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1 10 INITIATION CEREMONY

hos, assist the kerux in the reception. stol: dad: take up positions so as to face neophyte as he enters hall. kerux: opens door and admits neophyte, but does not stand in front of him. hiero: frater, as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gateway and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass whe

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

3 8 INITIATION CEREMONY

lesmatic symbols to each geomantic figure kamea of saturn, jupiter, mars, sun, venus, mercury and moon part ii path 30 advancement hiero: honoured hegemon, you have my command to present the theoricus with the necessary admission badge and to admit him (her. heg: rises, goes to door, opens it, presents theoricus with the greek cross of the 13 squares and admits him. heg: behold he hath placed his tabernacle in the sun. heg: leads theoricus to north east and places him before and facing the pillars. hiero (knocks) frater xyz (sorer) before you in the east are the portals of the 30th, 25th, and 26th paths, leading from the grade of theoricus to those grades which are beyond. of these the only one now open to you is the 30th which leads to the grade of practicus. take in your right hand the s

ABRAMELIN1

ould be drawn on the first leaf of the said book; and having kindled a lamp which should be suspended above the centre of the table, thou shalt surround the said table with a white curtain;11 clothe thyself in the proper vestments, and holding the book open, repeat upon thy knees the following prayer with great humility: 10 published by g. redway, london, 1889. 11 so as to make a species of small tabernacle around the altar. introduction xxv the prayer. adonai, elohim, el, eheieh asher eheieh, prince of princes, existence of existences, have mercy upon me, and cast thine eyes upon thy servant (n) who invoketh thee most devoutly, and supplicateth thee by thy holy and tremendous name, tetragrammaton, to be propitious and to order thine angels and spirits to come and take up their abode in th

ABRAMELIN2

which you shall make a small altar, and you shall cover the same with a hut (or shelter) of fine branches, so that the rain may not fall thereon and extinguish the lamp and the censer. around the altar at the distance of seven paces you shall prepare a hedge of flowers, plants, and green shrubs, so that it may divide the entrance39 into two parts; that is to say, the interior where the altar and tabernacle will be placed after the manner of a temple; and the part exterior, which with the rest of the place will be as a portico thereunto. now if you commence not this operation in the country, but perform it in a town, or in some dwellingplace, i will show unto ye what shall be necessary herein.40 ye shall choose an apartment which hath a window, joined unto the which shall be an uncovered t

ALEISTER CROWLEY SEPHER SEPHIROTH

e bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic number of hod a tent, tabernacle lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mercury hl) to remove, cast away )lh confession ywdyw perhaps, possibly; would that; not, no wl to separate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profession lz yechi

wmh residence, station bycn 154 elohim of lives (cf. 149) myyx myhl) 155 adonai the king: a divine name of malkuth (cf. 65& 361) klm ynd) the faithful friend nm)n dwd the beard( gcorrect h (s.d. 2:1 et seq )nqd letters of the cherubic signs c n+ w a seed hnq 156 the number of letters in each tablet of enoch: 12 13 babalon: the victorious queen (lit. ggate of the gods h; see liber 418) n(l)b)b the tabernacle of the congregation (lev. 1:1) d(wm lh) a viper h(p) locked [door; shod, wearing shoes lw(n fowl pw( zion nwyc limpid blood lwlc crying aloud (the city of hadar (see 209, referred to binah in i.r.q. 994; cf. s.d. 4:19) w(p 157 the setting of the sun hmx ymwdmd was angry, enraged; anger p(z the beard (s.d. cap. 2; lingam (qnz) nqz hidden; wonderful )lpwm female; yoni hbqn demon; injurer

ons mywn# 407 mark, token, sign tw) the precious oil bw+ nm# cursed rwr [noah fs] ark hbt 408 the sapphire stone rypsh nb) this, here (f) t)z attachment, love, desire (deut. 10:15) q#x broken; terrified tx 409 patriarchs )thb) fathers twb) one (f) tx) holy ones #dqh prayer of holiness h#dq 410 liberty; a swallow rwrd visions, imaginations (dan. 4:2) rhrh crucible (as place of refinement) prcm the tabernacle nk#m sacred; saint #wdq holy #dwq he heareth (m# 411 the foundations of the earth cr) ydswm dwelling, habitation )nk#m a temporal order mynmz rds desolation, emptiness (expresses first root of all good) wht palace of delight (referred to tiphareth) nwcr lkyh 412 beth: an house tyb new (ch) tdx white whorl nbl rmc the highest height nwyl( mwr a longing for hw)t 414 azoth, the fluid (init

y 1049 repayment, restoration; a weighing out of repayment *lwmg ml#m 1050 the thummim: perfections (see 257 *mymt 1052 paths *nylyb# 1053 sapphire stone *ryps nb) 1055 the likeness of man *md) twmd 1056 the lily tn#w# 1057 the precious oil *bw+ nm# gemini: the twins *mymw)t 1058 the sapphire stone *rypsh nb) the house of god (cf. 443 *myhl) tyb 1059 a loving hind (prov. 5:19 *mybh) tly) 1060 the tabernacle *nk#m treasured gold, cimelia (perh. inf. from mh+k, ggold h and arabic^^kthm, gto cover, conceal h *mtkm dragon; jackals, wild beasts (pl. of 450 *mynt 1061 and breathed into his nostrils the neschamah of [their] lives (i.r.q. 939) myyx tm#n wyp)b xpyw palace of delight (referred to tiphareth *nwcr lkyh strong, hardy *mynt) 1062 white whorl *nbl rmc 1066 the lesser light (luna *n+qh rw

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ote from liber aleph- de morte. thou hast made question of me concerning death, and this is mine opinion, of which i say not: this is the truth. first in the temple called man is the god, his soul, or star, individual and eternal, but also inherent in the body of our lady nuith. now this soul, as an officer in the high mass of the cosmos, taketh on the vesture of his office, that is, inhabiteth a tabernacle of illusion, a body and mind. and this tabernacle is subject to the law of change, for it is complex, and diffuse, reacting to every stimulus or impression. if then the mind be attached constantly to the body, death hath not power to decompose it wholly, but a decaying shell of the dead man, his mind holding together for a little his body of light, haunteth the earth, seeking a new tabe

nd might of its love, to its star, resisteth the ministers of disruption, for a season, according to its strength. now, if this star be of those that are bound by the great oath, incarnating without remission because of delight in the cosmic sacrament, it seeketh a new vehicle in the appointed way, and indwelleth the foetus of a child, and quickeneth it. and if at this time the mind of its former tabernacle yet cling to it, then is there continuity of character, and it may be memory, between the two vehicles. this is, briefly and without elaboration, the way of asar in amennti, according to mine opinion, of which i say not: this is the truth. de nuptiis summis. now then to this doctrine, o my son, add thou that which thou hast learned in the book of the law, that death is the dissolution i

ALEISTER CROWLEY THE SWORD OF SONG

by aleister crowley* it is a lamentable circumstance that so many colossal brains (w. h. mallock &c) have been hitherto thrown away in attacking what is after all a problem of mere academic interest, the authorship of the plays our fathers accepted as those of shakespeare. to me it seems of immediate and vital importance to do for shakespeare what verrall has done so ably for euripides. the third tabernacle must be filled; shaw and the human must have their superhuman companion (this is not a scale: pithecanthropoid innuendo is to be deprecated) till now as i write the sun bursts forth suddenly from a cloud, as if heralding the literary somersault of the twentieth century we have been content to accept shakespeare as orthodox, with common sense; moral to a fault, with certain rabelasian le

ALEISTER CROWLEY EQUINOX EQ I 2 2

air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve constellations of the zodiac" he then explains that to the thirty-second path of the sepher yetzirah is attributed the seven abodes of assiah; to the four elements, the kerubim, and the qliphoth.5 267 it represents the connecting-link between assiah and yetzirah. it is the rending of the veil of the tabernacle; and it is the passing of the gate of eden. after which he enters upon the symbolisms of the twenty-first key of the tarot, the naked female form of which represents the bride of the apocalypse, the qabalistic queen of the canticles, the egyptian isis of nature. her two wands are the directing forces of the positive and negative currents. she is the synthesis of the thirty-second path u

gives it).25 "hierophant inductor" what is the answering sign "associate adept" the sign of the closing of the veil (gives it).26 "hierophant inductor" what is the word "associate adept" pe. hb:peh "hierophant inductor" resh. hb:resh "associate adept" kaph. hb:koph "hierophant inductor" tau. hb:taw "associate adept" the whole word is paroketh hb:taw hb:koph hb:resh hb:peh, meaning the veil of the tabernacle. 284 in and by this word the hierophant inductor declares the portal of the vault of the adepts duly opened. 25 for these signs "see" liber o, no. ii, vol. i, the equinox. 26 for these signs "see" liber o, no. ii, vol. i, the equinox. illustration on page 282 approximated below. 23th. 26th. 25th. 24th. 21st_ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ pan devil hermetic later older imageof

ALEISTER CROWLEY EQUINOX EQ I 4

of rest, so that like a mirror will they reflect the unimaginable glory of the atman. and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband.140 and i heard a great voice out of heaven saying, behold the tabernacle of god is with men, and he will dwell with them, and they shall be his people, and god himself shall be with them and be their god. and god shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.141 106 compare this with the following: that which is the night of

ALEX SANDERS THE KING OF THE WITCHES

l wood in the midst of which you shall make a small altar and you shall cover the same with a hu t or shelter of fine branches so that the rain may not fall thereon and extin guish the lamp and the censer. around the altar at a distance of seven paces you shall prepare a hedge of flowers, plants and green shrubs so that it may divide the entrance into two part s, the int erior where the altar and tabernacle shall be placed after the manner of the temple. and the ext erior which shall be as a portico thereunto' alex was miles away from any wood, however, so he simulated one in his room, having read in the statement 'we shall rule and govern ourselves according to the means at our disposal 'the floor should be of wood' commanded the book. alex removed the lino and scrubbed the bare boards 't

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ing their separated development, a thing only permissible in time and space or during the evolutionary process, but not permissible from the standpoint of the eternal now, and from the unity of the all-self. the vishnu or the love-wisdom aspect is latent in the self, and is part of the monadic content, but the brahma aspect, the activity-intelligence aspect precedes its manifestation in time. the tabernacle in the wilderness preceded the building of the temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast its roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein

caution is needed. yet if the hints given above are studied, if the various secrets of the builders are pondered upon, and if the esoteric side of masonry is carefully and persistently meditated upon, the work of the great architect and his many assistants will stand forth in a clearer and a fuller light. one hint may here be given, forgetting not that the work is twofold: the construction of the tabernacle, or the building of the temporary forms is the work of the divine carpenter, whilst the building of the temple of solomon, or the construction of the more permanent structure is the work of the supervising architect. one concerns operative, and the other speculative masonry in the true esoteric significance of the word. the devas who form the etheric doubles of all objects out of their

. 104 18: s. d, i, 258. 105 19: s. d, i, 191. 106 20 "manas is the individuality or the spiritual ego on the side of the higher triad, and the personality or the kamic ego on the side of the lower quaternary. manas is the pivot of the human structure, or the centre on which the spiritual and material parts of man are made to turn "lower manas is only a ray of the higher manas let into the fleshly tabernacle for illuminating its being and giving it thought, desire and memory "it is because manas is the turning point in the cycle that h. p. b. has considered it under the two aspects higher and lower the higher the attainer and experiencer of spiritual heights and the lower, the soul of the lower three, the triangle that completes embodiment. manas is therefore the battle-ground of forces con

ALICE A BAILEY05 THE LIGHT OF THE SOUL

re entirely right, for to the trained adept the "central organ" is the causal vehicle, the karana sarira, the body of the ego, the sheath of the soul. this is the middle of the "three periodical vehicles" which the divine son of god discovers and utilizes in the course of his long pilgrimage. these find their analogies in the three temples found in the christian bible: 1. the transitory ephemeral tabernacle in the wilderness, typical of the soul in physical incarnation, persisting for one life. 2. the more permanent and beautiful temple of solomon, typical of the soul body or causal vehicle, of longer duration and persisting for aeons, and increasingly revealed in its beauty upon the path up to the third initiation. 3. the, as yet, unrevealed and inconceivably beautiful, temple of ezekiel

nfoldment of soul powers, whether higher or lower, is the great wheel of rebirth. this must ever be taken into account. everyone is not yet at the stage where it is possible for him to unfold the powers of the soul. the soul aspect is still dormant for many because full experience and development of the lower nature has not yet been undergone. the forty years' wandering in the wilderness with the tabernacle and the conquest of canaan, had to precede the rule of the kings and the building of the temple of solomon. lives must be passed before the body, or the mother aspect, is so perfected that the christ child can be formed within the prepared vessel. it should also be remembered that the possession of the lower psychic powers is in many cases a symptom of a low stage of evolution and of th

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

refore, the work with which he had been occupied (as a soul) was finished; twelve is the number of completed work, as witness the twelve labours of hercules, another son of god. the symbolism of his twelve years is now replaced by that of the twelve apostles, the symbol of service and sacrifice. he was also in the temple of solomon, which is the symbol of the perfect life of the soul, just as the tabernacle in the wilderness is the symbol of the imperfect ephemeral life of the transient personality; christ was, therefore, speaking on soul levels and not only as the spiritual man on earth. he was also serving, when he spoke these words, as a working member of the spiritual hierarchy, for he was found by his parents teaching the priests, the pharisees and the sadducees. these points all indi

APOCALYPSE MOSES

w on earth, except her son seth. 4 and eve prayed (in the hour of her death) that she might be buried in the place where her husband adam was. 5 and after she had finished her prayer, she saith 'lord, master, god of all rule, estrange not me thy handmaid from the body of adam, for from his members didst thou make me. 6 but deem me worthy, even me unworthy that i am and a sinner, to enter into his tabernacle, even as i was with him in paradise, both without separation from each other; just as in our transgression, we were (both) led astray and transgressed thy command, but were not separated. 7 even so, lord, do not separate us now' 8 but after she had prayed, she gazed heavenwards and groaned aloud and smote her breast and said 'god of all, receive my spirit' and straightway she delivered

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

inental 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 perfect recompense, while that which he is promised is an end of toils and trials. he is obligated as at the gates of the city and is promised the grand secret of those who abide therein. the city is- spiritually speaking- in the world to come, and the reward of chivalry is there; but there is a

