turning out satanic chillers. sometimes he was also an actor. as sociologist clinton r. sanders points out..no occultist has had as direct an impact upon formulaic cinematic presentations of satanism as has anton szandor lavey. ritual and esoteric symbolism are central elements in lavey's church and the films in which he has had a hand contain detailed portrayals of satanic rites and are filled with traditional occult symbols. the emphasis upon ritual in the church of satan is 'intended to focus the emotional powers within each individual. similarly, the ornate ritualism that is central to lavey's films may reasonably be seen as a mechanism

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 dagon- philistine avenging devil of the sea damballa- voodoo serpent god demogorgon- greek name of the devil, it is said shoul

SATANIC RITUALS

g the self-destructive motivations he might be harboring. l'air epais is a ceremony through which one might get the idea of death over with and out of his system, while turning death's accouterments into instruments of lust and life. the coffin, the principle device, contains the manifestation of the force that is stronger than death, the lust that produces new life. this is similar to the coffin symbolism that, with a euphemistic veneer, is found in most lodge rituals. if the celebrant is patently masochistic, he can, through transference, become a surrogate for members of the congregation who may harbor the same propensity. he suffers a fate worse than death when, within the coffin, instead of experiencing the hoped-for spiritual reward, he is confronted with unexpected passions from whi

SATANICON

whose number is 666 that invisible (and perhaps indiscernible) number spoken of in revelation this requires wisdom. for those who have perception the ascension of satan in the third year of the age of evil as a religious philosopher of evil, i don t fell the need to stay within a strict set of traditional rules (isn t that an affliction of xianity) regarding our satan/reality-based mythology and symbolism. it s time we evolve (an inability of xianity) into a new phase of religious reverence: satan will be actively represented and recognized by more than the one traditional aspect of fire. it s only proper and becoming that he be symbolized also by the nightsky, darkness moreover, as our apocalyptic creed continues its prophetic trek, it s also time we symbolically, and literally, depose t

hieved. demonic forces have been evoked to bring about a desired outcome on the physical plane. the demons of pandemonium utilize three (3) basic elements which are the outer magickal art formulae: 1 the satanist(s) must have profound confidence in the efficacy of the spell or curse. 2 in most cases there must be inducement of strategically-placed suggestion on a repetitive basis. 3 there must be symbolism which reinforces the spell or curse. core theory and application of black magick satanicon black magick and its rituals (excepting its lycanthropy rites) are best performed at the witching hour (midnight) and at the darkest hour before dawn. symbolically these are the peak times for the practice of sorcery. the effecting of results through the rituals of black magick are two-fold (ritual

phere -17- traveling through time and space to its intended all the while maintaining its emotional potency and intelligence of thought. the latter part of this theory i find highly questionable and too idealistic for infernal realism and hardcore black magick. the implantation of a satanist s desire is better effected by using the more practical methods of direct contact, suggestion and magickal symbolism during the waking hours: the hours of suggestibility of the intended. ritual is simply a method by which the black magician expresses his deepest desires. though this act of sacred symbolism, the emotions involved may be (sporadically) relieved. concerning the reverent the conducting of a ritual of black magick also, of course, presupposes a personal commitment to realizing one s desires

er 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 magick have failed to communicate this to their readers. any type of device which can influence and stimulate the mood of the event should not be discounted. traditionally, m

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

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 neophyte is male a priestess, representing baphomet, will couple with him. the obviou

heaven fallen unto the earth: and there was given to him the key to the pit of the abyss. and he opened the pit of the abyss; and there went up a smoke out of the furnace; and the sun and the air were darkened by reason of the smoke of the pit'(15) according to andrew collins, writing in the black alchemist (abc books. 1988, the friends of hekate and associated individuals have used this form of symbolism in their magical activities where they have utilised the apocryphal imagery of the christian bible in an attempt to construct a magical satanism- an examination of satanic black magic side 7 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library version of the antichrist. a second interpreta

varies according to the tradition of the order of nine angles one may utilise the tarot cards as pathworking images to explore the hidden side of the human psyche, the side that normally remains untouched in the abyss. alternatively the individual may undertake a specific ritual that draws forth the powers or energies contained within the abyss as they are, that is without any form of imagery or symbolism. this ritual involves a long and arduous walk- 80 miles over two days for males, 56 miles for females- followed by a ceremonial ritual where the individual invokes the chaotic energies of the abyss by visualising a crystal filling with darkness whilst continually chanting the word "chaos" entrance into the abyss, if successful, will result in changes of consciousness that will culminate

yss, if successful, will result in changes of consciousness that will culminate in the individual himself becoming such a gate between the two worlds. speaking less esoterically this means that the individual 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

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

se souls who have attained enlightenment and have been freed from the cycle of death and rebirth; the twenty-four leaders of jainism. torah: the first five books of the tanakh: genesis, exodus, leviticus, numbers, and deuteronomy. tori: the gate that marks the entrance to a shrine. its shape is regarded as a symbol of shinto. totem: some sort of object or, perhaps, animal that assumes a spiritual symbolism for a clan or tribe. transcendent: going beyond the ordinary, beyond the universe and time, into spiritual dimensions. trinity: in christianity, the union of the father, son, and holy spirit as three divine persons in one god. tsukiyomi: the shinto moon-god and the ruler of night. ujiko: a named child whose name is entered at birth at the local shinto shrine. upanishads: the core of hind

n worshiping many gods. shaman: in indigenous tribes, an intermediary between the gods and the tribal members; also one who controls various spiritual forces, can look into the future, and can cure the ill with magic. supreme being: the central god responsible for creating the cosmos. theology: the study of god and of religious truths. totem: some sort of object or animal that assumes a spiritual symbolism for a clan or tribe. 2 world religions: almanac what is religion? origins of religion there are essentially two different theories on the origins of religion. one is called the faith-based theory. it assumes that religions are the result of divine messages from one or more gods, or from prophets (messengers) of such a supreme being or universal consciousness or awareness. believers accep

era. this change takes the overt reference to jesus christ out of the calendar, without requiring a new calendar to date historical events. world religions: almanac 5 what is religion? was based on the spirit of the ancestor, either an actual human ancestor, as with the chinese, or an animal totem or object that unified a clan. a totem is an object, or perhaps an animal, that assumes a spiritual symbolism for a clan or tribe. even on a small scale, ancestor worship was a logical extension of the summoning of deities and spirits to help living humans control their environment. this belief not only reassured the living, but also gave them hope that someone they knew was waiting for them after death. the third type of deity was one that could provide some specific service or protection, such

ed with quotations from confucius, including a journey of a thousand miles begins with a single step; i hear, i know. i see, i remember. i do, i understand; and choose a job that you love, and you will never have to work a day in your life. the analects also provides important biographical information about confucius, for he uses himself as an example in stories of everyday living. sacred symbols symbolism in confucianism is rich and varied. in the religion s early days the five classics themselves were taken as symbols for the followers of confucius. since confucian texts are written in chinese characters, many of the characters or words themselves have become important symbols of confucianism for the chinese faithful. for example, the chinese character for ren, the idea of benevolence an

ic of sioux religious belief was a sense of oneness and unity between the natural and the supernatural worlds. this sense of unity was expressed in a number of ways. one was the prominence in sioux life of the hoop, or circle, which symbolized the unity of the people. the people were imagined as united in a circle, just as the four directions of the compass were seen as part of a vast circle that symbolism in religion a common feature of a religion is an object or objects that serve as symbols of the faith. these objects are often inspiring to the religion s followers and may be used by them to focus their prayer or announce their faith, such as if worn as jewelry. just as the assan, or rattle, is a symbol in vodou and the hoop is sacred to the sioux, christianity, hinduism, and jainism ha

SEPHER YETZIRAH WESTCOTT

=24, 24x5=120, 120x6=720, 720x7=5040. 40. in associating the particular letters to each planet the learned jesuit athanasius kircher allots beth to the sun, gimel to venus, daleth to mercury, kaph to luna, peh to saturn, resh to jupiter, and tau to mars. kalisch in the supplementary paragraphs gives a different attribution; both are wrong, according to clairvoyant investigation. consult the tarot symbolism given by court de gebelin, eliphas levi, and my notes to the isiaic tablet of bembo. the true attribution is probably not anywhere printed. the planet names here given are chaldee words. 41. the seven heavens and the seven earths are printed with errors, and i believe intentional mistakes, in many occult ancient books. some hermetic mss. have the correct names and spelling. 42. on the fu

SIR WALLIS BUDGE EGYPTIAN MAGIC

rets of fate and destiny from the knowledge of ordinary mortals. now if views such as these concerning the magician's power were held by the educated folk of ancient egypt there is little to wonder at when we find that beliefs and superstitions of the most degraded character flourished with rank luxuriance among the peasants p. xii and working classes of that country, who failed to understand the symbolism of the elaborate ceremonies which were performed in the temples, and who were too ignorant to distinguish the spiritual conceptions which lay at their root--to meet the religious needs of such people the magician, and in later times the priest, found it necessary to provide pageants and ceremonies which appealed chiefly to the senses, and following their example, unscrupulous but clever

