Michael Wynn's Occult Reference Library
TEMPLE,TEMPLES

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BOOK OF BARUCH

they wept, fasted, and prayed before the lord. 6 they made also a collection of money according to every man's power: 7 and they sent it to jerusalem unto joachim the high priest, the son of chelcias, son of salom, and to the priests, and to all the people which were found with him at jerusalem, 8 at the same time when he received the vessels of the house of the lord, that were carried out of the temple, to return them into the land of juda, the tenth day of the month sivan, namely, silver vessels, which sedecias the son of josias king of jada had made, 9 after that nabuchodonosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent

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of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis mighty mother, assist me to open the hall of the neophyte. kerux, see that the temple is properly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns w

the letter 'h" hierophant "and of what is this letter a symbol" 26 hiereus "of life, because the letter h is our mode of representing the ancient greek aspirant or breathing, and breath is evidence of life" hierophant "how many lesser officers are there" hiereus "there are three: the kerux, stolistes and dadouchos and in addition, the sentinel. the sentinel, armed with a lethal weapon, guards the temple, keeps out intruders, and prepares the candidate" hierophant "dadouchos, your station and duties" dadouchos "my station is in the south to symbolize heat and dryness. my duties include the fires of the temple and incense, and to consecrate the hall and those present with fire" hierophant "stolistes, your station and duties" stolistes "my station is in the north to symbolize cold and moistur

ich symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy, and light and abundance. my office is that of the expounder of the mysteries (sits down. stolistes, i command you to purify the temple and members with water" stolistes (circumambulates to the dais, faces east, sprinkles left, right, then center toward the dais, and makes a cross "i purify thee with water (faces west sprinkles left, right, then center and makes a cross "i purify thee with water (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant "dadouchos, i command you to consecr

nd members with water" stolistes (circumambulates to the dais, faces east, sprinkles left, right, then center toward the dais, and makes a cross "i purify thee with water (faces west sprinkles left, right, then center and makes a cross "i purify thee with water (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant "dadouchos, i command you to consecrate the temple and members with fire" dadouchos (circumambulates to the dais, faces east, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (faces west, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant (stands, and hold t

(knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, and superintend his/her/their preparation (hegemon salutes hierophant and prepares candidates as follows. the candidate is hoodwi

0 0 INITIATION CEREMONY

eneral questions 1. what is the tetragrammaton? 2. what is the pentagrammaton? 3. what is a notarikon? 4. lay out the circle spread divination and name all the positions. 5. describe the symbology of the neophyte grip, step, and grand word. 6. submit a sample of your written hebrew letters. 7. describe the neophyte grade sign. e 0= 0 neophyte grade initiation on the dais (the stage in the east of temple) these officers represent the second order and are present mostly symbolically. praemonstrator: blue robe, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lame

water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the officers rise. members do not rise except for adoration s to the east or when asked for the signs. nor do they circumambulate with the officers. when they do have occasion to move in the temple, the

it is made toward the east. the knock is made by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux returns to place. hiero (knock) fraters and sorors of the order of the golden dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer give the signs of a neophyte. all give the sign of a neophyt

wn in the outer, i have received a dispensation from the greatly honoured chiefs of the second order to admit (name of aspirant) to the grade of neophyte honoured hegemon instruct (name of aspirant) to hold himself(or herself) in readiness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophant, quits temple and prepares candidate as follows: the candidate is hoodwinked and a rope tied thrice around the waist. kerux: moves to temple entrance. heg: leads candidates to temple entrance. heg: child of earth, arise and enter the path of darkness. kerux: kerux opens door but bars the entrance. kerux (knocks) very honoured hierophant is it your pleasure that the candidate be admitted? hiero: it is. ad

tes to temple entrance. heg: child of earth, arise and enter the path of darkness. kerux: kerux opens door but bars the entrance. kerux (knocks) very honoured hierophant is it your pleasure that the candidate be admitted? hiero: it is. admit (name of aspirant)in due form, who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admissi