BLAVATSKY H P ANTHROPOGENESIS

he plant and transfer it to a piece of soil where the sunbeam cannot reach it, and the latter will not follow it. so with the atman: unless the higher self or ego gravitates towards its sun the monad- the lower ego, or personal self, will have the upper hand in every case. for it is this ego, with its fierce selfishness and animal desire to live a senseless life (tanha, which is "the maker of the tabernacle" as buddha calls it in dhammapada (153 and 154. hence the expression "the spirits of the earth clothed the shadows and expanded them" to these "spirits" belong temporarily the human astral selves; and it is they who give, or build, the physical tabernacle of man, for the monad and its conscious principle, manas, to dwell in. but the "solar" lhas, spirits, warm them, the shadows. this is

n found, though this fact in no way prevents men like haeckel from inventing them ad libitum[[vol. 2, page] 190 the secret doctrine. nor will they ever be met with; simply, again, because that link which unites man with his real ancestry is searched for on the objective plane and in the material world of forms, whereas it is safely hidden from the microscope and dissecting knife within the animal tabernacle of man himself. we repeat what we have said in isis unveiled. all things had their origin in spirit- evolution having originally begun from above and proceeded downward, instead of the reverse, as taught in the darwinian theory. in other words, there has been a gradual materialization of forms until a fixed ultimate of debasement is reached. this point is that at which the doctrine of m

y and all the divine powers and attributes of the deva-man of the third had been made the hand-maidens of the newly-awakened physiological and psychic passions of the physical man, instead of the reverse, the eye lost its powers. but such was the law of evolution, and it was, in strict accuracy, no fall. the sin was not in using those newly-developed powers, but in misusing them; in making of the tabernacle, designed to contain a god, the fane of every spiritual iniquity. and if we say "sin" it is merely that everyone should understand our meaning; as the term karma* would be the right one to use in this case; while the reader who would feel perplexed at the use of the term "spiritual" instead of "physical" iniquity, is reminded of the fact that there can be no physical iniquity. the body

lty of abnormal growth with all its ensuing results. it was not in the programme of natural development that man- higher animal though he may be- should become at once- intellectually, spiritually, and psychically- the demi-god he is on earth, while his physical frame remains weaker and more helpless and ephemeral than that of almost any huge mammal. the contrast is too grotesque and violent; the tabernacle much too unworthy of its indwelling god. the gift of prometheus thus became a curse- though foreknown and foreseen by the host personified in that personage, as his name well shows* it is in this that rests, at one and the same time[[footnote(s* vide supra, a foot-note concerning the etymology of[[prometis] prometis or forethought. prometheus confesses it in the drama when saying[[footn

eus" still sacrificed itself to benefit thereby, at least, one portion of mankind* but while saving man from mental darkness, they inflicted upon him the tortures of the self-consciousness of his responsibility- the result of his free will- besides every ill to which mortal man and flesh are heir to. this torture prometheus accepted for himself, since the host became henceforward blended with the tabernacle prepared for them, which was still unachieved at that period of formation. spiritual evolution being incapable of keeping pace with the physical, once its homogeneity was broken by the admixture, the gift thus became the chief cause, if not the sole origin of evil* the allegory which shows kronos cursing zeus for dethroning him (in the primitive "golden" age of saturn, when all men were

revelation to an adept by, and from, the "idol of the moon" who received it from "saturn" hence, very naturally, it is "a fairy tale all round" to this there is but one answer: it is no more a fairy tale than the bible, and if one falls, the other must follow it. even the mode of divination through "the idol of the moon" is the same as practised by david, saul, and the high priests of the jewish tabernacle by means of the teraphim. in volume iii, part ii. of this present work, the practical methods of such ancient divination will be found. the "nabathean agriculture" is a compilation indeed; it is no apocrypha, but the repetition of the tenets of the secret doctrine under the exoteric chaldean form of national symbols, for the purpose of "cloaking" the tenets, just as the books of hermes

a part in, any other but the mosaic law. violently torn out of his original frame, which he fitted and which fitted him, the "lord god of abraham and jacob" could hardly be crammed without damage and breakage into the new christian canon. being the weakest, the judeans could not help the desecration; but they kept the secret of the origin of their adam kadmon, or male-female jehovah; and the new tabernacle proved a complete misfit for the old god: they were, indeed, avenged! the statement that jehovah was the tribal god of the jews and no higher, will be denied like many other things. yet the theologians are not in a position to tell us, in that case, the meaning of verses 8 and 9 in deuteronomy, chapter xxxii. these verses say quite plainly "when the most high (not the "lord" or "jehovah

anets, and of the peculiarity of their shapes- i.e, in the extension of their equatorial and polar diameters. etc, etc (p. 3 "this system seems to underlie the whole biblical structure (that of creative design, as a foundation for its ritualism and for its display of the works of the deity in the way of architecture, by use of the sacred unit of measure in the garden of eden, the ark of noah, the tabernacle, and the temple of solomon" thus, on the very showing of the defenders of this system the jewish deity is proved to be, at best, only the manifested duad, never the one absolute all. geometrically demonstrated, he is a number; symbolically, an euhemerized priapus; and this can hardly satisfy a mankind thirsting after the demonstration of real spiritual truths, and the possession of a go

third and the fourth races. still later, ages after, appeared the men of our fifth race, reduced from the still gigantic (in our modern sense) stature of their primeval ancestors, to about half of that size at present. man is certainly no special creation, and he is the product of nature's gradual perfective work, like any other living unit on this earth. but this is only with regard to the human tabernacle. that which lives and thinks in man and survives that frame, the masterpiece of evolution- is the "eternal pilgrim" the protean differentiation in space and time of the one absolute "unknowable" in his "antiquity of man" sir c. lyell quotes- perhaps in rather a mocking spirit- what hallam says (in vol. iv, p. 162) in his "introduction to the literature of europe "if man was made in the

BLAVATSKY H P COSMOGENESIS

e army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the

school once went so far as to identify mind with a "peculiar mode of motion, but this view is now happily regarded as absurd by most of the men of science themselves (2) monism, or the single substance doctrine, is the more subtle form of negative psychology, which one of its advocates, professor bain, ably terms "guarded[[footnote continued on next page[[vol. 1, page] 125 the real meaning of the tabernacle. in the egyptian temples, according to clemens alexandrinus, an immense curtain separated the tabernacle from the place for the congregation. the jews had the same. in both, the curtain was drawn over five pillars (the pentacle) symbolising our five senses and five root-races esoterically, while the four colours of the curtain represented the four cardinal points and the four terrestria

nses may become cognisant of the hidden truths of nature; and not at all, as clemens would have it, that it is the elements per se that furnished the pagans with divine knowledge or the knowledge of god* while the egyptian emblem was spiritual, that of the jews was purely materialistic, and, indeed, honoured only the blind elements and the imaginary "points" for what was the meaning of the square tabernacle raised by moses in the wilderness, if it had not the same cosmical significance "thou shalt make an hanging. of blue, purple, and scarlet" and "five pillars of shittim wood for the hanging. four brazen rings in the four corners thereof. boards of fine wood for the four sides, north, south, west, and east. of the tabernacle. with cherubims of cunning work (exodus, ch. xxvi, xxvii) the ta

e, and scarlet" and "five pillars of shittim wood for the hanging. four brazen rings in the four corners thereof. boards of fine wood for the four sides, north, south, west, and east. of the tabernacle. with cherubims of cunning work (exodus, ch. xxvi, xxvii) the tabernacle and the square courtyard, cherubim and all, were precisely the same as those in the egyptian temples. the square form of the tabernacle meant just the same thing as it still means, to this day, in the exoteric worship of the chinese and tibetans- the four cardinal points signifying that which the four sides of the pyramids, obelisks, and other such square erections mean. josephus takes care to explain the whole thing. he declares that the tabernacle pillars are the same[[footnote(s[[footnote continued from previous page

in the eyes of the educated 'heathen' the spiritual or inner man is one thing, and his terrestrial physical casket another. that physical nature, the great combination of physical correlations of forces, ever creeping onward towards perfection, has to avail herself of the material at hand; she models and remodels as she proceeds, and finishing her crowning work in man, presents him alone as a fit tabernacle for the overshadowing of the divine spirit" moreover, a german scientific work is mentioned in a footnote on the same page. it says that a hanoverian scientist had recently published a book entitled "ueber die auflosung der arten durch naturliche zucht-wahl" in which he shows, with great ingenuity, that darwin was wholly mistaken in tracing man back to the ape. on the contrary, he maint

"ego-sum" necessitates self-consciousness, and an animal can only have direct consciousness, or instinct. this was so well understood by the ancients that the kabalist even made of soul and body two lives, independent of each other* the soul, whose body vehicle is the astral, ethero-substantial envelope, could die and man be still living on earth- i.e, the soul could free itself from and quit the tabernacle for various reasons- such as insanity, spiritual and physical depravity, etc* therefore, that which living men (initiates[[footnote(s* on p. 340-351 (genesis of the soul) in the "new aspects of life" the author states the kabalistic teaching "they held that, functionally, spirit and matter of corresponding opacity and density tended to coalesce; and that the resultant created spirits, i

of one of the primaeval seven races- this doctrine has left its impress on every archaic scripture "who forms manu (the man) and who forms his body? the life and the lives. sin* and the moon" here manu stands for the spiritual, heavenly man, the real and non-dying ego in us, which is the direct emanation of the "one life" or the absolute deity. as to our outward physical bodies, the house of the tabernacle of the soul, the doctrine teaches a strange lesson; so strange that unless thoroughly explained and as rightly comprehended, it is only the exact science of the future that is destined to vindicate the theory fully. it has been stated before now that occultism does not accept anything inorganic in the kosmos. the expression employed by science "inorganic substance" means simply that the

it is not molecularly constituted matter- least of all the human body (sthulasarira- that is the grossest of all our "principles" but verily the middle principle, the real animal centre; whereas our body is but its shell, the irresponsible factor and medium through which the beast in us acts all its life. every intellectual theosophist will understand my real meaning. thus the idea that the human tabernacle is built by countless lives, just in the same way as the rocky crust of our earth was, has nothing repulsive in it for the true mystic. nor can science oppose the occult teaching, for it is not because the microscope will ever fail to detect the ultimate living atom or life, that it can reject the doctrine (c) science teaches us that the living as well as the dead organism of both man a

minal hand put an end to his life, years before the time allotted him by nature, physiological magic would have fewer secrets for the civilized world than it now has (d) but what has the moon to do in all this? we may be asked. what have "fish, sin and moon" in the apocalyptic saying of the stanza to do in company with the "life-microbes? with the latter nothing, except availing themselves of the tabernacle of clay prepared by them; with divine perfect man everything, since "fish, sin and moon" make conjointly the three symbols of the immortal being. this is all that can be given. nor does the writer pretend to know more of this strange symbol than may be inferred about it from exoteric religions; from the mystery perhaps, which underlies the matsya (fish[[footnote(s[[footnote continued fr

e cycle of initiation the inner man has regained the pristine state of divine purity and knowledge from which he set out on his cycle of terrestrial incarnation. moses, an initiate into the egyptian mystagogy, based the religious mysteries of the new nation which he created, upon the same abstract formula derived from this sidereal cycle, which he symbolised under the form and measurements of the tabernacle, that he is supposed to have constructed in the wilderness. on these data, the later jewish high priests constructed the allegory of solomon's temple- a building which never had a real existence, any more than had king solomon himself, who is simply, and as much a solar myth as is the still later hiram abif, of the masons, as ragon has well demonstrated. thus, if the measurements of thi

on himself, who is simply, and as much a solar myth as is the still later hiram abif, of the masons, as ragon has well demonstrated. thus, if the measurements of this allegorical temple, the symbol of the cycle of[[vol. 1, page] 315 piazza smyth and petrie disagree. initiation, coincide with those of the great pyramid, it is due to the fact that the former were derived from the latter through the tabernacle of moses. that our author has undeniably discovered one and even two of the keys is fully demonstrated in the work just quoted. one has but to read it to feel a growing conviction that the hidden meaning of the allegories and parables of both testaments is now unveiled. but that he owes this discovery far more to his own genius than to parker and piazzi smyth, is as certain, if not more

e immortal gods who give birth and life to all" in "the philosophical writings of solomon ben yehudah ibn gebirol (translated in mr. isaac myer's kabbalah, just published) it is said on the structure of the universe "r. yehudah began, it is written 'elohim said: let there be a firmament in the midst of the waters' come, see, at the time that the holy. created the world, he[[footnote(s* the cosmic tabernacle of moses, erected by him in the desert, was square, representing the four cardinal points and the four elements, as josephus tells his readers (antiq. 1, viii ch, xxii) it is the idea taken from the pyramids in egypt and in tyre, where the pyramids became pillars, the genii, or angels have their abodes in the four respective points (see xiv "the four elements[[vol. 1, page] 348 the secr

ter line, is the picture of the ten sephiroth or emanations, composing the adam kadmon, the archetypal man, the creative origin of all things. this idea of connecting the circle and its diameter line, that is, number ten, with the signification of the reproductive organs, and the most holy place, was carried out constructively in the king's chamber, or holy of holies, of the great pyramid, in the tabernacle of moses, and in the holy of holies of the temple of solomon. it is the picture of a double-womb, for in hebrew the letter he[[diagram] is at the same time the number 5 and symbol of the womb, and twice 5 is 10, or the phallic number" this "double womb" also shows the duality of the idea carried from[[footnote(s* because it was too sacred. it is referred to as that in the vedas: it is t

BLUE EQUINOX

practically identical with mayan himself. he has met and conquered the maker of illusion, become one with him, and his difficulty will then be so to complete that work, that it shall be centred on itself, and leave no seed that may subsequently germinate and destroy all that has been accomplished. 76. yea, he is mighty. the living power made free in him, that power which is himself, can raise the tabernacle of the seven portals 111 illusion high above the gods, above great brahma and indra. now he shall surely reach his great reward! the temptation at this point is to create an universe. he is able: the necessity of so doing is strong within him, and he may perhaps even imagine that he can make one which shall be free from the three characteristics. evelyn hall. an early love of mine.used

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

cross. let us be aware always that no banishings can be done in the vault. in addition, no invoking pentagrams or hexagrams can be made directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word ch

DAVID ICKE CHILDREN OF THE MATRIX

es from which they sprang. the location was revealed to him and in 1827, with help from two "magic stones" called urim and thummim, he translated the plates into english. urim and thummim were, in fact, the names of knucklebones or dice used by levite priests, and the kings of israel were said to follow their prophecies. these knucklebones were used in the mystery school "holy place" known as the tabernacle. here we have yet another religion originating from the same source and another perpetuation of the jesus myth. the gold plates, smith said, were written in "reformed egyptian. from this came the book of mormon two years later and his followers became the mormon church in 1830. the pillars of the early church were smith, his brother hiram, and another guy called brigham young. they were