SORCERIES OF ZOS

all effort which itsel dissolves in the tranquillity of total negation. the identity of these concepts is explicit in the ancient chinese equation 0=2, where naught symbolizes the negative, unmanifest potential of creation, and the two the two polaritites involved in its realization. the goddess represents the negative phase: the atmospheric 'i' symbolized by that -asleleing eye with all its ayin symbolism; and the twins- set-horus- represent the phase of 2, or duality. the lightning-swift alternations of these terminals, active-passive, are positive emanations of the void, i.e. the manifestation of the unmanifest, and the hand is the symbol of this creative, power-manifesting duality. the supreme symbol of zos kia cultus therefore resumes that of the scarlet woman, and is reminiscent of c

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ears, they have dared to establish small, public temples in the united states: namely, the meditation rooms in the united nations and at wainwright house, rye, new york, and the prayer room in the u.s. capitol. their great temple of understanding is soon to be erected in washington, d.c. the strange, fascinating history of the great seal of the united slates was included in this study because the symbolism of the three rooms and the temple is centered around the all-seeing eye which appears on the reverse side of the seal as depicted on the one dollar bill. the cult is seeking to obliterate the christian ideal by attempting to destroy all honoured standards and traditions set up during the past nineteen centuries for the protection of the civilized world. the lure of famous names associate

ection of the civilized world. the lure of famous names associated with the cult has drawn many naive supporters into its fold who would recoil in horror from its evil teachings were the truth only known to them. the secret doctrine of the cult has been carefully guarded from public scrutiny and investigation. nevertheless, this study cuts to the very heart of the meaning of that doctrine and the symbolism employed by the cult. it uncovers the trail of the serpent. it arms christians with the knowledge they must have if they are to detect and destroy this insidious menace which threatens the very foundation of christian civilization. 5- part i the united nations meditation room the meditation room is 30 feet long, 18 wide at the entrance (which faces north north-east, and 9 wide at the oth

in which illumination is sought as a boon granted by deity. rather, seemingly inherent in the decoration of the room, in the pinpoint of light playing on the ore, is the concept of a personal concentration of forces, creating a focus that illumines the field of attention "the pinpoint of light, the void of space, the illuminated crystalline ore. one feels projected into a setting of cosmological symbolism rather than one of planetary or even solar intent "it is interesting to speculate on what the long-term influence of this 'new departure' will be on current religious thinking. ensconced here in the highest hall of man, it cannot be inconsiderable. whatever interpretations one may attribute to the united nations meditation room, it can be said with certainty that the words and the reperc

ing. in the background lies the city of jerusalem over which shine two stars, the star of the east of christianity and six-pointed star of judaism. a flame spreads an arc of light above, proclaiming the continuity of life and the immortality of the soul (ibid, march-april 1960, pp. 6-7) m. oldfield howey tells us in the encircled serpent (david mackay co, philadelphia, pa, 192, p. 84, that in the symbolism of egypt the "serpent is constantly represented as surmounting a cross. the brazen serpent. was a palladium or talisman in [he form of a serpent coiled around the mystic tau, or t [also] the serpent set up by moses was originally the egyptian. sun-god, who was now known to his people as jehovah (lbid, p. 83) joseph von hammer, in the history of the assassins (eng. trans, 1835) explains t

urally so; for these illuminati have borrowed, without understanding it, the phraseology of the cabalists (ibid, pp. 390-391) the cornerstone dag hammarakjold called the altar a reminder of that "cornerstone. on which all human endeavor must be based" the meditation room faces north north-east. to enter the room one must proceed from darkness to light. with these facts in mind note the cabalistic symbolism of the following description of the cornerstone by an authority:9 "in its situation it lies between the north, the place of darkness, and the east, the place of light; and hence this position symbolizes. progress from darkness to light, and from ignorance to knowledge. the permanence and durability of the corner-stone. is intended [to remind us that long after our death we have within ou

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

bare of its cosmic imagery, of its relationship to the forces that early christians imagined were going to bring about the imminent transformation of the world, christianity has turned in upon itself, lost the initiative, lost its sense of direction. rudolf steiner had the advantage of approaching the whole question from a profounder viewpoint. in other circles the rediscovery of myth, of cosmic symbolism and mystery, was taking a more positive course. theologians and academics may have felt the threat to conventional ideas; theosophists saw the need for a new synthesis that took seriously the insights both of buddhism and the evolutionary science of the west, the evidence of recurring 2. rudolf bultmann (1884 1976, a german theologian and professor who attempted to demythologize the new

of all odysseus companions; he alone escapes, being befriended by the nymph calypso who cares for him for seven years. eventually, at the behest of zeus, she permits him to return to his homeland. here the mystai attain to a level where all their fellow aspirants fall short, and only one, odysseus, is found worthy. the one who is worthy enjoys for a time seven years in accordance with the number-symbolism of the mysteries the tranquility of a gradual initiation-process. before reaching home, however, odysseus is brought to the island of phaeacia where he is an honored guest. the king s daughter takes his part, king alcinous himself entertains and f tes him. odysseus reenters the world, meeting once again its delights, and the spirit of attachment to the world once more awakes in him! but

rocess, which takes place in one s own soul as the working-out of its destiny. the story of creation and that of the soul s divinization are one and the same. philo acts on the assumption that the narratives in the mosaic primordial history can be used to tell the story of the soul in its search for god. everything in the bible thus becomes profoundly symbolic, and philo is the interpreter of its symbolism, reading the bible as the story of the soul. it may rightly be said that philo s method of exegesis christian and pagan wisdom 157 corresponds to contemporary techniques pioneered by mysteriosophy. he himself draws attention to the same approach to the ancient scriptures among the therapeutae: they have also writings of men of old, who were the founders of their sect, and had left behind

nce library, blauvelt, ny, 1989, pp. 155-156. 94. 1 john 1:1, 1:3. 95. augustine, against mani s so-called fundamental epistle, 6. 96. matthew 28:20. 97. otto schmiedel, die hauptprobleme der leben jesu-forschung (t bingen and leipzig, 1902, p. 15. 98. adolf harnack, the essence of christianity. 99. see above, pp. 152ff. 100. see above, pp. 91ff. for an important study of the relationship, common symbolism, and so on, between philo and the gospel of john, see c.h. dodd, the interpretation of the fourth gospel (harvard university press, cambridge, 1968, pp. 55-73. dodd comments extensively on philo s use of the language of the mysteries. notes 223 101. on the meaning of this central theme in the preaching of jesus, and its esoteric dimension, see steiner, the gospel of st. matthew (anthropo

SYMBOLISM OF THE BANNERS

the notes 229 present texts use late philosophical language and even include a quotation from the fifth-century a.d. neoplatonist proclus) 168. the theme is dealt with in dionysius ecclesiastical hierarchies (which echo those in heaven. he says explicitly that the incarnate son of god is the source and perfection of all hierarchies see andrew louth, denys the areopagite (morehouse, harrisburph1-4 symbolism of the banners r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 as the neophyte goes through his initiation, he is told by the hiereus to make the saluting sign to the banner of the east. the banners change to different positions with each grade initiation. yet, the true symbolism of the banners remains hidden and unknown until the candidate reaches the grade of 5=6. the mystical

t was also found in many of the assyrian artifacts in america before the arrival of columbus. even though these crosses may not have meant crucifixtion, we still see that it contains a very similar element, for it also means, victory, heaven, a, life, etc. through the understanding of the mysteries, we find that only through sacrifice can all of these be obtained. it almost could be said that the symbolism of the crucifixtion left the last key to the formula of the cross or lvx. the formula is victory, life= sacrifice of the lower unto the higher. the word lvx could almost be said to contain within it the power of the cross. now, in taking a look at the banners, notice the use of two forms of the cross. the most visible is the calvary cross. in the womb of the hexagram, we notice the appea

, is known as the cross of the resurrection, and a flag or banner is usually attached to it. sometimes the cross has the form of a tree, or of a series of branches of trees. some pictures of the crucifixion suggest that each of the two thieves suffered on the t cross or on trees. now, having had a quick idea of the historic development of the cross through the ages, we need to regard its mystical symbolism. in looking at the tree of life, we notice that on the higher levels, the sorrow of hnyb is the knowledge and understanding of the great cosmic factors behind the incarnation of man and also of christ. it is the realization and revelation of the great mother herself. an awareness of this condition can be made by building the picture of the crucifixion with our lady and st. john on either

of christ. it is the realization and revelation of the great mother herself. an awareness of this condition can be made by building the picture of the crucifixion with our lady and st. john on either side of the cross. the skies are black, and the crucifixion takes place between earth and sky in some strange condition of space. mary herself steps forward as if to take on herself the weight of the symbolism, while overshadowing all is tzaphkiel, the archangel of hnyb. the picture is filled with deep crimson, black, dark brown and the gray flecked pink of the sephirotic colors. this image should lead to the understanding 4 of the whole manifested universe as a form encompassing pure cosmic force. a gigantic cross upon which this force is crucified. the whole of life is lived under the shadow

, but with a downward extension ending with the virile y. thus, it can signify the, or head( a rtk symbol, sending its forces downward into dense manifestation. the downward projection could also be linked to an inverted letter w, meaning a nail. this suggests the nailed to the cross of matter putting it in rather grim terms, but terms which serve to show the parallel between cosmic and christian symbolism. being upside down, as the w is, it is a symbol of sacrifice or reflection-exemplified for example in the tarot card the hanged man. the planetary sign of the path of t, is l, a sign composed of the cross and the moon, and thus apt for linking twklm and dwsy. the full descent of the into matter is exemplified by the crucifixion, the beautiful naked hermaphrodite of dwsy on the t or cross