1 10 INITIATION CEREMONY

en, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters and sorors of the zelator grade of the golden dawn, assist me to open the temple in the grade of zelator. frater kerux

banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters and sorors of the zelator grade of the golden dawn, assist me to open the temple in the grade of zelator. frater kerux, see that the temple is properly guarded. kerux: knocks, without opening the door. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now

ing the door. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temple with water and with fire. kerux: advances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three

side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom a

of earth, adore adonai! hiero: returns cup to stolistes and takes censer from dadouchos, and making three forward swings, says: hiero: in the name of ic zod heh chal, great king of the north, spirits of earth adore adonai! hiero: returns censer to dadouchos, and takes back sceptre from hiereus, returns to throne. all officers return to places. hiero: in the name of adonai ha-aretz, i declare this temple duly opened in the grade of zelator. hiero (knocks 4, 3, 3) heg (knocks 4, 3, 3) hiereus (knocks 4, 3, 3) advancement- first part (hierophant sits east of altar, hiereus sits north, and hegemon sits south, stolistes sits north west, kerux sits west and dadouchos sits south west) hiero: fraters and sorors, our frater (sorer) having made such progress in the paths of occult science as has ena

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

samland coast (samogitia or semigalia, sacrificed a hack hull with strange ceremonies^ i will add a few examples from the norse. during a famine in sweden under king domaldi]?a eflso (instituted) sviar blot stor at uppsolum, it fyrsta haust (autumn) blotusu j^eir yxmim; and the oxen proving insufficient, they gradually went up to higher and higher kinds; yngl. saga, c. 18 ]7a gekk hann til hofs (temple) freyss, ok leiddi jjagat uxan gamlan (an old ox, ok maelti sva' freyr, nu gef ek]?er uxa]?enna; en uxanum bra sva vis, at hann qvas vi3, ok fell nisr dausr (dealt the ox such a blow, that he gave a groan and fell down dead; islend. sog. 2, 348. conf. vigaglumssaga, cap. 9. at a formal duel the victor slew a hull with the same weapons that had vanquished his foe: j?a var leiddr fram grdc^un

unds and roads during the period of german heathenism must have been very similar to them. on the gabel-heath in mecklenburg the wends as late as the 15th century walked round the budding corn with loud cries; giesebrecht 1, 87 chapter iv. temples. in our inquiries on the sacred dwelling-places of the gods, it will be safest to begin, as before, with expressions which preceded the christian terms temple and church, and were supplanted by them. the gothic alhs fem. translates the jewish-christian notions of mo (matt. 27, 5. 51. mk. 14, 58. 15, 29. lu. 1, 9. 21. 2 cor. 6, 16) and iep6v (mk. 11, 11. ig. 27. 12, 35. 14, 49. lu. 2, 27. 46. 4, 9. 18, 10. 19, 45. john 7, 14. 28. 8, 20. 59. 10, 23. to the goth it would be a time-hallowed word, for it shares the anomaly of several such nouns, formi

ust have had an old-fashioned heathenish sound, but we know it was still there, preserved in composition with proper names of places and persons (see suppl: alaholf, alahtac, alahhilt, alahgund, alahtrut; alahstat in pago hassorum (a.d. 834, schannat trad. fuld. no. 404. alahdorp in mulahgowe (a.d. 856, ibid. no. 476. the names alahstat, alahdorf may have been borne by many places where a heathen temple, a hallowed place of justice, or a house of the king stood. for, not only the fanum, but the folk-mote, and the royal residence were regarded as consecrated, or, in the language of the mid. ages, as frono (set apart to the fro, lord, alstidi, a king's pfalz (palatium) in thuringia often mentioned in dietmar of merseburg, was in ohg. alahsteti, nom. alahstat. among the saxons, who were conve