DAVID ICKE THE BIGGEST SECRET

continent and the sources fromwhich they sprang. the location was revealed to him, and in 1827 with help from twomagic stones called urim and thummim, he translated the plates into english. urimand thummim were, in fact, the names of knucklebones or dice used by levite priestsand the kings of israel were said to follow their prophecies. they were used in themystery school holy place known as the tabernacle. here we have yet another religionoriginating from the same source and another perpetuation of the jesus myth. the goldplates, smith said, were written in reformed egyptian. from this came the book ofmormon two years later and his followers became the mormon church in 1830. thepillars of the early church were smith and another guy called brigham young. theywere both high degree freemaso

DION FORTUNE MYSTICAL QABALA

functional sphere of mysticism, with its transcendent contacts with the supernal. if the tree of life be considered as a whole, it will be seen clearly that it works in triads. the three supernals having their correlatives on a lower arc in chesed, geburab, and tiphareth. anyone who has had experience of practical qabalism knows that for all practical purposes tiphareth is kether for us while we tabernacle in this house of flesh, for no man may look upon the face of god and live. we can only see the father reflected in the son, and tiphareth shows us the father" 12. netzach, hod, and yesod form the lower triad, overshadowed by tiphareth as the lower self is overshadowed by the higher self. one might, in fact, say that the four lower sephiroth form the personality, or unit of incarnation

DION FORTUNE PSYCHIC SELF DEFENSE

in touch with something on the inner planes which had proved a powerful friend. in telepathing, the usual method of getting in touch is to visualise the person you want to communicate with and call him by name. i had nothing i could visualise and i knew no names. however, i determined to make the attempt as best i might and, metaphorically speaking, i put my head out of the window of this fleshly tabernacle and called for the police. and i got an answer. the inner voice replied to me very clearly and distinctly "you are to go to colonel y" i was taken aback at this, for colonel y. was a rather eminent person to whom i had once been introduced, and the last person in the world one would invite to go mare's nesting. i had no desire to 97 of 103 make myself ridiculous by bearding this formina

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

in theosophy and the i am movement. also included among the masters were the angel moroni (the angel who gave the book of mormon to joseph smith jr, mahatma ghandi, and flying saucer entities clarion and ashtar. the foundation s last known address was 315 15th ave. e, seattle, wa 98112. sources: rhinehart, keith milton. soul mates and twin rays. seattle, wash: aquarian foundation, 1972. aquarian tabernacle church founded in 1979, the aquarian tabernacle originated as a small group of pagans in greater seattle, washington. it was incorporated four years later and has since grown into an international body with affiliated groups across the united states and in canada and australia. founder pete pathfinder and his wife wende (nee graebex) serve as the archpriest and archpriestess for the chu

founded in 1979, the aquarian tabernacle originated as a small group of pagans in greater seattle, washington. it was incorporated four years later and has since grown into an international body with affiliated groups across the united states and in canada and australia. founder pete pathfinder and his wife wende (nee graebex) serve as the archpriest and archpriestess for the church. the aquarian tabernacle church teaches what can be thought of as a consensus modern pagan perspective. deity is viewed as both transcendent and immanent and is most likely to manifest as female and male, and in a multiplicity of forms (i.e, the goddesses and gods. members share a deep love of nature, believe that life should be joyous, pleasurable, and loving, and refrain from harming others. the pagan path is

school that operates out of the church s headquarters in index, washington. the church s periodical panegyria includes both articles on paganism and news of the church. information may also be found at the church s website, http/ www.aquatabch.org, or that of one of its prominent congregations, http//www.ironoak.org. the church may be contacted at p.o. box 409, index, wa 98256. sources: aquarian tabernacle church. http//www.aquatabch.org. november 1, 1999. iron oak congregation. http//www.ironoak.org. november 1, 1999. aquarius rising (magazine) quarterly publication of the astrology center of the northwest. last known address: 522 northeast 165th st, seattle, wa 98155. aquino, michael a (1946) michael a. aquino, u.s. army officer and founder of the temple of set, is a graduate of the uni

cal society. in 1958, carl f. gross succeeded kinley as head of the institute and along with a group of kinley s students relocated its headquarters to los angeles where for the first time it was incorporated. later he published kinley s primary text, elohim the archetype (original) pattern of the universe. yahweh had revealed his pattern or plan previously to moses, who embodied it in the hebrew tabernacle. it was later embodied in such teachings as the kabbalah, where it is pictured in the tree of life diagram. yahweh appeared at various times in his super incorporeal form on several occasions including to moses (exodus 24, isaiah (isaiah 6, and at the mount of transfiguration (matthew 17. yahweh is ultimately spirit, without form. however, since matter is simply condensed spirit, yahweh

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

hy manifesting in human form as master mosheh have faded into esoteric obscurity. the penultimate storytellers of torah shmoth have relayed to us: the spectacular story of the liberation of the hebrews from egyptian slavery34 and the high magic of pesach (xcp, passover, the attempt to make israel a nation of prophets and priests, the ultimate drama on sinai, and the meticulous construction of the tabernacle containing the ark. many wonderful teachings about the nature and significance of messiah in the hebrew and jewish traditions have been lost, suppressed, distorted, or watered down. hence, jews generally regard master mosheh as a kind of holy magician, and have lost almost all awareness of the significance of master yeshuvah having come to renew the core mystical teaching of the jews wi

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

e) the angelic world with what the philosophers call the intelligible world. the highest of the three worlds is called "by the theologians angelic, and by the philosophers, intelligible; then comes the celestial world, and last the sublunar world which we inhabit.2 he then goes on to draw the parallel with the three worlds of the cabalists, which moses represented symbolically when he divided the tabernacle into three parts.3 particularly in the third book of the heptaplus pico devotes himself to assimilating the doctrines of the "ancient hebrews" to those of dionysius. here he repeats the thomistic definitions of the functions of the 1 merchant of venice, v, i. 2 pico, de hominis dignitate, heptaplus, etc, ed. garin, p. 185. 3 ibid, p. 187. 121 pseudo-dionysius and theology of a christian

FREEMASON BLUEBOOK

y be comforted. may they not sorrow as those who have no hope, but with spiritual vision see beyond the grave the glories of the eternal life to which thou hast called their loved one. teach us anew the brevity of this earthly life, even at its longest. help us to live as becometh immortals, giving ourselves in goodly and loving sefvice to thee and to humanity, that when this earthly house of our tabernacle is destroyed we may have an abundant entrance into that maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (62 of 76 [11/22/1999 11:51:56 am] house not made with hands, eternal in the heavens, where parting will be no more. amen. all:our father which art in heaven: hallowed be thy name; thy kingdom come. thy will be done on earth as it is in heaven. give us this day our

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

y the lucifer spirits. regeneration must be undertaken in order to restore man to his lost estate as a spiritual being and to free him from this body of death wherein he is now encrusted. death must be swallowed up in immortality. to attain this object, a covenant was made with humanity when it was expelled from the garden of god to wander in the wilderness of the world. according to that plan, a tabernacle was built after a pattern planned by god, jehovah, and an ark symbolical of the human spirit was placed in it. its staves were never taken out of their place, to show that man is a pilgrim on the earth and may never rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen from heaven" together with a statement of the divine laws which man must learn in h

tinueth ever and has an age lasting priesthood* for the law maketh men high priests who have infirmities, but the word of god which was since the law, maketh the son who is consecrated for evermore. now of the things which we have spoken this is the sum; we have such a high priest who is yet on the right hand of the throne of the majesty in the heavens, a minister of the sanctuary and of the true tabernacle, which the lord made and not man* almost all things in the heavens should be purified with these, but the heavenly things themselves were better sacrifices than these, for christ is not entered into the holy place made with hands which are the figures of the true, but into heaven itself, now to appear in the presence of god for us* and now has he obtained a more excellent ministry by ho

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

for its next appearance upon an earthly plane. so soon as through a succession of births and deaths it had perfected itself, it entered into a state of nirvana. it was absorbed into the great universal soul. nothing is ever lost "many a house of life hath held me--seeking ever him who wrought these prisons of the senses, sorrow fraught; sore was my ceaseless strife! but now, thou builder of this tabernacle--thou! i know thee. never shalt thou build again these walls of pain, nor raise the roof-tree of deceits, nor lay fresh rafters on the clay; broken thy house is, and the ridge-pole split! delusion fashioned it! safe pass i thence--deliverance to obtain"[60 [60] edwin arnold, the light of asia. regarding the opinions of the ancients on the subject of the eternity of matter, higgins, in h

GILBERT THE MAGICAL MASON

nd several printed books contain other varied schemes of distribution. the bible tells us that four of the tribes had definite standards; for judah a lion, for reuben a man by a river, for ephraim a bull, and for dan an eagle and serpent.thestations of these four tribes were at the east, south, west and north of the camp. these are again repre255 sented in the four cherubim of the mercy seatinthe tabernacle, where there are similar zodiacal signs of leo a lion, aquarius a man, taurus a bull, and scorpio, poisonous as a serpent. the other signs and sons of jacob also have similarities, but of a more indefinite character. the name orion occurs three times in the old testament ofthestar lore of the bible 225our authorisedversion:-in amos v. 8 'seek him that maketh the seven stars and orion; i

GILBERT THE SORCERER AND HIS APPRENTICE

n of jacob: leah bore reuben);simeon);levi, afterwards withdrawn, and judah (s).bilhah (rachel's maid) bore dan (m )and naphtali (ji.l7).zilpah (leah's maid) bore gad('y),and asher).leah again bore issachar=(qo);zebulon()and dinah (a daughter. rachel bore joseph, whose sons were manasseh (n) and ephraim::s),but died at the birth of benjamin (t),whom she wishedtocall ben-oni. in the wilderness the tabernacle was pitched in the midst, and immediately surroundingitare the tents of levi. at a distance towards the four cardinal points are the standards of the twelve tribes erected there. on the east, judah=the kerubic sign of the lion, with issachar=(qo )and zebulon=(11).on the south, reuben=the kerubic sign of the man, aquarius, with simeon),and gad('y).on the west, ephraim=the kerubic sign of

GNOSTIC HANDBOOK

down out of heaven from my god: and i will write upon him my new name. revelation 3:12 and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband. and i heard a great voice out of heaven saying, behold, the tabernacle of god is with men, and he will dwell with them, and they shall be his people, and god himself shall be with them, and be their god. and god shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. revelation 21:1-4 the seven stages of salvation the paths of salva

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ne available to all those of israel. it is comprised, however, of four various levels or hierarchies. the four levels of the melchizedek priesthood are: first born of creation. 144,000 elders. celestial class. terrestrial class. the first born of creation is michael who became jesus himself. he is the high priest and since the birth of the new aeon (circa 1844-1904) is ministering in the heavenly tabernacle preparing for the omega day (end time. the 144,000 elders are of a special class. they are the overmen or succeeders from the last cycle. they are a group who passed right through the seven phases of the previous adamic evolutionary cycle and returned to the pleroma. when they saw the destruction being reeked throughout our universe by the fall or alpha event, they elected to postpone t

down out of heaven from my god: and i will write upon him my new name. revelation 3:12 and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband. and i heard a great voice out of heaven saying, behold, the tabernacle of god is with men, and he will dwell with them, and they shall be his people, and god himself shall be with them, and be their god. gnostic theurgy page 133 and god shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. revelation 21:1-4 the seven stages of tra

nder the influence of the fallen system. jesus therefore came to demonstrate that the death system of the dialectic could be overcome and this is exactly what he did! throughout the old testament the messiah is foretold in both type and in prophecy. the whole body of law, sacrifice and ceremony foreshadowed the death and resurrection of jesus; the furniture, fabrics, structure..all aspects of the tabernacle, hinted at what was to come and the sacrifice of the lamb was to foretell this future role. in the cosmology of the bogomils, as the fall was caused by an immortal, satanel, so the power of the fall could only be destroyed by an immortal- michael. by fulfilling the prophecies and becoming a willing sacrifice jesus became the free offering which illustrated the way in which the world of

i am the way, the truth, and the life: no man cometh unto the father but by me. john 14:6 at the moment that jesus died the world was transformed, the veil in the temple was torn in two. but what does this actually mean? gnostic theurgy page 199 the holy of holies, which the veil covered was where the high priest entered to commune with god in both the egyptian and israelite traditions. now this tabernacle was destroyed, jesus was both the sacrifice and the high priest and through his voluntary death he had opened a way for individuals to achieve their own redemption. but more than this! since jesus was able to overcome death and the world of the archons, individuals could now do the same. the missing years of jesus the missing years of jesus have been a matter of scholarly contention for

ly disappointed. interpreting what they experienced in christian terms, they came to the conclusion that they had misunderstood the momentous event. they then evolved a complex theology whereby in 1844 jesus changed his role and function. jesus moved from being a priest in the outer temple, to being the high priest in the holy of holies. for the adventists (now seventh day adventists) there was a tabernacle, like that of israel, in the heavens and starting in 1844 jesus began to officiate at the judgement of the dead. this doctrine was evolved in association with complex systems of prophecy taken from the old testament which clearly suggested some esoteric event was to occur around this time. the doctrine of investigative judgement places the seventh day adventists outside the general doct

GOLDEN DAWN RITUALS K

stowed on a philosophus as a link with the second order. associate adept "phrath" third adept "to what does it allude" hodos "to the fourth river of eden" third adept "what is the sign" hodos "the sign of the rending asunder of the veil" third adept "what is the word" hodos "peh" third adept "resh" associate adept "kaph" third adept "tav" hodos "the whole word is paroketh, meaning the veil of the tabernacle" 5 third adept "in and by that word, i declare the portal of this vault of the adepti duly opened (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen" all (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen (f

GOLDEN DAWN RITUALS VENUSZAM16

er of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let ther

GOLDEN DAWN RITUALS Z3

intended to formulate the withdrawal of the light of the supernal triad from the altar, so that it may not be profaned by abiding without due guard. it is not that the divine light would suffer thereby, but because it might initiate an avenging current if profaned. this is what is implied by the law of moses in the prohibition about offering unconsecrated d either before or within the veil of the tabernacle. as a vibratory formula, the reverse circumambulation represents the reversal of the current and the restoration of the operator to his ordinary condition. the mystic repast then follows. it is a communion in the body of osiris. its mystic name is, the formula of the justified one, and it is sufficiently explained in the section concerning the altar. the kerux, in finishing, inverts the

GOLDEN DAWN RITUALS ZAM16

nd smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let ther

HELENA BLAVATSKY NIGHTMARE TALES

udden extinction followed by darkness- completedarkness in the region of memory- as the radiance, comparable in its form only to a human shape, oozesout suddenly from the top of the head, expands, loses its form and scatters. and i say to myself "this isinsanity; life-long, incurable insanity, for the principle of intelligence is not paralyzed or extinguishedtemporarily, but has just deserted the tabernacle for ever, ejected from it by the terrible force of the suddenblow. the link between the animal and the divine essence is broken. and as the unfamiliar term"divine" is mentally uttered my "thought- laughs. suddenly i hear again my far-off yet near voice pronouncing emphatically and close by me the words."why my sister has so suddenly ceased writing. and before the two final words "to me"