SYMBOLISM

, and that of the banner of the west black. very simple stands can be 14 made of round or square wood mounted on a base plate. twisted columns of the stands are a commercially available decorative dowel often used as curtain rods. the finials are actually ready-cut in many hardware and lumber stores. the banner cord is suspended from another drawer puorsymbolism classification: it.iv.c.2.e title: symbolism author: grand master of the order of shuti temple of set date: december, xxiv published: dialogues i.3 (the section on "neters" was published in issue i.4) subject: symbolism reading list: 2l, 2v the first session of the year-xxiv order of shuti workshop discussed symbolism. while the study of symbolism itself is not a primary concern of the order of shuti, several of the order's activit

order of shuti temple of set date: december, xxiv published: dialogues i.3 (the section on "neters" was published in issue i.4) subject: symbolism reading list: 2l, 2v the first session of the year-xxiv order of shuti workshop discussed symbolism. while the study of symbolism itself is not a primary concern of the order of shuti, several of the order's activities do involve working with forms of symbolism, or are discussed using various symbols. the symbols of the twin lion gods, shu and tefnut, who together are shuti, are obviously of importance in understanding the activities of the order. the topic of symbolism was therefore chosen for the introductory session of the workshop. application in discussing this session and what would be discussed, the grand master stressed that symbolism w

would be discussed, the grand master stressed that symbolism wasn't to be discussed simply as an intellectual exercise, but that all participants should try to apply the setian yardstick of "application" to this discussion. each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) can it be applied? b) is it useful? c) does it work? what is symbolism? one answer suggested by workshop participants is that symbolism is a language of the unconscious. it is a dynamic language in which one image, a single symbol, can conjure up archetypical impressions, complex or complete concepts and/or meanings, rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meani

uggested by workshop participants is that symbolism is a language of the unconscious. it is a dynamic language in which one image, a single symbol, can conjure up archetypical impressions, complex or complete concepts and/or meanings, rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning. another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. 1561 each symbol or 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

even though the author may not have consciously intended to convey a certain meaning, that author's higher self may have influenced the writing in such a way as to symbolically give a specific message in the writing. these messages remain hidden except for those who can perceive and understand them. on the other side of the scale, if our writings are read by someone totally unfamiliar with occult symbolism, then the message can be totally lost, and the reader may never see it. symbolism can be visual (examples are the pentagram of set, pictures of the egyptian neters, etc, and verbal (the closing we use on our letters "xeper and remanifest, is a statement and reminder of our dedication to this formula, a way of developing and keeping the habit of xeper and remanifestation going strong. eac

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

e basically at the high levels of most of our financial institutions also, correct? sv: yes. gs: and that is a great way to pursue their goal. i guess i've got to ask you this. how come things are moving a little bit faster in america now? i remember back in the 80s when i was confronted with this, when i came back home i didn't really see this kind of new world order movement. all this different symbolism that you see now. what is going on, just for our listeners, right now? why are things stepped up since 9-11? sv: i believe it's because they can see the fulfillment of their goal. see, i'm going to sound very cynical now, and please forgive me for this, okay? their goal is to rule the world, and personally i believe that they do- it's just not open yet. gs: mm hm. sv: and they say they'r

TECHNICIANS GUIDE TO THE LEFT HAND PATH

th god- to the extent that a personal spiritual transformation is made. true evil is that which empowers us to individuality and to the antinomian this is true good as well. chapter- 1+ 1) atum this small volume details those lines of thought that specifically affect the antinomian nature of the left hand path (lhp. in the sense of transformation, this book is an alchemical text influenced by the symbolism found within the element of salt. salt is the antinomian element, it purifies and preserves, it destroys and makes noxious, it is found in both water and earth- it is often an element of protective magic. most important of all, it is the element that represents the inscripting of transformative knowledge through the principle of resistance. there is a mystery connected to the human being

same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive structures of how these technologies may be utilized become the essential determining factors. whether a candle is white or black doesn't mean squat in and of itself. however, the manner in which the symbolism of the colored candle is perceived within consciousness, and then manifest as a psychological component within oneself and their environment, means everything. therefore, initiation itself is largely a psychological process. understanding the above statement, everything that initiatory systems have promised can be within the individuals grasp. higher consciousness, wisdom, the ability to

the success, and lack of success that aleister crowley had when attempting to create two very different types of transformation with the same magical and ritual technology. the results- according to crowley s own records- were very poor when attempting to obtain objects outside of oneself, and better when used for more subjective and diffuse objects from within oneself. the lesson learned is that symbolism, iconography, occult studies (tarot, i-ching, runes, alchemy) are excellent training for the mind to extend itself into the abstractions that exist outside of perception. however, these studies in and of themselves, are fundamentally opposed technically when the purpose of ritualization is geared towards the acquisition of properties already extant in our objective day to day realities

l create the vision and focus that must be imparted within the minds of the participants. now, this specificity does not indicate a single methodology to accomodate. for instance, the purpose should be discussed, however discussion is not enough. purpose must be manifest within the very environment itself at all levels of sensorial awareness, including the indirect such as through psychodrama and symbolism itself. if this environment can be manufactured with these purposeful, and understood elements in place, the potential for a transformative, rather than a purely alliterative ritual, will take place. i have already suggested that through the use of stochastic resonance the symbolism of the sword has been replaced by a component that has literally manifest the symbol into a factual realit

TELESMATA AND FLASHING TABLETS

re what has been left behind at the time of physical death, and are what will continue to extend into the unfolding future. 16. it is revealed then that the antinomian path of spiritual dissent is, in part, a methodology to unveil the adept s true wil w1-5 telesmata and flashing tablets r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 let the adept make certain that the correct and precise symbolism be in sympathetic harmony with the forces of the universe that the adept wishes to attract when constructing a talisman. even the experienced adept often overlooks the proper symbolism, and thus, obtains less than the full potential of the working. each additional piece of symbolism that is added to the entire formula adds sympathetic harmony in attracting the desired forces. these symbo

TELESMATIC FIGURES

.a.m. makest thy image in the astral form as pure and beautiful as is possible. the more impure and common thy form the greater the danger it will be unto thee. write upon the breast its sigil as created from the rose and upon the girdle its name. place thy figure standing upon clouds. when the adept has taken all precaution to create such a form with due solemnity and attention to correctness of symbolism, then thou mayest hear what the figure shall say unto thee. the termination of the name la always gives the form wings and symbols of justice. the ending yh will make the figure like enthroned king or queen and with flaming glory at the feet. with the exception of the shemhamphoresch, the names terminating la will represent a good, powerful and mighty force and of a milder nature than th

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

the wicked men of the illuminati and of the lodge and other secret societies consider you, me, and everyone outside their own special preserve, as "profane, lewd, and unworthy" symbols as secrets to maintain their rotten and corrupt body of secrets, the illuminati leaders and groups employ symbols. the rites, ceremonies, hand signs, and grips of the illuminists are based on the science and art of symbolism. it is said that symbolism began as recorded in the bible's book of genesis when god put a "mark" or sign on cain who had slain his brother, abel. throughout human history, marks, signs, pictures, and hieroglyphs came to be used to convey words, ideas, concepts, and secrets "by symbols" wrote thomas carlyle in sartor resartus "is man guided and commanded, made happy made wretched. he eve

ies sometimes gush forth, feelings of love of country, home, and family; perhaps deep appreciation for our country's founders, its constitution, and for the soldiers and servicemen who have died to protect and keep us free. all this bound up in just one symbol. to the masons and other illuminists, their occult symbols also embody a deep and varied set of meanings. alex home, in sources of masonic symbolism, distinguishes between a mere "emblem" and a "symbol" an emblem is something that stands for something else, he says, while "a symbol has a moral and spiritual meaning."15 that "moral and spiritual meaning" is, of necessity, reserved as secret in nature by these corrupt cultists, because, if their secrets should be exposed to the light, their great work and grand plan would be vulnerable

members of dynasty family lines the bushes, kennedys, clintons, roosevelts, bronfmans, rothschilds, the royal families in europe, etc. idiotic behavior, witchcraft and magic wealth and idleness lead to boredom, and boredom to idiotic and aberrant, bizarre 38 codex magica behavior. but though we may laugh at what seem to be the comedic and unfruitful attempts of the elite to use coded messages and symbolism in magazines, newspapers, on tv, and in other media, for them this is no laughing matter. it is serious business. it is ritual witchcraft, and without it, their lives would revert to the mundane. witchcraft and magic having become an essential part of their lives, they are addicted and must continue. as one famous witch once remarked "i had no selfcontrol. my appetite for performing spel

e "make no mention of the names of other gods, neither let it be heard out of thy mouth (exodus 23:23) in volume 1 of albert mackey's encyclopedia of freemasonry, a large section is devoted to a discussion of the hand and hand signs. mackey states "in freemasonry, the hand as a symbol holds a high place..the same symbol is found in the most ancient religions and some of their analogies to masonic symbolism are peculiar" mackey revealingly says that the hand is deemed important "as that symbol of mystical intelligence by which one mason knows another in the dark as well as in the light" he goes on to discuss the use of the hand in such ancient mystery religions as mithraism and in worship of the sumerian, assyrian, and babylonian gods. he notes that the tradition of the red seal attached to

arms (x, the fingers touching the opposite shoulder. is king, the master of death literature, in fact taking on the image of death, the grim reaper? does king believe that this publicly displayed ritual act by him confers on the famous novelist the "raw spiritual energy" mentioned by masonic authority jim tresner, 33? x the egyptian connection from what source do the masons draw for this funeral symbolism of the x? in my book, dark majesty, i explain the egyptian connection: in ancient egypt, the mark of "x" and the symbol of cross-bones in the symbol of an x was very prominent in religious contexts. you can find the x on the walls of a number of ancient egyptians temples and pyramids..it is the sign of osiris, the great sun god. the ancient pharaohs, when they were buried, had the legs c

THE BOOK OF PLEASURE

but extremely powerful, the swine though odious does not breed the contempt of our good taste) if a man is no hero to his servant, much less can he remain a mystic in the eyes of the curious; similarity educates mimicry. decorate your meaning, however objectionable (as fact, after you have shown your honesty. truth, though simple, never needs the argument of confusion for obscurity; its own pure symbolism embraces all possibilities as mystic design. take your stand in commonsense and you include the truth which cannot lie; no argument has yet prevailed. perfect proportion suggest no alteration, and what is useless decays. they reject all the modern symbolism 1 and reach an absurd limit very early. not counting on change 2 and (at times) the arbitrary nature of symbolism or the chance of a

ich cannot lie; no argument has yet prevailed. perfect proportion suggest no alteration, and what is useless decays. they reject all the modern symbolism 1 and reach an absurd limit very early. not counting on change 2 and (at times) the arbitrary nature of symbolism or the chance of a preserved folly, by their adoption of the traditional without a science, as having reading to the present, their symbolism is chaotic and meaningless. not knowing the early 11 rendering, they succeed in projecting their own meagreness by this confusion, as explaining the ancient symbols. children are more wise. this conglomeration of antiquity decayed, collected with the disease of greed-is surely the chance for charity? forgetting trumpery ideas, learn the best tradition by seeing you own functions and the

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

cessity follow the conception of "i am" because of its grammar, as surely in this world of sorrow night follows day. the recognition of pain as such, implies the idea of pleasure, and so with all ideas. by this duality, let him remember to laugh at all times, recognize all things, resist nothing; then there is no conflict, incompatibility or compulsion as such. transgressing conception by a lucid symbolism. man implies woman, i transcend these by the hermaphrodite, this again implies a eunuch6; all these conditions i transcend by a "neither" principle, yet although a "neither" is vague, the fact of conceiving it proves its palpability, and again implies a different "neither."7 but the "neither-neither" principle of those two, is the state where the mind has passed beyond conception, it can

ad to wait till it could have done so by the same means as ourselves, i.e, by machinery. all genius has an hypothesis (usually natural) in the form of a hobby, which serves to restrain and occupy the conscious mind, to prevent its interference with spontaneous expression. the great leonardo's mathematics, etc, served to "deceive" him as such an hypothesis (and as sigils. our lives are full of the symbolism of those predominating karmas we are governed by. all ornament, useless dress, etc, are such (they please people because they feel the identification, and the means of locating them (karmas. the symbolism of crowning a man king, is that he, resembling god (on earth, has reached the lowest strata of his sub-consciousness (those one-cell organisms if you like, which predominate as governin

THE CANOPIC GODS SYMBOLISM

e are the six forces of our one life, and that which is in the centre is the palace of the stars. we are come to uplift thee to that grand palace of the sun where burns the immortal flame of the vast unknown! we are come to uplift thee to the home of the starry wisdom of the highest! thus we say unto thee, hear thou our holy voice of fire; yea, hear thou our holy voice of fi f1-6 the canopic gods symbolism of the four genii of the hall of the neophyte g.h. fratre sub spe (supplement to z1) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the canopic gods g.h. fratre sub spe (supplement to z1) the symbolism of the four genii of the hall of the neophyte in a temple of the grade of neophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elem

yte in a temple of the grade of neophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four corners of the hall between the stations of the kerubim. in egyptian mythology, these gods are also said to be the children of horus, and partake of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative

itself, the vehicle of the soul, are the organs. these are the media for the action of organic life, and it is equally important to preserve them from corruption, yet not together with the body. for as the body of osiris was broken up, so must the body of the osirian be divided. this is the meaning of the viscera being preserved apart from the body. the death and resurrection of christ has other symbolism, and the teachings belong to a higher grade. let none therefore object that his body was laid in the tomb entire (the body of osiris was first laid in the chest or pastos whole. the division was into 14 parts, 1 plus 4= 5, the five wounds) for even as hwhy must be known before hwchy can be comprehended, and as moses must precede christ, so must the mysteries of osiris first be known. now

ve wounds) for even as hwhy must be known before hwchy can be comprehended, and as moses must precede christ, so must the mysteries of osiris first be known. now, the guardian of the hall and of the neophytes against the twpylq (whose rtk is laymwat, the dual or two-headed one, the demons of corruption and 3 disintegration) is the hiereus or horus, and to the children of horus, who partake of his symbolism are the viscera committed, to guard them against the demons of disintegration and corruption. as the elements and the forces of the elements are to the world, so are the vital organs and the life which animates them, placed under the charge of the vice-gerents of the elements, the children of horus, the great gods ameshett, ahephi, tmoumathaph and kabexnuv. they who regulate their functi

bolize the entire separation of the alimentary system and the circulatory system, which is contrary to nature, for they continually counter-change, and thus arises life. wherefore in the hall of the two truths, the portions of ahephi and kabexnuv are reversed, and the order becomes: east--ameshett south--tmo-oumathu north--kabexnuv west--ahephi 5 now, these, being thus arranged, do partake of the symbolism of the elements to which they belong. for ameshett, being to the east, the quarter of m, has the head of a man. tmo-oumathu, to the south has the head of a jackal who is the purveyor of the lion (for these are the vice-gerents of the elements, while the kerubim are the lords thereof; so tmo-oumathu is properly a jackal. kabexnuv in the west, in the region of n, has the form of a hawk, th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

n a communal meal of bread and water which resembled the eucharist, and celebrated his birthday on december 25, mithraism had been established throughout the persian empire at least 500 years before the birth of jesus christ in 6 b.c.e. mithraism had been spread throughout the then-known world by a group of magi, who preached an apocalyptic scenario in which mithras, greatly associated with solar symbolism, would return at the end of a 7,000-year cycle to renew the world and to reestablish his earthly reign. in rome, mithras had appeal to both the foot soldier and his ranking officers. mithraism was a macho religion for men only no women allowed. after baptismal rites had been conducted, the rugged legionnaires passed through graded ranks, such as crow, soldier, lion, courtier of the sun

from the t ang dynasty (618 907) to the 1930s. in europe, manichaeism remained quite strong in sicily, spain, and southern france until the sixth century. although the sect posed little threat to the christian church in the middle ages, the term manichaean was used interchangeably with heretic. elements of manichaeism have survived in minor ways in various secret societies, most frequently in its symbolism. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. clifton, charles s. encyclopedia of heresies and heretics. new york: barnes& noble, 1992. ferm, vergilious, ed. ancient religions. new york: philosophical library, 1950. fox, robin lane. pagans and christians. new york: alfred a. knopf, 1989. o grady, joan. early christian heresies

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

gelb, argue that the concept of the unconscious should be totally abandoned in explaining human behavior. gelb feels it would be more useful to recognize several states or types of consciousness working, sleeping, dreaming, daydreaming, trance, and so forth each of which can be productively studied by behavioral scientists. krippner stated that possible confirmation of freud s emphasis on sexual symbolism does occur occasionally in modern electroencephalographic dream research, but he further observed that human thought processes are too 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 118 mysteries of the mind dreaming of worlds beyond (andrew c. stewart/fortean picture library) sigmundfreud brought dreams into the realm of the scientific communit

d for a few moments each morning the final dream of the night would often be remembered. in krippner s opinion, no dream symbols carry the same meaning for every person. despite certain mass-produced dream interpretation guides, the research in the dream laboratories indicates that only a skilled therapist, working closely with an individual over a long period of time, can hope to interpret dream symbolism with any degree of correctness. even then the therapist s interpretations would hold true for only that one subject. krippner points out, however, that certain dreams do occur with great frequency among peoples all over the world. dr. carl g. jung 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 128 mysteries of the mind dr. carl jung (1875 1961 (

words, and crossreferences are indicated by italics. the page references to the subjects include the arabic volume number as well as the page number. main entries are designated by bold page numbers while images are denoted by italics. a abgar (king of edessa, 1:237 abominable snowman. see yeti abramelin magick, 2:49 51 abyssinia, alleged location of ark of the covenant, 2:203 ace (one. see one, symbolism of acrophobtiunusual and unexplained (geuu) presents comprehensive and objective information on unexplained mysteries, paranormal abilities, supernatural events, religious phenomena, magic, ufos, and myths that have evolved into cultural realities. this extensive three-volume work is a valuable tool providing users the opportunity to evaluate the many claims and counterclaims regarding t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