ISIS UNVEILED

the jainas 279 educated 'heathen' the spiritual or tnfwr man b one thing, aud his ter- testrial, physical casket another. that ?phytical nature, the great com- bination of physical correlations of forces, ever creeping on toward per- fection, has to avail herself of the material at hand; she models and re- models as she proceeds, and finishing her crowning work in man, presents him alone as a fit tabernacle for the overshadowing of the divine spirit. but the latter cireumatance does not give man the right of life and death over the animals lower than himself in the scale of naiure, or the right to torture them. quite the reverse. besides being endowed with a aoul of which every animal, and even plant, is more or less possessed man has his immortal rational soul, or nou, which ought to make

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ving through the changes of the faiths and the renewal of the churches, and as yet undreamt, burn the solemn lamps in 108 the rosicrucians. multitude, in their richly worked, their highly wrought, cases of solid gold or of glowing silver, bright-glancing in the mists of incense, and in the swell or fall of sacredly melting or of holily entrancing music? before spiry shrine and elaborate drop-work tabernacle; in twilight hollow, diapered as into a glory of stone and in sculptured niche; in the serried and starry ranks of the columned wax, or in rows of bossy cressets, intertwine and congregate the perfumed flames as implying the tradition eldest of time! what meaneth, in the papal architectural piles, wherein the ghostly fire is enshrined, symbolic real fire, thus before the high altar? wha

cians. principle in the most obvious manner, and denoting fecundity and abundance as borne in the god s hand, is transformed, by a simple inversion, into the orb surmounted by the cross, and the ensign of royalty. refer to the gnostics and their remains, p. 72. the famous stone of cabar, kaaba, cabir, or kebir, at mecca, which is so devoutly kissed by the faithful, is a talisman. it is called the tabernacle (taberna, or shrine) of the star venus. it is said that the figure of venus is seen to this day engraved upon it, with a crescent. the very caaba itself was at first an idolatrous temple, where the arabians worshipped al-uza that is, venus. see bobovitis, dr. hyde parker, and others, for particulars regarding the arabian and syrian venus. she is the urani corniculat sacrum (selden, de v

r. all architecture is primarily derivable from two mathemaplanetary influences. 151 tical lines( and, which, united (and intersecting, form the cross. the first mark is the origin of the upright tower, pyramid, or imitation ascending flame of fire, which aspires against the force of gravity; also of the steeple, or phallus, all over the world. the second, or horizontal, mark is the symbol of the tabernacle, chest, or ark, or fluent or base-line, which is the expression of all egyptian, grecian, and jewish templar architecture. the union of the two lines gives the christian, universal cross-form, in the blending of the two dispensations old and new, or law and gospel. now, both of these lines, in the rosicrucian sense, have special magic powers, or gifts, according to their several places

ortent les dotize animaux du zodiaque. fig. 230, chapter-houses of york cathedral and of salis- fig. 229. anagram of the divine powers and distinctions exemplifying the athanasian creed. fig. 230. bury cathedral. most of the chapter-houses of the cathedrals are eight-sided. in this they imitate the eight-sided or bhuddist cross of the templars. this is the crown, fig. 231. cap, capital, chapiter, tabernacle, mythic domus templi, or domus dei. they are miniature, mystical round churches, or tors. the chapter-houses oblong in shape are imithe olic digamma. 265 tative of the ark of the mosaical covenant. all the basilicas are of this figure. the symbol is a parallelogram, or an oblong, when the shape adopted is that of the temples. it then is the navis, nave, or ship which is the argo. les ch

pon aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the lord, and when he cometh out, that he die not (exodus xxviii. 34, 35. the reason supposed in the targum for the directions given to the priest in these two verses of the chapter containing the law is, that the priest s approach should be cautious to the innermost holy of holies, or sanctuary of the tabernacle. the sound of the small bells upon his robe was intended to announce his approach before his actual appearance, in order to recall the attention of the descent of divinities. 301 angel of the lord to the fact of the coming of a mortal, so that he who was supposed to be then personally descended, and possibly brooding (to make use of the words of genesis, in the secret shrine or penetral

KNOWLEDGE LECTURE TWO

tion refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two pa

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

re given in the ritual to explain why our lodges are set east and west. in the first place, the sun rises in the east, and the sun is regarded in masonry as a symbol of divinity. secondly, all the western nations look to the east as the source of their wisdom. thirdly, the masons follow the precedent of the temple of king solomon, which was set east and west in imitation of the arrangement of the tabernacle which was carried by the israelites in their wanderings through the desert, and was always placed east and west when put down. it is certainly not sufficient to say that the early masons oriented their lodges merely because all churches and chapels ought to be so; rather the ecclesiastical rule spectare ad orientem was also a rule for the masons. 100. as we have already said, the egypti

ly enclosed in ruby-coloured glass. this light symbolizes the reflection of deity in matter, and it corresponds exactly to the light in catholic churches which burns always before the altar on which the host is reserved. 107. figure 2. 108. 109. mackey, in his lexicon of freemasonry, speaks of the altar as: 110. the place where the sacred offerings were presented to god. after the erection of the tabernacle, altars were of two kinds, altars of sacrifice and altars of incense. the altar of masonry may be considered as the representative of both these forms. from hence the grateful incense of brotherly love, relief and truth, is ever rising to the great i am; while on it the unruly passions and the worldly appetites of the brethren are laid as a fitting sacrifice to the genius of our order

hat the intention to perform any episcopal act- even to give the most ordinary blessing- at once attracts the attention of these noble collaborators, though i have not consciously thought of them at all. 824. i have wondered whether it would be irreverent to see in that tiny point of light in the aura which represents the angel, some sort of analogy at an infinitely lower level to the host in the tabernacle which is the vehicle of the lord christ. how often have i seen, in some small village church on the continent, the gentle glow which indicates the holy presence; and when some humble peasant-woman comes in on her way to market, puts down her basket in the porch, and kneels for a few moments of prayer, how often have i seen that glow flash out into a sun-like radiance in immediate respon

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

he ten plagues and the smiting of the egyptians; the jews departed without much opposition, and after many years of wandering in the wilderness conquered various tribes and took possession of palestine. indeed their migration seems to have been inspired to some extent by the manu. during their wanderings they used a tent for the celebration of their mysteries, preserved in hebrew tradition as the tabernacle; in this they worked in essence the egyptian rituals, though the whole celebration was under such conditions on a much smaller and less splendid scale. these are the facts lying behind the masonic tradition of the first or holy lodge. 270. the prophets 271. it appears that moses was also acquainted with the great ritual of amen as worked in the mysteries of egypt, and some portion at le

he beginning of the nineteenth century. on the formation of the mother supreme council at charleston in 1801, eight further degrees were added to the 25 to make the total of 33. it is supposed that these were drawn from continental sources. most of them were previously worked under a grand chapter of prince masons in ireland. they received the approval of the h.o.a.t.f. these are: 23 chief of the tabernacle 24 prince of the tabernacle 25 knight of the brazen serpent 26 prince of mercy 27 sovereign commander of the temple 29 grand scottish knight of st. andrew 31 grand inquisitor commander 33 sovereign grand inspector-general appendix ii table of principal masonic events from 1717 note the history of freemasonry, and more especially of its higher degrees and what are called the side degrees

LIBER ALEPH

192 zi de morte (concerning death) hou hast made question of me concerning death, and this is my opinion, of which i say not: this is the truth. first in the temple called man is the god, his soul, or star, individual and eternal, but also inherent in the body of our lady nuith. now this soul, as an officer in the high mass of he cosmos, taketh on the vesture of his office, that is, inhabiteth a tabernacle of illusion, a body and mind. and his tabernacle is subject to the law of change, for it is complex, and diffuse reacting to every stimulus or impression. if then the mind be attached constantly to the body, death hath no power to decompose it wholly, but a decaying shell of the dead man, his mind holding together for a little his body of light, haunteth the earth, seeking a new taberna

and might of its love, to its star, resisteth the ministers of disruption, for a season, according to its strength. now, if his star be of those that are bound by the great oath, incarnating without remission because of delight in the cosmic sacrament, it seeketh a new vehicle in the appointed way, and indwelleth the f.tus of a child, and quickeneth it. and if at this time the mind of its former tabernacle yet cling to it, then is there continuity of character, and it may be memory between the two vehicles. this is, briefly and without elaboration, the way of asar in amenti, according to mine opinion, of which i say not: this is the truth. c liber aleph vel cxi 194 zl de nuptiis summis (of the supreme marriage) ow then to this doctrine, o my son, add thou that which thou hast learned in t

unless the healing thereof were proper to his will, for he is aware of he whole truth of the matter. so goeth he upon his way, and ighteneth not a rein upon the horses of the universe, but is content, beholding the speed of their course. verily, o my son, it is well written in the book of the magus that it is he curse of my grade that i must needs preach my law unto men. for i am afflicted in my tabernacle on this count, but in my self, i rejoice, and join in the laughter of her love. o liber aleph vel cxi 200 z% de caecitia philosophorum antiquorum (of the blindness of the ancient philosophers) ehold, how comfortable is this thy wisdom, wherein i have resolved every conflict soever that is or that can be, even in all dimensions, that antagonism of things no less than their limitations. i

LIBER LXVII THE SWORD OF SONG

by aleister crowley* it is a lamentable circumstance that so many colossal brains (w. h. mallock &c) have been hitherto thrown away in attacking what is after all a problem of mere academic interest, the authorship of the plays our fathers accepted as those of shakespeare. to me it seems of immediate and vital importance to do for shakespeare what verrall has done so ably for euripides. the third tabernacle must be filled; shaw and .the human. must have their superhuman companion (this is not a scale: pithecanthropoid innuendo is to be deprecated) till now.as i write the sun bursts forth suddenly from a cloud, as if heralding the literary somersault of the twentieth century. we have been content to accept shakespeare as orthodox, with common sense; moral to a fault, with certain rabelasian

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

nsects, 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 fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and practice of alchemy: part two the hermetic and alchemical figures of claudius de dominico celentano vallis novi the chemical marriage bacon, shakspere, and the rosicrucians t

notarikon, and temurah--the elohim--the four adams--arabian traditions concerning adam--adam as the archetype of mankind--the early christian church on the subject of marriage. 125 an analysis of the tarot cards the origin of playing cards--the rota mundi of the rosicrucians--the problem of tarot symbolism--the unnumbered card--the symbolism of the twenty-one major trumps- the suit cards. 129 the tabernacle in the wilderness moses, the egyptian initiate--the building of the tabernacle--the furnishings of the tabernacle--the ark of the covenant--the robes of glory--the urim and thummim. 133 the fraternity of the rose cross the life of father c.r.c--johann valentin andre--the alchemical teachings of the rosicrucians--significance of the rose cross--the rosicrucian temple--the adepts of the r

ere divided in half, resulting in the breaking up of the zodiac into seventy-two duodecans of five degrees each. over each of these duodecans the hebrews placed a celestial intelligence, or angel, and from this system, has resulted the qabbalistic arrangement of the seventy-two sacred names, which correspond to the seventy-two flowers, knops, and almonds upon the seven-branched candlestick of the tabernacle, and the seventy-two men who were chosen from the twelve tribes to represent israel. the only two signs not already mentioned are gemini and sagittarius. the constellation of gemini is generally represented as two small children, who, according to the ancients, were born out of eggs, possibly the ones that the bull broke with his horns. the stories concerning castor and pollux, and romu

4) a cone-shaped cover over the table, which completely concealed the priestess and from beneath which her voice sounded forth in weird and hollow tones, attempts have been made to relate the delphian tripod with the jewish ark of the covenant. the frame of three legs was likened to the ark of the covenant; the flat plate or table to the mercy seat; and the cone-shaped covering to the tent of the tabernacle itself. this entire conception differs widely from that popularly accepted, but discloses a valuable analogy between jewish and greek symbolism. p. 62 an automaton which moved when certain stones in the floor of the vault were stepped upon by an intruder. at that time the rosicrucian controversy was at its height, so it was decided that the tomb was that of a rosicrucian initiate. a cou

ne tree was sacred to his cult. this tree was also sacred in the mysteries of dionysos and apollo. among the ancient egyptians and jews the acacia, or tamarisk, was held in the highest religious esteem; and among modern masons, branches of acacia, cypress, cedar, or evergreen are still regarded as most significant emblems. the shittim-wood used by the children of israel in the construction of the tabernacle and the ark of the covenant was a species of acacia. in describing this sacred tree, albert pike has written "the genuine acacia, also, is the thorny tamarisk, the same tree which grew around the body of osiris. it was a sacred tree among the arabs, who made of it the idol al-uzza, which mohammed destroyed. it is abundant as a bush in the desert of thur; and of it the 'crown of thorns'

ond world, the hypothetical daath--the word coming forth from the divine thought; in the third world, tiphereth--the sun, or focal point between god and nature; in the fourth world it is twofold, being the positive and negative poles of the reproductive system, of which jesod is the male and malchuth the female. in kircher's sephirothic tree it should be especially noted that the ornaments of the tabernacle appear in the various parts of the diagram. these indicate a direct relationship between the sacred house of god and the universe--a relationship which must always be considered as existing between the deity through whose activity the world is produced and the world itself, which must be the house or vehicle of that deity. could the modern scientific world but sense the true profundity

of man's compound nature against the shadow of itself. the nature of each of the chessmen is revealed by the way in which it moves; geometry is the key to their interpretation. for example: the castle (the body) moves on the square; the bishop (the emotions) moves on the slant; the king, being the spirit, cannot be captured, but loses the battle when so surrounded that it cannot escape. next: the tabernacle in the wilderness sacred texts esoteric index previous next p. 133 the tabernacle in the wilderness there is no doubt that much of the material recorded in the first five books of the old testament is derived from the initiatory rituals of the egyptian mysteries. the priests of isis were deeply versed in occult lore, and the israelites during their captivity in egypt learned from them m

ypt is forgotten, but things egyptian will always be remembered and revered. egypt is dead--yet it lives immortal in its philosophy, and architectonics. as odin founded his mysteries in scandinavia, and quexalcoatl in mexico, so moses, laboring with the then nomadic people of israel's twelve tribes, established in the midst of them his secret and symbolic school, which has came to be known as the tabernacle mysteries. the tabernacle of: the jews was merely a temple patterned after the temples of egypt, and transportable to meet the needs of that roving disposition which the israelites were famous. every part of the tabernacle and the enclosure which surrounded it was symbolic of some great natural or philosophic truth. to the ignorant it was but a place to which to bring offerings and in w