t was after his painful separation from his wife that alphonse louis constant assumed the identity of eliphas levi and began to devote his time to an intensive study of alchemy and the occult. often his focus was on the kabbalah and the tarot, believing firmly that the ancient cards depicted a concise summary of all the revelations that had come down to humankind through the ages. levi saw in the symbolism of the tarot cards the key to the egyptian hieroglyphs, the mysteries of solomon, and the truths hidden in the apocryphal text of the book of enoch and the scrolls of hermes trismesgistus. to do a spread of the tarot cards, in levi fs opinion, was to establish communication with the spirit world. to seek within the tarot might bring the serious magician a clue to the manipulation of the

ished four volumes entitled simply the golden dawn. it was regardie fs belief that the heritage of magic was the spiritual birthright of every man and woman and that the principles of such magical systems as the golden dawn should be made available to all who wished to pursue the ancient wisdom teachings. regardie fs work the philosopher fs stone (1937) was written from the perspective of jungian symbolism. in 1941, he took up practice as a lay analyst, and in 1947, he relocated to california where he taught psychiatry. regardie retired from practice in 1981 and moved to sedona, arizona, continuing to write until his death. sources: bonewits, p. e. i. real magic. new york: coward, mccann& georghegan, 1971. monnastre, cris, and david griffin. israel regardie, initiation, and psychotherapy [

ctionary of superstitions. new york: barnes& noble, 1999. walker, barbara g. the woman fs dictionary of symbols and sacred objects. edison, n.j: castle books, 1988. love knots the expression gtying the knot h when one speaks of the marriage vows seems to have almost universal meaning. africans tell of similar gknot-tying h love spells in their own tribes. somehow it seems the most natural kind of symbolism to visualize the binding of one fs self to the object of one fs love while the fingers weave the knots and the lips chant a soulful litany. here is how the ancient love spell of the seven knots was woven: the magician would take a length of cord or ribbon that would sustain seven knots strung out at a distance of about an inch from one another. according to the ritual, the first knot was

THE GOD OF THE WITCHES

nd the first cataract; he was a creatorgod and was represented as a human being with a sheep's head and horizontal horns. but the greatest of allthe horned gods of egypt was osiris, who appears to have been the pharaoh in his aspect as the incarnategod. the crown of osiris, of which the horizontal horns were an important part, was also the crown of themonarch, indicating to all who understood the symbolism that the king as god was the giver of all fertility'in the accounts of the divine birth of the egyptian kings, the future father of the divine child, the pharaoh,visits the queen as the god amon wearing all the insignia of divinity, including the horns. in this connection the god of the witcheschapter i. the horned god7it should also be noted that down to the latest period of pharaonic h

lly had three horns, with "a kind of light on the middle one, by whichhe is accustomed to illuminate the sabbath, and to give fire and light to those witches who hold lightedcandles at the ceremonies of the mass which they counterfeit" usually the devil lit the candles himself andhanded them to his worshippers, but sometimes the witches were permitted to light their own candles. ineither case the symbolism conveyed the meaning that to his worshippers their god was the source of all light.during the ceremony of receiving homage the god was enthroned. after the ceremony of the candles thecongregation knelt before his throne chanting his praises. then there were hymns and prayers, and sometimesthe master gave an address on the tenets and dogmas of the religion. this was more common in scotlan

THE GOLDEN ESSENCE

mysteries, and all western pagan mystery religions besides, including primal christianity. the holy meal, or the sacrament of bread and wine was absorbed into the primal christian stream at a very early date, from the pagan tradition. this does not change the power of this ancient ritual consumption of bread and drink; the flaw in christianity is that the christians do not understand the depth of symbolism behind and within the sacred meal. their lack of awareness, as we shall see, prevents the loop from being complete, as it was intended to be; the mysteries are a matter of deep awareness and realization, not dogma or empty ritual performance. awareness, as it is focused through the housle, is in fact the key to the highest workingthe working of immortality, the immortalization of the ind

me for the housle, and this is easily explainable. the living eat the food of the dead, becoming like dead themselves, so that the dead can eat the food of the living. a two-way sharing and regeneration occurs, on one level. but all of this talk is only a very old necromantic strain to the housle; these mysteries exist in the housle alongside the ones we are discussing here. before we go into the symbolism of bread and wine, we have to discuss the origins of bread and wine- and the answer to this question or origins is known to everyone: wine comes from grapes, and bread from wheat. and here we begin to build parallels: the earth itself represents both the mother of all, and the earth father, the impregnating force of nature; the earth and waters are the primal parents. the grape vines and

l these beings and forces, help us to achieve the realization of these mythological realities within ourselves? simply put, the housle brings in an added level of reinforcement for the mind and understanding. the housle removes the confusion of just trying to meditate on all this and gives us something meaningful and concrete to link our efforts to. but there is still more than that. the housle s symbolism has a lot of innate power, as a result of it s deep relationship to the central forces of the cosmos; as we have seen, the housle can be engaged on many levels. every detail of the housle is volumes deep, and speaks of perfection. we have analyzed what it s various ingredients represent, and to what they are linked; we have shown how the body that consumes the child in the form of bread

THE KEY TO THE MYSTERIES

iration to the unknown, the object of faith is absolutely and necessarily this one thing- mystery. in order to formulate its aspirations, faith is forced to borrow aspirations and images from the known. but she specializes the employment of these forms, by placing them together in a manner which, in the known order of things, is impossible. such is the profound reason of the apparent absurdity of symbolism. let us give an example: if faith said that god was impersonal, one might conclude that god is only a word, or, at most, a thing. if it is said that god was a person, one would represent to oneself the intelligent infinite, under the necessarily bounded form of an individual. it says "god is one in three persons" in order to express that one conceives in god both unity and multiplicity

resh, and the tau hb:taw. finally, there are twelve simple letters; in all twenty-two. the unity is represented, in a relative manner, by the aleph; the ternary is figured either by iod, mem, schin, or by aleph, mem, schin. the septenary, by beth, gimel, daleth, kaph, pe, resh, tau. the duodenary, by the other letters. the duodenary is the ternary multiplied by four; and it reenters thus into the symbolism of the septenary. each letter represents a number: each assemblage of letters, a series of numbers. 184 the numbers represent absolute philosophical ideas. the letters are shorthand hieroglyphs. let us see now the hieroglyphic and philosophical significations of each of the twenty-two letters("vide" bellarmin, reuchlin, saint- jerome, kabala denudata, sepher yetzirah, technica curiosa of

t fire, like an immense serpent, had enveloped everything in its coils, and was about to consume all beings, when divine clemency, raising around it the waves of the sea like a vestment of clouds, put her foot upon the head of the serpent and made him re-enter the abyss. who does not see in this allegory the first idea, and the most reasonable explanation, of one of the images dearest to catholic symbolism, the triumph of the mother of god? the qabalists say that the occult name of the devil, his true name, is that of jehovah written backwards. this, for the initiate, is a complete revelation of the mysteries of the tetragram. in fact, the order of the letters of that great name indicates the predominance of the idea over form, of the active over the passive, of cause over effect. by rever

. thus, among hands, some are laborious, some are idle, some square and heavy, others insinuating and light. hard and dry hands are made for strife and toil, soft and damp hands ask only for pleasure. pointed fingers are inquisitive and mystical, square fingers mathematical, spatulated fingers obstinate and ambitious. the thumb, pollex, the finger of force and power, corresponds in the qabalistic symbolism to the first letter of the name of jehovah. this finger is then a synthesis of the hand: if it is strong, the man is morally strong; if it is weak, the man is weak. it has three phalanges, of which the first is hidden in the palm of the hand, as the imaginary axis of the world traverses the thickness of the earth. this first phalanx corresponds to the physical life, the second to the int

l generation in the equilibrated substance. around the triangle is the cross which divides the circle into four equal< parts, and thus the symbols of religion are united to the signs of geometry; faith completes science, and science acknowledge faith. by the aid of this key one can understand the universal symbolism of the ancient world, and note its striking analogies with our dogmas. one will thus recognize that the divine revelation is permanent in nature and humanity. one will feel that christianity only brought light and heat into the universal temple by causing to descend therein the spirit of charity, which is the very life of god himself. epilogue thanks be unto thee, o my god, that thou has

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ted only a glimpse at this system of averse shadow sorcery. in the terms of sabbatic or luciferian sorcery, the yatuk dinoih provides a powerful model for initiatory practice of the adversary, the perpetual opposition of the universal order. the yatuk dinoih is a system of persian sorcery, developed by practice of a sabbatic/luciferian guild in houston, texas, who were working through zoroastrian symbolism and brought the western left hand path focus to its fold. ultimately, the yatuk dinoih is a dangerous grimoire which can build or destroy the self, depending on the will and the control of the sorcerer. the left hand path is a lonely road of non-union with the natural order, that is by the antinomian path of individual strength. rewritten, reworked and encompassing the persian system of

which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat

bound within the yatuivdah and dregvants7 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. 4 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 5 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon t

h to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. 4 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 5 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 6 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 7 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the present au