n of the key to the temple of wisdom. janus has been metamorphosed into st. peter, so often symbolized as holding in his hand the key to the gate of heaven. the gold and silver keys of "god's vicar on earth" the pope, symbolizes this "secret doctrine" which, when properly understood, unlocks the treasure chest of the christian and jewish qabbalah. the temples of egyptian mysticism (from which the tabernacle was copied) were--according to their own priests--miniature representations of the universe. the solar system was always regarded as a great temple of initiation, which candidates entered through the gates of birth; after threading the tortuous passageways of earthly existence, they finally approached the veil of the great mystery--death--through whose gate they vanished back into the i

es implied that he was about to take his great initiation) life is the great mystery, and only those who pass successfully through its tests and trials, interpreting them aright and extracting the essence of experience therefrom, achieve true understanding. thus, the temples were built in the form of the world and their rituals were based upon life and its multitudinous problems. nor only was the tabernacle itself patterned according to egyptian mysticism; its utensils were also of ancient and accepted form. the ark click to enlarge the ancient of days. from montfaucon's antiquities. it is in this form that jehovah is generally pictured by the qabbalists. the drawing is intended to represent the demiurgus of the greeks and gnostics, called by the greeks "zeus" the immortal mortal, and by t

greeks "zeus" the immortal mortal, and by the hebrews "ihvh" p. 134 of the covenant itself was an adaptation of the egyptian ark, even to the kneeling figures upon its lid. bas-reliefs on the temple of phil show egyptian priests carrying their ark--which closely resembled the ark of the jews--upon their shoulders by means of staves like those described in exodus. the following description of the tabernacle and its priests is based upon the account of its construction and ceremonies recorded by josephus in the third book of his antiquities of the jews. the bible references are from a "breeches" bible (famous for its rendering of the seventh verse of the third chapter of genesis, printed in london in 1599, and the quotations are reproduced in their original spelling and punctuation. the bui

d its priests is based upon the account of its construction and ceremonies recorded by josephus in the third book of his antiquities of the jews. the bible references are from a "breeches" bible (famous for its rendering of the seventh verse of the third chapter of genesis, printed in london in 1599, and the quotations are reproduced in their original spelling and punctuation. the building of the tabernacle moses, speaking for jehovah, the god of israel, appointed two architects to superintend the building of the tabernacle. they were besaleel, the son of uri, of the tribe of judah, and aholiab, the son of ahisamach, of the tribe of dan. their popularity was so great that they were also the unanimous choice of the people. when jacob upon his deathbed blessed his sons (see genesis xlix, he

the mysterious stone of the wise (the soul) was compounded with the aid of the blood of the red lion and the gluten of the white eagle. it seems probable that there is a hidden mystic relationship between fire (the red lion, water (the white eagle, as they were used in occult chemistry, and the representatives of these two tribes whose symbols were identical with these alchemical elements. as the tabernacle was the dwelling place of god among men, likewise the soul body in man is the dwelling place of his divine nature, round which gathers a twelvefold material constitution in the same manner that the tribes of israel camped about the enclosure sacred to jehovah. the idea that the tabernacle was really symbolic of an invisible spiritual truth outside the comprehension of the israelites is

same manner that the tribes of israel camped about the enclosure sacred to jehovah. the idea that the tabernacle was really symbolic of an invisible spiritual truth outside the comprehension of the israelites is substantiated by a statement made in the eighth chapter of hebrews "who serve unto the paterne and shadowe of heavenly things, as moses was warned by god, when he was about to finish the tabernacle" here we find the material physical place of worship called a "shadow" or symbol of a spiritual institution, invisible but omnipotent. the specifications of the tabernacle are described in the book of exodus, twenty-fifth chapter "then the lord spake unto moses, saying, speake unto the children of israel that they receive an offering for me: of every man, whose heart giveth it freely, y

en and goats haire. and rammes skinnes coloured red, and the skinnes of badgers, and the wood shittim, oyle for the light, spices for anoynting oyle, and for the perfume of sweet favour, onix stones, and stories to be set in the ephod, and in the breastplate. also they shall make me a sanctuary, that i may dwell among them. according to all that i shew thee, even so shall ye make the forme of the tabernacle, and the fashion of all the instruments thereof" the court of the tabernacle was an enclosed area, fifty cubits wide and one hundred cubits long, circumscribed by a wall of linen curtains hung from brazen pillars five cubits apart (the cubit is an ancient standard of measurement, its length being equal to the distance between the elbow and the extreme end of the index finger, approximat

d by a wall of linen curtains hung from brazen pillars five cubits apart (the cubit is an ancient standard of measurement, its length being equal to the distance between the elbow and the extreme end of the index finger, approximately eighteen inches) there were twenty of these pillars on each of the longer sides and ten on the shorter. each pillar had a base of brass and a capital of silver. the tabernacle was always laid out with the long sides facing north and south and the short sides facing east and west, with the entrance to the east, thus showing the influence of primitive sun worship. the outer court served the principal purpose of isolating the tent of the tabernacle proper, which stood in the midst of the enclosure. at the entrance to the courtyard, which was in the eastern face

ter for priestly ablutions. the laver was twofold in its construction, the upper part being a large bowl, probably covered, which served as a source of supply for a lower basin in which the priests bathed themselves before participating in the various ceremonials. it is supposed that this laver was encrusted with the metal mirrors of the women of the twelve tribes of israel. the dimensions of the tabernacle proper were as follows "its length, when it was set up, was thirty cubits, and its breadth was ten cubits. the one of its walls was on the south, and the other was exposed to the north, and on the back part of it remained the west. it was necessary that its height should be equal to its breadth (ten cubits (josephus) it is the custom of bibliologists to divide the interior of the tabern

MEANING OF MASONRY

in masonic terms, the vital and immortal principle resident in the candidate has at las t superseded his temporal life-principle and established him upon a new centre of incorruptible life. now, and perhaps only now, becomes thoroughly appreciable the necessity for the earlier purifications, discipline, self-crucifixion and death of all the lower nature. how could the purity of the divine essence tabernacle in the coarse body of the sensualist? how could the eternal wisdom unfold its treasures in a mind benighted or caring for nothing but base metals and material pursuits? how could the universal will co-operate with and function through the man whose petty personal will blocks its channel, antagonizing it at every turn with his selfish preferences and disordered desires? a master mason, t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

s from the end of the heaven, and his circuit unto the ends of it: and there isnothing hid from the heat thereof (nehemiah 18:10)and i looked and behold a whirlwind came out of the north, a great cloud and a fire infold-ing itself and a brightness was about it and out of the midst thereof as the color of amber outof the midst of the fire (ezekiel 4:5)and it came to pass, as moses entered into the tabernacle, the cloudy pillar descended, andstood at the door of the tabernacle, and the lord talked with moses. and all the people sawthe cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped,every man in his tent door (exodus 33:9)then they willingly received him into the ship: and immediately the ship was at the landwhither they went (john 6: 21) earths first del

MORALS AND DOGMA

the building. 9--elu of the nine. 10--elu of the fifteen. 11--elu of the twelve. 12--master architect. 13--royal arch of solomon. 14--perfect elu. 15--knight of the east. 16--prince of jerusalem. 17--knight of the east and west. 18--knight rose croix. 19--pontiff. 20--master of the symbolic lodge. 21--noachite or prussian knight. 22--knight of the royal axe or prince of libanus. 23--chief of the tabernacle. 24--prince of the tabernacle. 25--knight of the brazen serpent. 26--prince of mercy. 27--knight commander of the temple. 28--knight of the sun or prince adept. 29--scottish knight of st. andrew. 30--knight kadosh. 31--inspector inquisitor 32--master of the royal secret. morals and dogma. lodge of perfection. morals and dogma [illustration] i. apprentice. the twelve-inch rule and the co

e _seven_teenth day of the month, the rain began; on the _seven_teenth day of the _seventh_ month, that ark rested on ararat. when the dove returned, noah waited _seven_ days before he sent her forth again; and again _seven, after she returned with the olive-leaf. enoch was the _seventh_ patriarch, adam included, and lamech lived 777 years. there were _seven_ lamps in the great candlestick of the tabernacle and temple, representing the _seven_ planets _seven_ times moses sprinkled the anointing oil upon the altar. the days of consecration of aaron and his sons were _seven_ in number. a woman was unclean _seven_ days after child-birth; one infected with leprosy was shut up _seven_ days _seven_ times the leper was sprinkled with the blood of a slain bird; and _seven_ days afterwards he must

ced aarun to make them an image of the egyptian god apis, and fell down and adored it. they were ever ready to return to the worship of the gods of the mitzraim; and soon after the death of joshua they became devout worshippers of the false gods of all the surrounding nations "ye have borne" amos, the prophet, said to them, speaking of their forty years' journeying in the desert, under moses "the tabernacle of your malec and kaiun your idols, the star of your god, which ye made to yourselves. among them, as among other nations, the conceptions of god formed by individuals varied according to their intellectual and spiritual capacities; poor and imperfect, and investing god with the commonest and coarsest attributes of humanity, among the ignorant and coarse; pure and lofty among the virtuo

kayin; he sat and ate with abraham in his tent; that patriarch required a visible token, before he would believe in his positive promise; he permitted abraham to expostulate with him, and to induce him to change his first determination in regard to sodom; he wrestled with jacob; he showed moses his person, though not his face; he dictated the minutest police regulations and the dimensions of the tabernacle and its furniture, to the israelites; he insisted on and delighted in sacrifices and burnt-offerings; he was angry, jealous, and revengeful, as well as wavering and irresolute; he allowed moses to reason him out of his fixed resolution utterly to destroy his people; he commanded the performance of the most shocking and hideous acts of cruelty and barbarity. he hardened the heart of phar

r, are part of your duties as a knight of the royal axe. and if we can succeed in making some small nook of god's creation a little more fruitful and cheerful, a little better and more worthy of him--or in making some one or two human hearts a little wiser, and more manful and hopeful and happy, we shall have done work, worthy of masons, and acceptable to our father in heaven. xxiii. chief of the tabernacle. among most of the ancient nations there was, in addition to their public worship, a private one styled the mysteries; to which those only were admitted who had been prepared by certain ceremonies called initiations. the most widely disseminated of the ancient worships were those of isis, orpheus, dionusos, ceres and mithras. many barbarous nations received the knowledge of the mysterie

ir object the building of the symbolic temple, preserving the old scriptures of the jews as their sacred book, and as the fundamental law, which furnished the new veil of initiation with the hebraic words and formulas, that, corrupted and disfigured by time and ignorance, appear in many of our degrees. such, my brother, is the doctrine of the first degree of the mysteries, or that of chief of the tabernacle, to which you have now been admitted, and the moral lesson of which is, devotion to the service of god, and disinterested zeal and constant endeavor for the welfare of men. you have here received only hints of the true objects and purposes of the mysteries. hereafter, if you are permitted to advance, you will arrive at a more complete understanding of them and of the sublime doctrines w

welfare of men. you have here received only hints of the true objects and purposes of the mysteries. hereafter, if you are permitted to advance, you will arrive at a more complete understanding of them and of the sublime doctrines which they teach. be content, therefore, with that which you have seen and heard and await patiently the advent of the greater light [illustration] xxiv. prince of the tabernacle. symbols were the almost universal language of ancient theology. they were the most obvious method of instruction; for, like nature herself, they addressed the understanding through the eye; and the most ancient expressions denoting communication of religious knowledge, signify ocular exhibition. the first teachers of mankind borrowed this method of instruction; and it comprised an endl

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. josephus, in his description of the high priest's vestments, protesting against the charge of impiety brought against the hebrews by other nations, for contemning the heathen divinities, declares it false, because, in the construction of the tabernacle, in the vestments of the sacrificers, and in the sacred vessels, the whole world was in some sort represented. of the three parts, he says, into which the temple was divided, two represent earth and sea, open to all men, and the third, heaven, god's dwelling-place, reserved for him alone. the twelve loaves of shew-bread signify the twelve months of the year. the candlestick represented

reast-plate arranged by threes, like the seasons, the twelve months, and the twelve signs of the zodiac. even the loaves were arranged in two groups of six, like the zodiacal signs above and below the equator. clemens, the learned bishop of alexandria, and philo, adopt all these explanations. hermes calls the zodiac, the grent tent--tabernaculum. in the royal arch degree of the american rite, the tabernacle has four veils, of different colors, to each of which belongs a banner. the colors of the four are white, blue, crimson, and purple, and the banners bear the images of the bull, the lion, the man, and the eagle, the constellations answering 2500 years before our era to the equinoctial and solstitial points: to which belong four stars, aldebaran, regulus, fomalhaut, and antares. at each

rally it followed that symbolism soon became more complicated, and all the powers of heaven were reproduced on earth, until a web of fiction and allegory was woven, which the wit of man, with his limited means of explanation, will never unravel. hebrew theism itself became involved in symbolism and image-worship, to which all religions ever tend. we have already seen what was the symbolism of the tabernacle, the temple, and the ark. the hebrew establishment tolerated not only the use of emblematic vessels, vestments, and cherubs, of sacred pillars and seraphim, but symbolical representations of jehovah himself, not even confined to poetical or illustrative language "among the adityas" says chrishna, in the bagvat ghita "i am vishnu, the radiant sun among the stars; among the waters, i am o

ldea, and his name is found upon the monuments of nimroud, and frequently occurs in the hebrew writings. he was the great nature-god of babylonia, the power of heat, life, and generation. his symbol was the sun, and he was figured seated on a bull. all the accessories of his great temple at babylon, described by herodotus, are repeated with singular fidelity, but on a smaller scale, in the hebrew tabernacle and temple. the golden statue alone is wanted to complete the resemblance. the word _bal_ or _baal, like the word _adon, signifies lord and master. he was also the supreme deity of the moabites, amonites, and carthaginians, and of the sabeans in general; the gauls worshipped the sun under the name of belin or belinus: and bela is found among the celtic deities upon the ancient monuments

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

of the two pillars. adoram, adonhiram, or adoniram, son of abda, was one of solomon's high officials, the head of the conscripted workers (kings iii, 4:6. it was he who, in this capacity, directed the works of the temple, but we know that in reality the true architect of the temple was god himself. when king david gave his son solomon the plans for the building of the temple and the models of the tabernacle and all the tools, he declared "all of this was written by the lord's hand which gave unto me the understanding (chronicles i, 28:19. solomon and hiram were merely executing (albeit perfectly) the will of god. in the commingling of hiram and adoniram, the masons followed the customary interpretation of all the medieval commentaries and interpretations of the bible. but the masonic legen

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

v and avihu died. our sages point out that this is the meaning of the verse gand [moses] became angry at elazar and itamar [aaron fs] remaining sons. h10 the reason why specifically nadav and avihu died is that they, too, sinned with respect to foreign fire. the hebrew term for gidolatry h is gforeign service, h i.e, any act that expresses devotion to something or someone other than g-d. when the tabernacle was inaugurated, nadav and avihu brought an incense offering on their own, in addition to the offerings g-d had explicitly required. this unsolicited incense thus fell into the category of gforeign fire, h which is forbidden to be brought onto the altar. even though their intentions were worthy, they brought their offering as an expression of their own ecstasy rather than as fulfillment

nadav and avihu were thus the embodiment of the lowest aspect of the soul of adam, that which experienced the fall in the greatest degree. it is interesting to note that these two sons of aaron both personified the sadness that results from the existential fact of being under the domain of the forces of evil as well as the inspiration born of divine ecstasy as evidenced at the inauguration of the tabernacle. historically, many if not most of the most poignant and moving works of inspiration and art have born out of the artist fs sense of depression and melancholy. it is, of course, most noble to be touched by the exile of humanity (and the divine presence) from its natural abode, but the proper response to this is submission to g-d fs will in order to rectify the wrong, rather than some fo

gthe firstborn h simply with gnadav, h the word following it. however, since avihu is joined with nadav by the conjunction gand, h while elazar is joined with itamar the same way, we may see nadav and avihu as one unit and elazar and itamar as another unit. of this, it is written, gthe building of youths is destruction, h23 for [nadav and avihu] did not succeed at what they tried to do. when the tabernacle was dedicated, almost ten months after the giving of the torah, nadav and avihu offered incense on their own initiative, and were consumed by a fire that issued from the inner chamber of the tabernacle. although they were inspired by holy ecstasy and sought to do something exceptionally holy, they instead caused great tragedy. they wanted to rotate [the partzufim] to face each other at

he word terumah, which is usually understood and used to mean gdonation, h literally means gelevation. h by donating something to the holy temple or to some other holy use, one is elevating it from the domain of the mundane to that of the sacred. this week fs parashah (exodus 15:1-27:19) begins with a discussion of the various items the jewish people are asked to donate to the construction of the tabernacle (mishkan, the portable temple that accompanied them throughout their trek from mt. sinai into the promised holy land of israel. although g-d asked the jews to make this donation and specified exactly what was needed, it was left up to each individual if he would donate and how much and what he would donate: gfrom each person whose heart moves him h (exodus 25:2. thus, this donation was

undred blessings of life, that needs to be gdonated, h or elevated, for its specifically our captivation with the romantic idea of infusing reality with divinity that is in perpetual danger of leading us astray into the quicksand of materialism .adapted from likutei torah, beginning of parashat terumah 339 parashat terumah [second installment] the portion of the torah read this week discusses the tabernacle. the inner chamber of the tabernacle house the ark of the covenant, which contained the tablets of the covenant, on which we engraved the ten commandments. there were actually three arks, one inside the other.1 this reflects the fact that there are three names elokim in z feir anpin of atzilut, corresponding to [its] binah, gevurah, and malchut. the numerical value of these is 258, the

hree shells: the thick membrane, the thin membrane, and the skull, above which is the skin. just as yesod possesses three gshells, h so does chochmah, or the brain in general. the skull is the ark-cover (kaporet, and the skin is the veil that separates between the holy and the mundane, i.e, the head from the body. here, the holy of holies is the ghead h of creation, while the outer chamber of the tabernacle is the gbody. h the holy of holies measured three cubits long, while the outer chamber measured seven. this is a clear indication that the inner chamber (the holy of holies) is to be associated with the intellect (or ghead h, comprising three sefirot, and the outer chamber with the emotions (or gbody h, comprising seven sefirot. the torah [i.e, the tablets of the covenant] alludes to th

e divine consciousness of israel went down a notch. from that point on, divine will would have to be perceived through the indirect veil of human logic and dialectic. 5 exodus 31:18. the arizal on parashat terumah (2) 342 .translated from sefer halikutim and likutei torah 343 parashat terumah [third installment] the portion of the torah read this week discusses the architecture and vessels of the tabernacle, including the table and the showbread.1 the details of the showbread are given in parashat emor.2 [we will now discuss] the mystery of the showbread, i.e, the twelve loaves that were always warm. the loaves were baked on friday, placed on the table on the sabbath, and eaten by the priests the following sabbath. miraculously, they stayed fresh for the whole week.3 you already know that

tzirah. this is why gwhen the chayot, the ofanim followed; when the former moved, the latter moved, and when the former stop, the latter stop. h8 for the spirit of the chayah is present in the ofanim, and the latter fs life-force comes from the former .translated from sefer halikutim 7 ibid. 1:20. 8 ibid. 351 parashat terumah [fifth installment] in this torah portion, g-d tells moses to build the tabernacle. maimonides writes: gthe tabernacle that moses built was a temporary structure, as it is written, efor you have not yet come to the repose and inheritance that g-d, your g-d, is giving you. f1 when [the jews] entered the land [of israel, in the year 2488, they set up the tabernacle at gilgal, and it stood there for 14 years [until 2502, while they conquered and divided [the land. from t

it is written, efor you have not yet come to the repose and inheritance that g-d, your g-d, is giving you. f1 when [the jews] entered the land [of israel, in the year 2488, they set up the tabernacle at gilgal, and it stood there for 14 years [until 2502, while they conquered and divided [the land. from there, they came to shiloh and built there a stone structure and spread the tapestries of the tabernacle over it; it did not have a fixed roof. the tabernacle of shiloh stood [thus] for 369 years [until 2871. when eli died, it was taken down. they went to nov and built a sanctuary there; when samuel died, it was taken down. they went to givon and built a sanctuary there; after givon they went to the permanent temple [the structures at] nov and givon [stood for a total of] 57 years [until 2

ood [thus] for 369 years [until 2871. when eli died, it was taken down. they went to nov and built a sanctuary there; when samuel died, it was taken down. they went to givon and built a sanctuary there; after givon they went to the permanent temple [the structures at] nov and givon [stood for a total of] 57 years [until 2928, or 832 bce, when the first temple was built. h2 the significance of the tabernacle [of the desert, the tabernacle of shiloh, and the temple [is as follows. know that in the tabernacle, z feir anpin and nukva were back to back on weekdays. this is the significance of the fact that the numerical value of the word for gtabernacle h [mishkan] is 410, alluding to the two regressive iterations of the name elokim. for the numerical value of the regressive iteration of the na

, beit habechirah 1:1-2. 3 exodus 3:1. the arizal on parashat tetzaveh 352 thus, the two gmoutains h of the gtabernacle h are the two partzufim of z feir anpin and nukva in their limited states of divine consciousness. in fact, the two backs of z feir anpin and nukva.signified by the two gmountains h just mentioned.were facing and clinging to each other [in the desert on weekdays. this is why the tabernacle existed in the desert, a desolate place. for it alluded to [z feir anpin and nukva fs] backs, since the numerical value of the word for gtabernacle h is twice that of the word for gmountain, h as mentioned. when they face back to back, everything is in a state of severe judgment, signified by the name elokim. in the tabernacle at shiloh [z feir anpin and nukva] turned around to face eac

that of the word for gmountain, h as mentioned. when they face back to back, everything is in a state of severe judgment, signified by the name elokim. in the tabernacle at shiloh [z feir anpin and nukva] turned around to face each other, but [nukva was manifest] only as the partzuf of rachel [whose stature extends] only from the chest [of z feir anpin] downward. therefore, the structure [of the tabernacle at shiloh] had built [i.e, permanent] walls. the state of face-to-face is a more permanent and deeper union between the two partzufim. this was indicated by the construction of the tabernacle, the ghome h of the divine gcouple, h being built will permanent walls. but since this face-to-face union was not complete, only gfrom the chest down, h the permanence of the structure was only in

spond to the two aspects of malchut, the two sub-partzufim of leah and rachel .translated from sha far hapesukim 4 psalms 39:5. installment on parashot bamidbar& naso (arizal_16.doc) 5 shemot rabbah 15:26; zohar 1:223b, 225b, 3:46a. 6 1 kings 8:65 355 parashat tetzaveh this week fs torah portion discusses the special garments the priests (kohanim) had to wear while performing their service in the tabernacle and later in the holy temple. every priest had to wear four basic garments: pants (michnasayim, a tunic (kutonet, a sash (avnet, and a turban-like headgear (migba fat. in addition, the high priest (kohen gadol) had to wear four additional garments: a robe (me fil, a half-skirt (ephod, a breastplate (choshen, and a head-band (tzitz. the headgear of the high priest is more elaborate than

f z feir anpin in order to develop and maturate it. when a person fs emotions are fully matured, they gshine outward h; he seeks to share the enthusiasm of his new insight with the rest of the world. the tumim correspond to nukva [of z feir anpin. this is alluded to by the verse gand together they will be matching [tamim] at the top. h2 this verse speaks of the boards that formed the walls of the tabernacle. they had to be of equal height, in order to be fastened together by a rings inserted into slots carved in their tops. the word for gmatching h (tamim) is obviously related to the word tumim. the word tumim thus is taken to imply a matching pair of something. as we will see, this invokes the image of the two female partzufim. and it is know that there are two female [partzufim, leah and

er they could. and when saul was told that david had got away from ke filah, he did not set out.7 so we see here that when it was not possible for the king to consult the urim v ftumim in the temple, he consulted the ephod, which served as a portable oracle. but [the ephod] was not really [an oracle on the same order] as the urim v ftumim, because the latter may be consulted only in the temple or tabernacle, whereas they used to take the ephod from place to place in order to consult with it. it is therefore written, gyou shall be whole [tamim] with g-d, your g-d. h8 by revocalizing the word for gwhole h (tamim, it may be read tumim. thus, the verse can be read to mean gyou shall [consult] the tumim only when you are with g-d, your g-d [i.e, in his sanctuary. h this means that you should cl

lect (chochmah and binah) and the emotions (midot. they thus channel the divine message down into the world, where it can be articulated through the high priest wearing them within his breastplate .translated from sefer halikutim and ta famei hamitzvot 14 ibid. 14:36-43. 379 parashat ki tisa among the topics discussed in this week fs torah portion is the preparation of the special oil used in the tabernacle (mishkan) and temple for anointing the temple vessels and the priests. the ingredients of this compound were gchoice spices: 500 weights of pure myrrh, fragrant cinnamon.half of which is 250 weights, 250 parts of aromatic cane, 250 weights cof cassia and a hin of olive oil. h1 the amounts of myrrh and cinnamon used in the compound were the same, 500 weights, but the cinnamon had to be m

vidual jew makes himself and his life into a miniature temple, or dwelling place for g-d. thus, we see here in order for this to work, one must maintain consciousness of himself and all the accoutrements of his life as being simple vessels to elicit and contain the divine blessing. as even a cursory perusal of this part of the bible will show, constructing the temple (or its portable version, the tabernacle) and its vessels took considerable expense and effort. nonetheless, the simple existence of the temple, its vessels, and its work force (the priests) was not enough; these all had to be anointed. similarly, when a person is properly inspired to serve g-d in his life, he will take great pains to try to arrange things such that everything is in place for this purpose. he will stock the sh

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ation refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offmmnfgo r the sacrifice of animals syrnbolises the qlippoth or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolise our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram (page 123) shows the ten sephiroth with all the <122> connecting paths numbered and lettered, and the serpent winding over each path. around each sephirah are written the names of the deity, archangel and angelic host attributed to it

xgoes out and instructs neophyte in the knocks. stol. and dad. take up positions so as to face neophyte as he enters hall. kerux opens door and admits neo, but does not stand in front of him. frater.,as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gate-way and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolised the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dadouchos makes cross in air with censer, and censes neophyte in silence with three forward swings. between the altar and the entrance into the holy place, stood the laver of brass where

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

universe as composed of the four elements, to the kerubim, to the qlippoth, and to the astral plane. it is the reflection of the sphere of saturn. it represents the connecting and binding link between the material and formative worlds, assiah and yetsirah, and necessarily passes through the astral plane, the abode of the elementals and the shells of the dead. it is the rending of the veil of the tabernacle, whereon the kerubim and the palm trees are depicted. it is the passing of the gate of eden. hierophant rises and leads zelator to the west ofaltar. hedraws attention to the key of the universe. these ideas are symbolically resumed in the representation of the twenty first key of the tarot, in front of you. within the oval formed of the 72 circles, is a female form, nude save for a scar

mission badge and to admit him. hegemon rises and goes to the east where he salutes in the three equals eight. he then admits theoricus after havinggiven him the greek cross of r (east/ 30th poth i iaro hantl- z 0 7 ct -7 7 sun- aftow c rcumambu\a+ion banner of west n. 1 74 the golden dawn: volume zz book two <107> thirteen squares. as he brings him in, hegemon says: heg behold he hath placed his tabernacle in the sun. he leads theoricus to the north east, and places him facing the pillars. hiero (knocks) frater poraios de rejectis, before you in the east lie the portals of the 30th, 25th, and 28th paths leading from the two equals nine grade of theoricus to those grades which are beyond. of these, the only one now open to you, is the thirtieth which leads to the three equals eight grade o

le third adept, is the additional mystic title bestowed upon a philosophus as a link with the second order? 3rd ad. phrath, the fourth river of eden. hiereus tau. heg resh. 3rd ad. peh <159> ch. ad. very honourable second adept, what may be added to this word? 2nd ad. kaph (knock) hiereus tau (knock) heg resh (knock) 3rd ad. peh (knock) ch. ad. the whole word is paroketh, which is the veil of the tabernacle. a11 make signs of rending of the veil. ch. ad (knocks) in and by that word, i permit the portal of the vault of the adepti to be opened. second and third adepts draw aside curtains revealing chief adept who rises with pentacle and taper in left hand, sceptre in right. let us establish the dominion of the mystic eth over the four elements. chiefadept faces east. all face east. chief ade

g resh (knocks, gives sign of air. 2nd ad. kaph (knocks, gives sign of fire. hiereus tau (knocks, gives sign of earth. all. paroketh (all make qabalistic cross saying the words. phil (prompfed by 3rdad) in the word paroketh, in the power of the cross and the pentagram, i claim to behold the portal of the vault of the adepti. ch. ad (unseen, sounds gong) it is the word of the veil, the veil of the tabernacle, of the temple, before the holy of holies, the veil which was rent asunder. it is the veil of the four elements of the body of man, which was offered upon the cross for the service of man (ch. ad. sfands) in the word phrath, in the spirit of service and sacrifice draw nigh. 2nd and 3rd ads. stand at the veil. 2nd shows phil opening sign. 2nd ad. this is the sign of the rending of the ve