THE MAGICIAN S KABBALAH

be able to equate this knowledge to an understanding of the "nature" of hathor, through their mutual correspondence on the tree. there are dangers in taking this approach too simplistically, as there are dangers in all methods of translation and learning, but it provides an incomparable method of accessing whole ranges of new information and rapidly assimilating unfamiliar systems (c) a system of symbolism which enables thinkers to formulate their ideas with complete precision, and to find simple expression for complex thoughts. as a system, kabbalah offers a simple basis from which can be modelled complex processes. in the science of complexity, this is called "surface complexity arising out of deep simplicity. for example, a basic knowledge of the hebrew letters can be utilised to model

ound of reality. lk, a word meaning "to you" and hence can be seen as the mystical return up the tree of life from malkuth to kether as the "you" is the self, or god one is moving towards. k, by itself is kaph, the hand of god in kether("who hath measured the waters in the hollow of his hand and meted out heaven with the span- isaiah 40, v.12) or the hand as the receptive malkuth on the tree. the symbolism of the hand is varied, but in this context can be seen as representing the transmission of divine grace between kether and malkuth. also see notes later referring to kaph and the wheel tarot card as attributed to kether. thv, is tau, the cross and synthesis in malkuth, but also symbolic in this diagram of spirit (the "crown, or kether of the pentagram) crucified in the four elements (com

in binah resh refers to consciousness and light through the tarot card of "the sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the brain may be divided into chockmah and binah, whilst the crown of the head is of course kether. the greater and lesser holy assemblies of the zohar elaborate on this symbolism at length. resh is also (via the sun card) allocated to the sephirah tiphareth, which is to say "consciousness" and is the state of mind dealt with physically by the "front of the head (a more accurate translation of resh. it can be deduced from this current attribution that "understanding" is a transcendent form of consciousness (the sun of tiphareth arising from the sea of binah as the

s the state of mind dealt with physically by the "front of the head (a more accurate translation of resh. it can be deduced from this current attribution that "understanding" is a transcendent form of consciousness (the sun of tiphareth arising from the sea of binah as the golden dawn image depicts it) preceding the final synthesis in chockmah of the magician before god. this is resumed under the symbolism of the "bornless ritual" as recorded by aleister crowley in "liber samekh. the original greek text of the ritual("fragments of a graeco-egyptian work upon magic, trans. goodwin 1852) uses the phrase "the headless one, or "the headless spirit, but the hebrew would be achd bain rash or achd bla rash, meaning "one without a head. this is likely to have been utilised by crowley in his re-nam

ic involving the egyptian goddess ma'at, who can be attributed to chesed, designed by maggie ingalls demonstrates this procedure, by the meditation (hod) on a flame (tiphareth) and a feather (chesed, which combined with a suitable mantra links the practitioner to the "ma'at current, which is none other than the evolutionary and stochastic current of the universe. the hermit card also resumes this symbolism, and perhaps should be drawn bearing a quill, not a staff. chapter eight; geburah, the folding of the robe geburah is the fifth sephirah of the creative process, and signifies in hebrew a number of related meanings, around the theme of strength: strength, power, force, valour, courage, victory, might, god, strong, mighty, hero. geburah is connected with the punishment of god, rigour, sev

THE MARTINIST OPERATIVE GENERAL RITUAL

d that it signified the fire. st. jerome in his "mystic interpretation of the alphabet" defined this letter shin as the symbol of the vivifying word. much later, papus tells us1) that this letter shin, inverted, in the flamboyant star (the pentagram) with its point up, represents to the rosicrucian initiate the incarnation of the divine word in the human nature. dr. r. allandy, in his work on the symbolism of numbers, adds this to what papus had already said. the addition of shin to the sacred tetragram (i.h.v.h) marks the passage of the quaternary into the quinary for the formation of the living creature. jesus, the word made flesh, kabalistically represents all creatures, but particularly man, as man is the most evolved of all creatures" having been taught, and which is in accordance wit

THE MIDDLE PILLAR

rmation on the art of relaxation and its importance to the individual's well-being. chapter seven provides several exercises for this, and both solitary and group work is covered. chapter eight examines the eastern system of the chakras including the similarities and differences between the qabalistic and yoga systems of self-growth. an exercise for activating the chakras is included. the use and symbolism of the pentagram ritual and the middle pillar exercise are investigated in chapters nine and ten, which also give egyptian, greek, gaelic, and shamanic versions of these rituals for the benefit of those readers who are not especially drawn to the language of hebrew but nevertheless would like to experience the energies involved. also included is a revised and expanded version of the midd

, mother, and son. osiris, isis, and horus are an excellent example. this is true also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in the words "man is peace and woman is power" bearing all these in mind, we conclude that as chesed represents the father and gevurah the mother,l3 so tiphareth which is beauty, is the reconciler between

ly shunned by the theurgist as he would a foul disease" in the neophyte ritual of the golden dawn, the candidate swears..i will not debase my mystical knowledge in the labour of evil magic at anytime tried or under any temptationj'(regardie, the golden dawn, 123. it should be clear that serious, ethical magicians do not engage in satanism or black magic. 5. the two pillars are a major part of the symbolism of the qabalah, an ancient hebrew mystical tradition that is the cornerstone of modem western magic and spiritual growth. for more information about the qabalah, see regardie's a garden of pomegranates (llewellyn, 1988) or our own book, the golden dawn journal, book ii, qabalah: theory and magic (llewellyn, 1994. 6. in a golden dawn temple, that is. temples of other magical or esoteric g

ntent and prerogative of this plane. where there is an effort on the part of the higher genius or it to transmit noble impulses or inspiration from its own divine realm, the state of swapna has to be passed through. this passage colors the tenor of the impulse, imparting to what may originally have been pure thought and transcendentalism an emotional tone or feeling which is expressed in terms of symbolism. thus whatever ideas are impacted upon our consciousness from higher spheres are tinted with the dream symbolism of the formative world. a wide knowledge of the nature and sigruficance of symbols, and an acquaintance with the operation of swapna is necessary if the original message and its meaning are to be divined. here we have, also, the emotional mechanism providing the drive and impu

nse of desirable factors of consciousness. magic, very sanely, combines the advantages of both points of view, eliminating the dangerous and harmful features common to the others. always in a salutary way is the path between the two extremes indicated. when actually performing the qabalistic cross it is well to face the east, the place of the rising of the sun. ths takes advantage of a prevailing symbolism which identifies the yechidah with enlightenment and wisdom, a spiritual concept always determined by and defined in terms of light. it is from the east that the light arises. standing motionless, with the eyes closed should that render the act of reflection easier, endeavor to contemplate the nature of the yechidah, that it is by definition, the quintessence of light, life, love, and li

THE TAROT OF C C ZAIN

s born or to be born. in her left hand she carries an eagle, the symbol of fruitfulness and of the heights to which the flights of the spirit can raise itself through the emotions engendered in union. the seat upon which she rests is covered with eyes, indicating that through union the eyes of the soul have been opened to a knowledge of good and evil. this ensemble pictures, in terms of universal symbolism, generation, gestation, and universal fecundity. the sovereign--arcanum iv. in divination, arcanum iv may be read as realization. arcanum iv is figured by a man; on his head a sovereign's helmet. he is seated upon a cubic stone; his right hand raises a scepter surmounted by a circle, and his right leg bent, rests upon the other, forming with it a cross. the cubic stone, image of the perf

THE SECRET RITUALS OF THE OTO

h century few people seem to have displayed any great interest in the original order of the temple, the knights templar, suppressed in 1314 on the grounds that its members were heretical, blasphemous and sodomitical. with the rise of continental and anglo-saxon freemasonry, however, the building activities of the templars began to attract attention. perhaps, thought some masons, the fact that the symbolism of the craft degrees of masonry was concerned with both the building of a temple and the murder of its architect, hiram, suggested the existence of a connection between the knights templar and freemasonry? perhaps the masonic fraternity did not, as was assumed by most of its members, go back to the time of king solomon but was simply an underground continuation of the order of the temple

.secret%20rituals%20of%20the%20o.t.o/p2c2.html (14 of 14 [12/28/2001 2:02:43 pm] sroto_notes 29. also known by the title of man. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note29.html [12/28/2001 2:02:46 pm] the secret rituals of the o.t.o. part two the rituals themselves* second degree31 prefatory note this is the last of the o.t.o. degrees based on the symbolism of saladin and the oasis. beyond the second degree symbolism is, apart from its thelemic elements, based on that of freemasonry. second degree opening the oasis is open in the first degree. the c. has been given the pass word. the tent, etc, of s. have been moved to the centre facing west. the water of the well is reduced to a small depth. s. crosses his hands, right over left; w. and e

20o.t.o/p2c4.html (19 of 19 [12/28/2001 2:03:21 pm] sroto_notes 32. also known by the titles of master magician and devotion. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note32.html [12/28/2001 2:03:23 pm] the secret rituals of the o.t.o. part two the rituals themselves* lodge of perfection and fourth degree35 (holy royal arch of enoch) prefatory note the symbolism of this degree is based on that of the holy royal arch degree of orthodox freemasonry. this is itself based on the old testament (haggai ii v. 1-9. the officers who operate the ritual (h, j. and z) are, then, haggai, joshua and zerrubbabel. the altar of this rite is a modified form of that of the holy royal arch, and without some description of it both the opening of the lodge of perfect

earth be null and heaven abhorred! all s a lie, although divine give annihilation s sign! chorus. nothing now remains. etc. unclothe: untyle. there is no formal closing; all has been destroyed. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (9 of 9 [12/28/2001 2:04:24 pm] sroto_notes 48. this is an intermediate degree, between the fourth and fifth. its symbolism is thelemite and anti- christian. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note48.html [12/28/2001 2:04:26 pm] the secret rituals of the o.t.o. part two the rituals themselves* fifth degree54 form of the petition to be written out and signed by every postulant i, the undersigned, request the most wise and perfect sovereign and the very august

TRUE HISTORY OF WITCHCRAFT

is nothing, nothing of pacts with the "devil" or the worship of evil in any of this; that belongs to misguided exchristians who have been given the absurd fundamentalist sunday school notion that one must choose the christian version of god, or choose the devil. islam, judaism and even catholicism have at one time or another been thought "satanic" and occultists have merely played on this bigoted symbolism, not subscribed to it. as we have seen, wicca since gardner's time has been watered down in many of its expressions into a kind of mushy white-light `new age' religion, with far less of the strong sexuality characteristic of gardnerianism, though, also, sometimes with less pretense as well. in any event, satanism has popped up now and again through much of the history of the christian ch

the church would have it, but, as we have seen, neither were they likely to have been "witches" in the wiccan sense, either. the hellfire clubs of the eighteenth century were satanic, and groups like the process church of the final judgement do, indeed, have satanic elements in their (one should remember) essentially christian theology. aleister crowley, ever theatrical, was prone to use satanic symbolism in much the same way, tongue jutting in cheek, as he was given to saying that he" sacrificed millions of children each year" that is, that he masturbated. crowley once called a press conference at the foot of the statue of liberty, where he announced that he was burning his british passport to protest britain's involvement in world war one. he tossed an empty a true history of witchcraft

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

all, fundgruben des orients, vol. vi, p. 35, and plate iv, fig. 31. see our plate xxxi, fig. 6. generative powers 139 more liable to degradation in form than that of the male, because it was much less easy, in the hands of rude draughtsmen, to delineate in an intelligible form, and hence it soon assumed shapes which though intended to represent it, we might rather call symbolical of it, though no symbolism was intended. thus the figure of the female organ easily assumed the rude form of a horseshoe, and as the original meaning was forgotten, would be readily taken for that object, and a real horseshoe nailed up for the same purpose. in this way originated, apparently, from the popular worship of the generative powers, the vulgar practice of nailing a horseshoe upon buildings to protect the

TYSON DONALD NEW MILLENNIUM MAGIC

rbitrary tokens, but reflects both the nature of the individual planets and their interrelationship. it proves the unique- ness of mercury with unmistakable clarity. the sun and the moon are paired and separated from the rest of the planets by each being given a single, pure sign denot- ing its quality: sun: el moon: the jupiter-saturn and mars-venus pairs are likewise inescapable, based on their symbolism. all four of these planets are double-compound, partaking of the pure solar or lunar qualities blended with the quality of the earth, which is repre- sented by the cross: jupiter: 3 mars: 6 saturn: fi venus: 9 unique and apart, mercury is made up of the symbols of the three primary forces-sun, moon, and earth. it is the only planet that combines the solar and lunar symbols. these are hel

ns of the three simple symbols. no other planets can exist within the framework of astrology apart from those dis- played within the fifteen small triangles that surround the triangle of light. had modern astrologers understood this inescapable fact when they attempted to incor- porate the newly discovered outer planets, uranus, neptune and pluto, into the ele- gant system of ancient astrological symbolism, they would not have made such an embarrassingly awkward job of it. in order to be valid, each of the three new planets must correspond in meaning to one of the five mercury-variants. if it does not cor- respond, it simply will not fit into astrology and cannot be forced to do so. these variants, which really bear no features of mercury but are distinct planets in their own right, can be

planetary being. each chakra is a filter of a different color corresponding to the planet and the sephiroth or sephirah to which it relates. if the magus chooses to enter the crown center he or she will feel a oneness with the light. the brow center will give a feeling of penetrating intellect and clarity of per- ception. the throat center causes a burgeoning of the subtle powers of intuition and symbolism. the heart chakra is the center of balance that controls and regulates the posi- tive and negative forces of the perceived self, even as the heart regulates the sensa- tions through its rate of pulsation. the solar plexus center controls the breathing and nervous impulses of the body. it is a focus for ingoing and outgoing information concerning the physical running of the body. it gives

pper half of the tree and its mirror reflection on the lower half is seen to be stronger than is commonly thought. the twofold division of the tree, which is rarely mentioned or written about, is revealed to be at least equal in importance with the other more accepted divisions-the three vertical pillars, the three trian- gles, and the diagonal opposites: on a practical level the powerful magical symbolism of the kabbalah is literal- ly placed at the fingertips of the magus. by relating the powers, angels, demons, and names of god of each sephirah to one of the fingers, the magus can make his or her hands into a miniature temple of the art. ritual finger magic, so often hint- ed at in magical texts but never explicated, is given a rational basis (see chapter 36 for a more detailed examinat

astrological sym- bols. however, it is equally permissible to put the fool at the end or anywhere in between. perhaps this explains why the fool traditionally was put between cards xx and xxi. the placement is so arbitrary, it suggests the absurdity of trying to fix the fool between any of the numbered cards. understanding the role of the fool is the single most important step in learn- ing tarot symbolism because the fool reveals the dynamics underlying this philo- sophical machine. the diviner and the fool are one, but the diviner is colored by various shades of prejudice and bias, whereas the fool is as clear as water. the diviner stands with the fool in a great circular chamber with twenty-one glass windows of different colors. as the diviner approaches a window, the light shining thro

TYSON DONALD SOUL FLIGHT

ly in later years. he may even have introduced hitler into experiments with peyote, the drug employed by the shamans of the new world for soul flight, as suggested by wulf schwarzwaller in his book the unknown hitler. however, there is no reliable evidence to support either of these conjectures. hitler himself was not greatly interested in the ceremonies of ritual occultism. he manipulated occult symbolism and the intense emotion it generated for his political purposes, but he probably did not engage in overtly occult practices. what is beyond question is that the nazi party arose directly out of the thule society, an occult organization founded on august 17, 1918, by rudolf von sebottendorff (1875-1945. it adopted as its symbol a dagger surrounded by oak leaves, superimposed on a swastika

cal purposes, but he probably did not engage in overtly occult practices. what is beyond question is that the nazi party arose directly out of the thule society, an occult organization founded on august 17, 1918, by rudolf von sebottendorff (1875-1945. it adopted as its symbol a dagger surrounded by oak leaves, superimposed on a swastikakith curved arms. hitler would later use the swastika as the symbolism of nazism. on november 9, 1918, just prior to germany's acceptance of the humiliating armistice treaty that ended the first world war, the newly established thule society met and resolved to continue the struggle for german supremacy. sebottendorff proclaimed as its new symbol a red eagle, declaring to his fellow members that the eagle was an aryan symbol, and that its color symbolized i

l chamber does not need to have a corresponding door in the actual room in which the ritual is conducted because it represents not the physical door of the room, but rather the expanded central point of the ritual circle-which is understood to be embodied in the four walls of the astral chamber. key the key does more than simply lock and unlock the door of the astral chamber. it determines by its symbolism what environment the door opens upon. on the physical level, there are many kinds of symbolic keys that can be used to access different astral locations and different astral planes. these will be treated in detail in later chapters. the tattwa symbols used to open astral gateways by members of the golden dawn are one type of key. the twenty-two picture cards of the tarot are another type

by a completely different environment. in the ritual structure presented in this book, travel across the lower astral, and hence travel across the surface of the physical world from place to place, is effected by means of a corridor extending from the doorway of the ritual chamber. where the corridor leads is 180. eliade, 200-2. chapter ten: uses of ritual 167 determined in a general sense by the symbolism on the keycard used to unlock the door. the corridor will lead to an environment that is in harmony with the nature of the key. when traveling across the landscape of the physical world, the key can be made quite narrow and specific-an address in a particular city, for example. the corridor has no windows or doors on its sides. this provides secure travel, since there is no entry to the

cross the tops of the wind-borne clouds-diana on her pale mare rushing after her pack of hounds, her silver bow drawn to launch an arrow at her unseen quarry. another trigger that historically has been effective in inducing specific dream events is a charm placed under the pillow just before going to sleep. this can also be employed to produce a lucid dream state. the charm should indicate by its symbolism the effect it is intended to produce, and will be more potent for purposes of astral awareness and astral projection if it is lunar in nature. such a charm may be called an astral doorway. an effective design would be a disk of black craft paper three inches in diameter, on which you have drawn or painted with silver ink or silver paint the waxing crescent of the moon, between the points