we have the sacred name of the demi-unze, i.h.v.h, and the shin which transforms it into the redeemed-one, yeheshuah, mingle; together kith the letters of paroketh, the veil, i.e: p r k t h (faroketh+ i h sh h (jeheshuah; jesus (th) h (r) v (p) h (k) i: sh (the order of letters in ritual) h.s. ritual of the portal 217 it) the pass-word is, as you have been told, paroketh, which is the veil of the tabernacle, and is exchanged by letter thus- ch. ad. peh. phil (prompted) resh. ch. ad. kaph. phil. tau. ch. ad. further, i give you the wo eth which crowns the pyramid of the four elements in the= 87 g rade, and is one symbol of the spirit which converts the cross into the pentagram. wherefore, above my throne is this tablet (points to tablet of union) which is called the tablet of union, and bin

the entrance is properly guarded. ch. ad. very honoured fratres and sorores, give the signs of the neophyte, zelator, theoricus, practicus and philosophus. give the sign of the rending of the veil. give the sign of the closing of the veil. very honoured 2nd ad. what is the word? 2nd ad. peh. ch. ad. resh. 2ndad. kaph. ch. ad. tau <197> 2nd ad. the whole word is paroketh, which is the veil of the tabernacle. ch. ad. in and by that word, i declare the portal of the vault of the adepti duly closed. ch. ad. draws curtain. officers take up their stations before elemental tablets. ch. ad. stands w. of the altar, facing east. phil. stands behind him. ch. ad. in the power of the name yod, heh, vau, heh, and in the might of the concealed name yeheshua, in the symbol of the tablet of union and by t

f a neophyte, zelator, theoricus, practicus, philosophus. very honoured associate adept, what is the additional mystic title bestowed on a philosophus as a link with the second order. phrath. to what does it allude? to the fourth river of eden. what is the sign? the sign of the rending asunder of the veil. what is the word? peh. resh. kaph. tau. the whole word is paroketh, meaning the veil of the tabernacle. in and by that word, i declare the portal of this vault of the adepts duly opened (makes qabalistic sign of cross) unto thee, 0 tetragrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen. all make same sign and say same words. replace altar within vault, leave cross, cup and dagger in place outside for use in obli ation. close door of vault. three

is intended to formulate the withdrawal of the light of the supernal triad from the altar, so that it may not be profaned by abiding without due guard. not that the divine light would suffer thereby, but because it might initiate an avenging current if profaned. this is what is implied by the law of moses in the prohibition about offering unconsecrated fire either before or within the veil of the tabernacle. as a vibratory formula, the 'reverse circumambulation rep resents the reversal of the current and the restoration of the operator to his ordinary condition. the mystic repast then follows. it is a communion in the body of osiris. its mystic name is "the formula of the justified one" and it is sufficiently explained in the section concerning the altar. the kerux, in finishing, inverts t

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

ical virtue is there, since the secret of force is in the intelligence which directs. we have given the symbol and interpretation of the pantacles of pythagoras and ezekiel, so that we have no need to recur to these; we shall prove in a later chapter that all the instruments of hebrew worship were pantacles, and the first and final word of the bible was graven by moses in gold and in brass on the tabernacle and on all its accessories. but each magus can and should have his individual pantacle, for, understood accurately, a pantacle is the perfect summary of a mind. hence we find in the magical calendars of tycho brahe and duchentau, the pantacles of adam, job, jeremiah, isaiah, and of all the other great prophets who have been, each in his turn, the kings of the kabalah and the grand rabbi

RUBY TABLET OF SET

art thou among women, and blessed is the fruit of thy womb, jesus. holy mary, mother of god, pray for us sinners, now and at the hour of our death. amen [when this reading is over, the deacon presents the chamber pot to the nun as the visiting bishop says [visiting bishop] she maketh the font resound with the waters of her mortification. the waters of her shame become a shower of blessing in the tabernacle of satan, for that which hath been withheld pourest forth, and with it, her piety. the great demon who is in the midst of the throne shall sustain her, for she is a living fountain of water [as the nun completes her urination, the visiting bishop continues [visiting bishop] and the dark lord shall wipe all tears from her eyes, for he said unto me: it is done. i am alpha and omega, the b

SATANIC RITUALS

mhamforash! celebrant: enlightened brother, we ask a blessing [the subdeacon brings forth the chamber pot and presents it to the nun, who has come forward. the nun lifts her habit and urinates into the font. as she passes water, the deacon addresses the congregation] deacon: she maketh the font resound with the tears of her mortification. the waters of her shame become a shower of blessing in the tabernacle of satan, for that which hath been withheld pourest forth, and with it, her piety. the great baphomet, who is in the midst of the throne, shall sustain her, for she is a living fountain of water [as the nun completes her urination, the deacon continues] deacon: and the dark lord shall wipe all tears from her eyes, for he said unto me: it is done. i am alpha and omega, the beginning and

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

lves in their horses and riders, boasting in the strength of their foot soldiers, and trusting in shield and spear, in bow and sling. they do not know that you are the lord who crushes wars; the lord is your name. break their strength by your might, and bring 368 world religions: almanac judaism down their power in your anger; for they intend to defile [corrupt] your sanctuary, and to pollute the tabernacle [residence] where your glorious name resides, and to break off the horns of your altar with the sword. look at their pride, and send your wrath [anger] upon their heads. give to me, a widow, the strong hand to do what i plan. by the deceit of my lips strike down the slave with the prince and the prince with his servant; crush their arrogance by the hand of a woman. some universities off

s for priests; the treatment of food; hygiene; medicine; sexual behavior; and other topics. while leviticus is the chief law book, the books of numbers and deuteronomy outline additional jewish laws. the israelites remained at sinai for about a year. during that time moses communicated with god frequently. as a sign of his covenant with his people, god gave moses instructions for constructing the tabernacle, a elaborate tent that served as a shrine and signified that god lived among them. the last chapters of the book of exodus detail the continued wanderings of the israelites. from sinai, moses led the people to kadesh in modern-day northern lebanon. from there, at the urging of the people, he sent scouts ahead to the promised land of canaan, on the other side of the river jordan, which w

SEPHER HA BAHIR

hands; the body, covenant and head. but these are only six. you have said that there are seven. the seventh is with his wife. it is thus written (genesis 2:24, and they shall be one flesh. but she was taken from his ribs, as it is written (genesis 2:21, and he took one of his the bahir 45 ribs. he said: yes from his ribs. does he then have a rib? yes. it is written (exodus 26:20, the ribs of the tabernacle. the targum renders this, the side of the tabernacle. and what is his side? what is this like? a king had an idea to plant ten male trees in a garden. all of them were date palms. he said, since they are all the same kind, it is impossible for them to endure. what did he do? he planted and etrog among them. this was one of those which he had intended to be male. and why is the etrog fem

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

by the jesuits. 536 codex magica "let us get into your head" says this ad for an abc-tv series called wonderland. interestingly, the show's producers chose the v sign to make their point. in this instance, the man is giving the dueguard sign relating to the penalties of divulging the secrets of the mark master degree of freemasonry. twenty-six "every man and woman is a star" but ye have borne the tabernacle of your moloch and chiun your images, the star of your god, which ye made to yourselves. amos 5:26 every man and woman is a star. aleister crowley the book of the law f e w who are knowledgeable dispute the fact that for satanists, occultists and other illuminists, the symbol of the star has vast significance. whether five-pointed in shape, six-pointed, or in some other configuration, t

baal, or bel, the demonic god so often mentioned in derisive terms in the old testament. every man and woman is a star 539 this same star god was worshipped in egypt, and the children of israel, while wandering in the desert, fell under his hypnotic powers. they called him moloch, chiun, and remphan. the prophet amos castigated the jewish idolaters for this unholy sacrilege: but ye have borne the tabernacle of your moloch and chiun your images, the star of your god, which ye made to yourselves (amos 5:20) a magical charm and talisman to illuminists everywhere, the pantacle star, or pentagram, is considered a powerful charm, a talisman, and an emblem of favor with the deity of the underworld. oh, how the communists, founded by karl marx, a high priest of satan, cherished their red stars! in

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

oup [online] http//faculty. virginia.edu/ciag/apoc_bkg.html. order of the solar temple. religious movements homepage [online] http//religiousmovements. lib.virginia.edu/nrms/solartemp.html. the people s temple although james jones (1931 1978) held degrees from indiana university and butler university, he had received no formal training in theology when he was invited to speak at the laurel street tabernacle, an assemblies of god pentecostal church, in indianapolis in september 1954. following his powerful sermon on racial equality, many members left the congregation to follow jones and to form a new church, the wings of deliverance, which was renamed the people s temple. within a short period of time, jones s gospel of equality and love attracted more than 900 members. in 1965 the temple m

THE KEY TO THE MYSTERIES

comes the people of god, that is to say, the conservator of the idea, and the depositaries of the word. this idea is that of human independence, and of royalty, by means of work; but one hides it with care, like a precious seed. a painful and indelible sign is imprinted on the initiates; every image of the truth is forbidden, and the children of jacob watch, sword in hand, around the unity of the tabernacle. hamor and shechem wish to introduce themselves forcibly into the holy family, and perish with their people after undergoing a feigned initiation. in order to dominate the vulgar, it is already necessary that the sanctuary should surround itself with sacrifices and with terror. the servitude of the children of jacob paves the way for their deliverance: for they have an idea, and one doe

knowledge a divine will, at an appointed time, to draw being from nothing; so that the light which falls from the eyes is drawn from its own centre without any instrument or tool. this divine will has hollowed, designed, purified and moulded; it has ordered 70 nothingness to open itself, being to shut up, and the world to spread itself. it has spanned the heavens, and assembled with its power the tabernacle of the spheres, with the cords of its might it has bound the curtains of the creatures of the universe, and touching with its strength the edge of the curtain of creation, has joined that which is above to that which was below("prayers of kippour) we have given to these bold qabalistic speculations the only form which suits them, that is, poesy, or the inspiration of the heart. believin

l of the legend, a taper in the hand, surmounted by the little gothic lantern that tradition gives to the images of the saint. for, in the old books, 167 st genevieve is always represented with a medal on her neck, that which st. germain d'auxerre gave her, and holding a taper, which the devil tries to extinguish, but which is protected from the breath of the unclean spirit by a miraculous little tabernacle. after the lady devotees came the clergy; then finally appeared the venerable archbishop of paris, mitred with a white mitre, wearing a cope which was supported on each side by his two vicars; the prelate, leaning on his cross, walked slowly, and blessed to right and left the crowd which knelt about his path. eliphas saw the archbishop for the first time, and noticed the features of his

THE SECRET RITUALS OF THE OTO

e chastity and the vow of stainless manhood, that ye understand these words! behold! i have declared the law; unto you have i revealed it. i have manifested the tokens to you; with you have i exchanged the words. conquerors of sin and sorrow, partakers of the cup of blessing, initiates of the supreme rite, warders of the ineffable sanctuary, freemen of the city of truth, saints of the everlasting tabernacle! i have discovered unto you the eucharist of resurrection. i have shown you the way. i have spoken unto you the truth. i have endowed you with the life. sons of heaven and daughters of earth, children of god and inheritors of immortality, the feast is ready in the mansions of my father. brothers of light, life, love and liberty, illustrious sir knights of the order of kadosch, strike wi

THE HOLY BIBLE KING JAMES VERSION

e, and scarlet, and fine linen, and goats [hair] 25:5 and rams skins dyed red, and badgers skins, and shittim wood, 25:6 oil for the light, spices for anointing oil, and for sweet incense, 25:7 onyx stones, and stones to be set in the ephod, and in the breastplate. 25:8 and let them make me a sanctuary; that i may dwell among them. 25:9 according to all that i shew thee [after] the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make [it] 25:10 and they shall make an ark [of] shittim wood: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. 25:11 and thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown

lt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it. 25:38 and the tongs thereof, and the snuffdishes thereof [shall be of] pure gold. 25:39 [of] a talent of pure gold shall he make it, with all these vessels. 25:40 and look that thou make [them] after their pattern, which was shewed thee in the mount. 26:1 moreover thou shalt make the tabernacle [with] ten curtains [of] fine twined linen, and blue, and purple, and scarlet [with] cherubims of cunning work shalt thou make them. 26:2 the length of one curtain [shall be] eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure. 26:3 the five curtains shall be coupled together one to another; and [other] five curtains

t thou make in the uttermost edge of [another] curtain, in the coupling of the second. 26:5 fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another. 26:6 and thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle. 26:7 and thou shalt make curtains [of] goats [hair] to be a covering upon the tabernacle: eleven curtains shalt thou make. 26:8 the length of one curtain [shall be] thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains [shall be all] of one measure. 26:9 and thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the

urtains [of] goats [hair] to be a covering upon the tabernacle: eleven curtains shalt thou make. 26:8 the length of one curtain [shall be] thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains [shall be all] of one measure. 26:9 and thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle. 26:10 and thou shalt make fifty loops on the edge of the one curtain [that is] outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second. 26:11 and thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together, that it may be one. 26:12 exodus page 46 and the remnant that remaineth of the curtains of the tent

ne curtain [that is] outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second. 26:11 and thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together, that it may be one. 26:12 exodus page 46 and the remnant that remaineth of the curtains of the tent, the half curtain that remaineth, shall hang over the backside of the tabernacle. 26:13 and a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the tabernacle on this side and on that side, to cover it. 26:14 and thou shalt make a covering for the tent [of] rams skins dyed red, and a covering above [of] badgers skins. 26:15 and thou shalt make boards for the taberna

the tent [of] rams skins dyed red, and a covering above [of] badgers skins. 26:15 and thou shalt make boards for the tabernacle [of] shittim wood standing up. 26:16 ten cubits [shall be] the length of a board, and a cubit and a half [shall be] the breadth of one board. 26:17 two tenons [shall there be] in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle. 26:18 and thou shalt make the boards for the tabernacle, twenty boards on the south side southward. 26:19 and thou shalt make forty sockets of silver under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons. 26:20 and for the second side of the tabernacle on the north side [there shall be] twenty boards: 26:21 and t

alt make forty sockets of silver under the twenty boards; two sockets under one board for his two tenons, and two sockets under another board for his two tenons. 26:20 and for the second side of the tabernacle on the north side [there shall be] twenty boards: 26:21 and their forty sockets [of] silver; two sockets under one board, and two sockets under another board. 26:22 and for the sides of the tabernacle westward thou shalt make six boards. 26:23 and two boards shalt thou make for the corners of the tabernacle in the two sides. 26:24 and they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be for them both; they shall be for the two corners. 26:25 and they shall be eight boards, and their sockets [of] silver, sixtee