TYSON DONALD THE MAGICAL WORKBOOK

ers are original rituals, but based on golden dawn components. the single thread connecting the exercises is their utility. i have used them all at various times and have found them effective in advancing my skills and awakening sleeping perceptions and abilities. they work, or i would not have included them. readers of my other works will know that i do not agree with every aspect of golden dawn symbolism. these disagreements are described and justified at length in my book new millennium magzc, where my personal system of magic is presented. to avoid confusing beginners, all of the exercises in the present work adhere to the golden dawn system of occult correspondences. golden dawn associations are used by the majority of ritual magicians and pagans practicing magic today, even though ma

rit. it will readily be seen that these words cannot be pronounced in the usual way. vowel sounds must be added, or each letter must be pronounced separately. the golden dawn combined both of these workarounds when voicing these enochian words. in the exercise, i have provided the pronunciations that were used by the golden dawn in its ritual. unfortunately, they obscure the very important number symbolism of three letters, four letters, and five letters in each word set. for this reason, i have also indicated the original spelling of the words in the body of the exercise. it would not be possible to fully explain the meanings of the enochian words in this little book. those interested in enochian magic should consult my enochian magzc for begznners. however, it is not necessary to underst

cribe a complete circle in the heavens. the sum 112 may also be considered as 100+ 12, or by pythagorean addition, 10+ 12. 306 moving exercises it is not necessary to understand fully this analysis of the structure of the circle and triangle to practice the exercise. it is inserted to show that the arrangement of the tarot trumps and the selection and placement of the coins have a basis in occult symbolism, and should not be arbitrarily changed. the procedure in this exercise can be used to evoke any lower spirit into the triangle, but it is necessary to know the names of power that rule over that spirit before evoking it. for purposes of practice, the four kings of the elements should be used. evocation of these kings alone can accomplish most of the material goals that might arise during

TYSON DONALD THE POWER OF THE WORD

the enochian diaries, and unlock many of the secrets in these works. because the throne and clock are so important in understanding tetragrammaton, i have examined the system of enochian magic in considerable detail in chapter xvi. xvi tetragrammaton appendix a contains the corrected english text of all eighteen enochian keys and the key of the thirty aethers, with an accompanying analysis of the symbolism in the keys. this study shows the angels of the keys to possess the same apocalyptic nature as those described by st. john the divine in his biblical book of revelation. i have put forward the theory, which will undoubtedly arouse controversy, that the watchtowers and enochian keys are parts of a great ritual of ceremonial magic designed to trigger the chaotic final destruction of our un

was a triangle, within which was a square, within which was a circle. from the unity of the circle arises trinity, and trinity gives birth to quaternity, which in the highest mystery returns to unity once again. the center and perimeter meet and are the same. the same shifting of emphasis between three and four that occupied the minds of alchemists and christian theologians is evident in buddhist symbolism as well. as jung points out (psychology and alchemy, p. 96, all lamaistic mandalas are based on a quaternary system, yet the great symbol of the world wheel is based on a ternary system. the four occult elements naturally fall under the letters of ihvh. masculine and creative fire is given to the yod; feminine and receptive water is given to the first he; active intellectual air is place

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

at black under other circumstances appears white and white under other conditions looks black. the division between the sides is s-shaped to give the appearance of turning movement in the circle, indicating that this primal duality is not static but in constant flux. the yin-yang symbol understanding the name 27 this binary pair of opposites is represented in oriental philosophy by the more basic symbolism of a solid line and a broken line. the solid line is masculine and the broken line feminine. these basic signs can be used to represent all opposite pairs such as hot-cold, up-down, dark-light, longshort, good-evil, and so on. in themselves these simple signs are of limited usefulness, but the number of different things that can be represented by them increases exponentially as they are

mbol of the monad seems to require the assistance of an "oral teaching" that has not come down to us, although dee probably communicated it to others in his lifetime. i believe i have the key, or one of the keys, to a true understanding of dee's monad symbol. while i do not pretend to a complete gnosis of the glyph, it is necessary to examine it here because it bears directly on the structure and symbolism of tetragrammaton, particularly as the name relates to the symbolism of the planets. there can be no doubt that dee was a christian kabbalist. he was familiar with all the major magical texts of the renaissance, including the occult philosophy of cornelius agrippa. he was skilled in the art of ceremonial magic and knowledgeable in the numerical and positional manipulations of the kabbala

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

ural order, they will never fully enter into selfhood. if you have a great deal of trouble with guilt, large doses of nietzsche, redbeard, or la vey may be in order. 9. detach yourself from the natural order with time games. the calendar, the clock, and the computer have traditionally belonged to anti-individual entities. the catholic church, with its cycle of fasts and feasts and year of endless symbolism, stole time from the european people long ago. the church of satan began the reclaiming of time by declaring o f one's birthday as the supreme holiday. it's no coincidence that the flex time and work-at-home concepts have come in with the new aeon. begin to arrange your own life as much as possible by your schedules (and vary those lest you come up a different box of dead time. as you do

UNLEASHING THE BEAST

ns. much of the o.t.o.'s ritual centered around this inner kernel of sexual magic though one already quite different from the more conservative system of randolph. as the o.t.o. proclaimed in the journal oriflamme in 1904 "our order possesses the key which unlocks all masonic and hermetic secrets, it is the teaching of sexual magic and this teaching explains all the riddles of nature, all masonic symbolism and all religious systems."liv the o.t.o. developed a system of nine degrees, the first six of which were more conventional masonic initiations. the seventh, eighth and ninth degrees, however, focused respectively upon the theory of sex magic and on the techniques of auto- and hetero-sexual magic.lv through the magical act of intercourse, by focusing all one s will and imagination upon a

of the order, i must be allowed the ix degree and obligated in regard to it. i protested that i knew no such secret. he said 'but you have printed it in the plainest language. i said that i could not have done so because i did not know it. he went to the book- shelves; taking out a copy of the book of lies, he pointed to a passage in the despised chapter. it instantly flashed upon me. the entire symbolism not only of free masonry but of many other traditions blazed upon my spiritual vision. from that moment the o.t.o. assumed its proper importance in my mind. i understood that i held in my hands the key to the future progress of humanity (ibid. lixcrowley, the confessions, 767. see also peter r. koenig "spermo-gnostics and the o.t.o" available on-line at http//www.cyberlink.ch/ koenig/spe

WAITE ASPECTS OF MASONIC SYMBOLISM

esire of the sabbat so is will be become! vox sabbatum by michael w. ford 2003 artwork by elda isela ford 2003 other art by various illustrators. cover sabbat, witch offering navel cord and daemon initiator pg. 16 belial from hades, based from medieval painting. pg. 22 lucifer ahriman leviathan, self-transformation michael ford* p.o. box 926344* houston, tx 77292* 26some deeper aspects of masonic symbolism by bro. aurthur edward waite part i the subject which i am about to approach is one having certain obvious difficulties, because it is outside the usual horizon of masonic literature, and requires, therefore, to be put with considerable care, as well as with reasonable prudence. moreover, it is not easy to do it full justice within the limits of a single lecture. i must ask my brethren t

or speculative, we apply these tools to our morals" with certain variations, these words occur in each of the craft degrees, and their analogies are to be found in a few subsidiary degrees which may be said to arise out of the craft- as, for example, the honorable degree of mark master mason. that which is applied more specially to the working implements of masonry belongs to our entire building symbolism, whether it is concerned with the erection by the candidate in his own personality of an edifice or "superstructure perfect in its parts and honorable to the builder" or, in the mark degree, with a house not made with hands, eternal in the heavens, or again with solomon's temple spiritualized in the legend of the master degree. a system of morality it comes about in this manner that maso

he physical world. the imputed darkness of his previous existence, amidst the life of the uninitiated world, and the yoke which is placed about him is unquestionably in correspondence with the umbilical cord. you will remember the point at which he is released therefrom- in our english ritual, i mean. i do not wish to press this view, because it belongs of right, in the main, to another region of symbolism, and the procedure in the later degrees confuses an issue which might be called clear otherwise in the degree of entered apprentice. it is preferable to say that a new light- being that of masonry- illuminates the world of the lodge in the midst of which the candidate is placed; he is penetrated by a fresh experience; and he sees things as they have never been presented to him before. wh

being that of masonry- illuminates the world of the lodge in the midst of which the candidate is placed; he is penetrated by a fresh experience; and he sees things as they have never been presented to him before. when he retires subsequently for a period, this is like his restoration to light; in the literal sense he resumes that which he set aside, as he is restored to the old light; but in the symbolism it is another environment, a new body of motive, experience, and sphere of duty attached thereto. he assumes a new vocation in the world. the question of certain things of a metallic kind, the absence of which plays an important part, is a little difficult from any point of view, though several, explanations have been given. the better way toward their understanding is to put aside what

e imagery of francis bacon, lord verulam, he has learned how to effectuate in his own personality "a new birth in time" to wear a new body of desire, intention and purpose; he has fitted to that body a new mind, and other objects of research. in fine, he has been taught how to lay it aside, and yet again he has been taught how to take it up after a different manner, in the midst of a very strange symbolism. imperfect symbolism now, it may be observed that in delineating these intimations of our symbolism, i seem already to have departed from the mystery of building with which i opened the conference; but i have, been actually considering various sidelights thereon. it may be understood, further, that i am not claiming to deal with a symbolism that is perfect in all its pats, however honora

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

y of egypt, and that a thousand years before he lived the egyptians themselves had forgotten what the original form of the legend was. they preserved a number of ceremonies, and performed very carefully all the details of an ancient ritual at the annual commemoration festival of osiris which was held in november and december, but the evidence of the texts makes it quite clear that the meaning and symbolism of nearly all the details were unknown alike to priests and people. an important modification of the cult of isis and osiris took place in the third century before christ, when the ptolemies began to consolidate their rule in egypt. a form of