ogether beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be for them both; they shall be for the two corners. 26:25 and they shall be eight boards, and their sockets [of] silver, sixteen sockets; two sockets under one board, and two sockets under another board. 26:26 and thou shalt make bars [of] shittim wood; five for the boards of the one side of the tabernacle, 26:27 and five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward. 26:28 and the middle bar in the midst of the boards shall reach from end to end. 26:29 and thou shalt overlay the boards with gold, and make their rings [of] gold [for] places for the bars: and thou shalt overlay the bars with g

e boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward. 26:28 and the middle bar in the midst of the boards shall reach from end to end. 26:29 and thou shalt overlay the boards with gold, and make their rings [of] gold [for] places for the bars: and thou shalt overlay the bars with gold. 26:30 and thou shalt rear up the tabernacle according to the fashion thereof which was shewed thee in the mount. 26:31 and thou shalt make a vail [of] blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made: 26:32 and thou shalt hang it upon four pillars of shittim [wood] overlaid with gold: their hooks [shall be of] gold, upon the four sockets of silver. 26:33 and thou shalt hang up

hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy [place] and the most holy. 26:34 and thou shalt put the mercy seat upon the ark of the testimony in the most holy [place] 26:35 and thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side. 26:36 and thou shalt make an hanging for the door of the tent [of] blue, and purple, and scarlet, and fine twined linen, wrought with needlework. 26:37 and thou shalt make for the hanging five pillars [of] shittim [wood] and overlay them with gold [and] their hooks [shall be of] gold: and thou shalt cast five sockets of b

e even to the midst of the altar. 27:6 and thou shalt make staves for the altar, staves [of] shittim wood, and overlay them with brass. 27:7 and the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it. 27:8 hollow with boards shalt thou make it: as it was shewed thee in the mount, so shall they make [it] 27:9 and thou shalt make the court of the tabernacle: for the south side southward [there shall be] hangings for the court [of] fine twined linen of an hundred cubits long for one side: 27:10 and the twenty pillars thereof and their twenty sockets [shall be of] brass; the hooks of the pillars and their fillets [shall be of] silver. 27:11 and likewise for the north side in length [there shall be] hangings of an hundred [cubits] long, and h

their pillars [shall be] four, and their sockets four. 27:17 all the pillars round about the court [shall be] filleted with silver; their hooks [shall be of] silver, and their sockets of brass. 27:18 the length of the court [shall be] an hundred cubits, and the breadth fifty every where, and the height five cubits [of] fine twined linen, and their sockets [of] brass. 27:19 all the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court [shall be of] brass. 27:20 and thou shalt command the children of israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always. 27:21 in the tabernacle of the congregation without the vail, which [is] before the testimony, aaron and his sons shall order it from eveni

41 and thou shalt put them upon aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest s office. 28:42 and thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach: 28:43 and they shall be upon aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy [place] that they bear not iniquity, and die [it shall be] a statute for ever unto him and his seed after him. 29:1 and this [is] the thing that thou shalt do unto them to hallow them, to minister unto me in the priest s office: take one young bullock, and two rams without blemish, 29:2 and unleavened bre

fice: take one young bullock, and two rams without blemish, 29:2 and unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil [of] wheaten flour shalt thou make them. 29:3 and thou shalt put them into one basket, and bring them in the basket, exodus page 48 with the bullock and the two rams. 29:4 and aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water. 29:5 and thou shalt take the garments, and put upon aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod: 29:6 and thou shalt put the mitre upon his head, and put the holy crown upon the mitre. 29:7 then shalt thou take the anointing oil, and pour [it] upon hi

hou take the anointing oil, and pour [it] upon his head, and anoint him. 29:8 and thou shalt bring his sons, and put coats upon them. 29:9 and thou shalt gird them with girdles, aaron and his sons, and put the bonnets on them: and the priest s office shall be theirs for a perpetual statute: and thou shalt consecrate aaron and his sons. 29:10 and thou shalt cause a bullock to be brought before the tabernacle of the congregation: and aaron and his sons shall put their hands upon the head of the bullock. 29:11 and thou shalt kill the bullock before the lord [by] the door of the tabernacle of the congregation. 29:12 and thou shalt take of the blood of the bullock, and put [it] upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar. 29:13 and thou sha

r it [is] an heave offering: and it shall be an heave offering from the children of israel of the sacrifice of their peace offerings [even] their heave offering unto the lord. 29:29 and the holy garments of aaron shall be his sons after him, to be anointed therein, and to be consecrated in them. 29:30 [and] that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy [place] 29:31 and thou shalt take the ram of the consecration, and seethe his flesh in the holy place. 29:32 and aaron and his sons shall eat the flesh of the ram, and the bread that [is] in the basket [by] the door of the tabernacle of the congregation. 29:33 and they shall eat those things wherewith the atonement was made, to consecrate [and

of beaten oil; and the fourth part of an hin of wine [for] a drink offering. 29:41 and the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savour, an offering made by fire unto the lord. 29:42 [this shall be] a continual burnt offering throughout your generations [at] the door of the tabernacle of the congregation before the lord: where i will meet you, to speak there unto thee. 29:43 and there i will meet with the children of israel, and [the tabernacle] shall be sanctified by my glory. 29:44 and i will sanctify the tabernacle of the congregation, and the altar: i will sanctify also both aaron and his sons, to minister to me in the priest s office. 29:45 and i will dwell amon

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

the earth, and his spittle fell upon the ground. this isis kneaded in her hand,[fn#66] with [some] dust, and she fashioned it in the form of a sacred serpent, and made it to have the form of a dart, so that none might be able to escape alive from it, and she left it lying upon the road whereon the great god travelled, according to his desire, about the two lands. then the holy god rose up in the tabernacle of the gods in the great double house (life, strength, health) among those who were in his train, and [as] he journeyed on his way according to his daily wont, the holy serpent shot its fang into him, and the living fire was departing from the god's own body, and the reptile destroyed the dweller among the cedars. and the mighty god opened his mouth, and the cry of his majesty (life, st

have multitudes of names, and i have multitudes of forms, and my being existeth in every god. i have been invoked (or, proclaimed) by temu and heru-hekennu. my father and my mother uttered my name, and [they] hid it in my body at my birth so that none of those who would use against me words of power might succeed in making their enchantments have dominion over me.[fn#68] i had come forth from my tabernacle to look upon that which i had made, and was making my way through the two lands which i had made, when a blow was aimed at me, but i know not of what kind. behold, is it fire? behold, is it water? my heart is full of burning fire, my limbs are shivering, and my members have darting pains in them. let there be brought unto me my children the gods, who possess words of magic, whose mouths

WESTERN MANDALAS OF TRANSFORMATION SR AL

oot: that which stretches and expands without being disunited 6: ha, hah: to behold root: every evident, demonstrated, and determined existence 6: vav: sixth letter of the hebrew alphabet, attributed to the sixteenth path, the hierophant 6: agb, agab: by means of; through 36: divisions of kamea 36: alh, elah, goddess of geburah; also oak terebinth 36: lah, leah, first wife of jacob 36: ahl, ohel: tabernacle("and i heard a great voice out of heaven saying, behold the tabernacle of god is with men, and he will dwell with them, and they shall be his people, and god himself shall be with them, and be their god" rev 21: 3. the tabernacle is also the meeting tent and dwelling place of the shekinah (see ex. 40: 34) 36: bkchv, be-koakho: by her power 36: kbdi: my glory 36: damcar: latin for blood

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

f the heavens, as shown in an astrological figure and which refers to offspring, success in hazardous schemes of fortune or pleasure, and wealth. joshua hanged 5 kings on 5 trees, they were found hidden in a cave, and were the kings of jerusalem, hebron, jarmuth, lachish and eglon. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott every important measurement of the jewish tabernacle was 5 or a multiple of 5. the hebrew letter h, heh, 5, was in occult kabalah always deemed of female potency. there were 5 principal parts of solomon s temple. david blesses the lord 5 times in psalms ciii, civ. the talmud says that there are 5 little things which are a terror to 5 strong things; the mosquito to the lion; the gnat to the elephant; the ichneumon fly to the scorpion; the

atest discretion, and 70 is the natural end of life. the moon passes through stages of 7 days in increase, full, decrease, and renewal. naaman was ordered by elisha (an adept) to take seven dips in jordan, to cleanse himself from leprosy. 77. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the golden candlestick of seven branches was a notable emblematic ornament of the tabernacle of moses, exodus xxv. 31. note the seven years for repentance; 7 churches of asia (or assiah, 7 angels with trumpets, 7 candlesticks of the holy places, 7 seals, 7 trumpets, 7 kings, 7 thousands slain, 7 vials of wrath to be poured out, pace the apocalypse. 7 members make a freemasons lodge perfect, although 5 may hold one. francis barrett, in his magus, catalogs 7 birds, fishes, animal

ed knights, in which 9 roses, 9 lights and 9 knocks are used. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the mahometans have 99 names of the deity. some jews have taught that god has 9 times descended to earth; 1st in eden, 2nd at the confusion of tongues, 3rd at the destruction of sodom, 4th to moses at horeb, 5th at sinai, 6th to balaam, 7th to elisha, 8th in the tabernacle and 9th in the temple at jerusalem; and that his 10th comes as the messiah will be final. 91. the ancients had a fear of the number nine and its multiples, especially 81; they thought of them of evil presage, indicating change and fragility. at the 9th hour jesus the savior died. nine is also the earth under evil influences. john heydon in the holy guide, and j. m. ragon, in his maconne

ginal reference, avoth d rabbi nathan, chapter 34. there are 10 hebrew words to designate idols and 10 for joy. sodom was to be spared for 10 righteous men; gideon took 10 servants to destroy the altar of baal; boaz chose 10 witnesses for his marriage with ruth; joab s armor was borne by 10 young men. jesus speaks of 10 talents, 10 cities, 10 pieces of silver and gave a parable of 10 virgins. the tabernacle has many 10 dimensions. there are 10 bible names of god, 10 canticles, and 10 necessaries for man s life. ecclus. 39. 26. there were 10 pythagorean virtues of initiation and the buddhists teach 10 paramitas of perfection. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott in the alchymico-kabalistic tract called aesch metzareph referred to by eliphas levi and col

by w. wyn n wes tcott he 14 days of burial, in the master s degree. 14 parts into which the body of osiris was divided. a type of christ, sacrificed on the 14th day of the month. an amulet of 14 points has been used to cure the sick. there are 14 books of the apocrypha. they were written originally in greek, never in hebrew. an israelite had to partake of 14 meals in the booth during the feast of tabernacle. the israelites killed the paschal lamb on the 14th day of the month nisan. in matthew, chap. i, we find the genealogy of jesus recited in three series of 14 names, the first under patriarchs and judges, the second under kings, the third under priests and governors. the ancient physicians considered that the 14th day was the crisis of fevers. the moon waxes and wanes, each for 14 days

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

s between kabbalistic phallocentrism and lacanian psychoanalytic theory: circumcision, secrecy, and the veiling of the veil, pp. 58 70, and the expanded version in wolfson, language, eros, being, pp. 111 141. 239. it is worth mentioning the injunction to the priests (exod 28: 42 43) to wear linen breeches to cover their genitals, literally, the flesh of nakedness, besar erwah, lest they enter the tabernacle in an immodest posture and bring upon themselves a death decree. perhaps it would be fruitful to consider these verses in relation to the death of nadab and abihu. 240. zohar 3:58a b. 241. ibid, 58b. it is instructive to compare the thematic nexus of prayer and the mystery of time related to the divine in zoharic texts and the comments in mysteries of purity, pp. 184 185. ibn al- arabi

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

on my breast. i stand before the portal of the second order as the witness and the messenger thereof. i am the form which the door gives up. i convey the tidings of tiphereth. truly honoured hierophant, give me the secret word which is imparted in the path of samech to those who have entered therein. hierophant* celebrant. hierophant. celebrant* hierophant the word is, its meaning the veil of the tabernacle. celebrant it is the veil of a great mystery, which is revealed to the purified man. by the secret word and the sacred veil, i declare that the path is open and the gate which leads thereto. celebrant-21 hegemonlhiereus- 1 hierophant1 c e l e b r a n t l all are seated. here ends the solemn ceremony of opening the temple in the portal of the rosy cross. the f i r s t point the ritual of

ering. the lord thy god accept thee. this is conformity. the celebrant resumes his seat. celebrant it is by such sacrifice that those who are called to the knowledge on this earth of the life of life become elect thereto; those who are chosen become heirs at law, and the heirs enter into their heritage. you have now made your offering on the threshold of the inner temple. this is the court of its tabernacle. the years of strife are ended. i have prayed for peace in all your habitations; the price is paid. may the peace that is signed in heaven be declared also on earth. the time of probation is over. i have come through a gate of peace; behold, i have come quickly, lest your steps should err in the paths. come hither. the door is behind me. i have opened the ways thereto; you shall enter a

sign. celebrant this is the answering sign. let your hands be raised higher and separated widely thus, with the palms turned inward. then bring the hands together, as in the act of drawing up curtains and closing them. the celebrant communicates the closing sign. celebrant these are the pass-signs from the first to the second order, and the secret word is* that is to say, meaning the veil of the tabernacle. it is exchanged by the separate letters. follow me therefore, thus: celebrant. philosophus (who is prompted by the celebrant. celebrant. philosophus (who is prompted. celebrant i invest you with the ribbon of the second order, which is white bordered with gold; the symbols of the 5=6 grade are emblazoned thereon, with the numbers of the 24th, 25th and 26th paths, by which tiphereth is

m that the honoured prater adveniat regnum (vel alius) is a lord of the 24th, 25th and 26th paths and that he stands on the threshold of tiphereth. the celebrant resumes his seat. celebrant you will now take your place among the brethren of the second order in the east of the temple. the philosophus is directed accordingly, and when he is seated: celebrant fratres et sorores, when the veil of the tabernacle is parted by reverend and holy hands moving from within, the holy voice says unto each in this order: come in peace. the offices of our temple are therefore offices of mercy, reflected from the supreme crown. kether is the world of mercy, the place where there is neither sorrow nor wrath, neither separateness, but glory and slendour, strength and joy. it is also supernal loving-kindness

the holy portal celebrant fratres et sorores, assist me to close the holy temple according to the ritual of the 25th path and in the grade appertaining to the portal of the rosy cross. all rise. celebrant to order, fratres et sorores. he descends from his throne and faces east with arms extended in the opening sign of the grade. celebrant i have entered, 0 merciful father, behind the veil of the tabernacle. i have seen the glorious sun of tiphereth. but i know that there is another splendour, another light, another and more glorious sun. 0 after all the radiance of the natural world, after the golden dawn and the noonday splendour, give us thine own light, the true illumination that is within, even the sun of thy truth, the inexpressible splendour of thy presence, and the glory of thy per

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