n mentioned in dietmar of merseburg, was in ohg. alahsteti, nom. alahstat. among the saxons, who were converted later, the word kept itself alive longer. the poet of the heliaud uses alah masc. exactly as ulphilas does alhs (3, 20. 22. 6,2. 14,9. 32,14. 115,9. 15. 129, 22. 130, 19. 157, 16, seldomer goclcs htis loo, 8. 130, 18, or, that helaga m%s 3, 19. caxlm. 202, 22 alhn (1. ulh hciligne =holy temple; 258, 11 calhstcde (palatium, aedes regia. in andr. 1042 i would read' ealde ealhstcdas (delubra) for' eolhstedas, conf. the proper names ealhstdn in kemble 1, 288. 296 and ealhhcard 1, 292 quasi stone-hard, rock-hard, which possibly leads us to the primary meaning of the word^ the word is wanting in oist. documents, else it must have had the form air, gen. als. of another primitive word th

i. horgar (delubrum, at times idolum, simulacrum) sffim. 36^ 42^ 91^ 114^ 141; especially worth notice is siem. 114: hoj^gr hlasinn steinom, griot at gleri orsit, rosit i nyio nauta blosi (h.paven with stones, grit made smooth, reddened anew with neat's blood. sometimes iidrg^ is coupled with hof (fanum, tectum, 36^ 141% in which case the former is the holy place amidst woods and rocks, the built temple, aula; conf' liamarr ok liorgrl fornm. sog. 5, 239. to both expressions belongs the notion of the place as well^ and in one place liaraga= arae. elsewhere the heathen term for altar, gk /3a)/x6y, was goth, hiuds, ohg. fiot, as. heoa, strictly a table (p. 38; likewise the goth, hadi, ohg. fdti, as. hed, hedd (lectus, p. 30) gets to mean ara, areola, fanum, conf. as. wihbed, weohbed, weobed

3 8 INITIATION CEREMONY

(mariyka) home, and marries her. st. john christens her first child, and asks her to dance as do the samodivy. but she cannot without her 'samodivski drekhi' stoyan produces them, she flies away, bathes in the mominski fountain, and recovers her mominstvo (virginity. trans. end of vol. i. a. king and co, aberdeen. h date due bl860.g867v.1 teutonic mythologys 3= 8 practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required material

icers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st

ter tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the grade of practicus. honoured hegemon, see that the temple is properly guarded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of practicus is present. hiereus: fraters and sorors give the sign of practicus (done) hiereus (saluting) very honoured hierophant all present have attained the grade. hiero: honoured

the angel ave, spirits of water adore your creator (holding cup on high) in the three great secret names of god, borne on the banners of the west, empeh arsol gaiol, spirits of water adore your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1, 3) the ritual of the 31st path (temple arranged for ritual of 31st path. the temple is darkened. hiero: fraters and sorors our frater (soror) xyz having made such progress in the path of occult science as has enabled him (her) to pass the examinations in the requisite knowledge is no

ce as has enabled him (her) to pass the examinations in the requisite knowledge is now eligible for advancement to the grade of practicus, and i have duly received a dispensation from the greatly honoured chiefs of the second order, to advance him in due form. honoured hegemon, superintend the preparation of the theoricus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees the theoricus is thus prepared. wearing sash of theoricus, hoodwink and with the solid triangular pyramid formed of4 elements in right hand, hegemon takes theoricus by left hand and gives an alarm of 8 knocks. heg: his throne was like a fiery flame, and the wheels as burning fire. hiereus: opens door and admits them, returns to his place. heg: conducts theoricus to the north west f

4 7 INITIATION CEREMONY

hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the

er of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of philosophus is present. hiereus: honoured fraters and soror

spirits of fire, adore your creator (holding incense on high) in the three great secret names of god, borne on the banners of the south, oip teea pedoce spirits of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opened in the grade of philosophus. hiero (knocks 3, 3, 1) hiereus (knocks 3, 3, 1) heg (knocks 3, 3, 1) advancement of 29th path (temple arranged for ritual of 29th path, as in diagram. the temple is darkened) hiero (knocks) honoured fraters and sorors, our frater xyz having made such progress in the paths of occult science as has enabled him to pass the examination in the requisite knowle

een a member of the grade of practicus for a period of more than three months, is now eligible for advancement to the grade of philosophus, and i have duly received a dispensation from the greatly honoured chiefs of the second order to advance him in due form. honoured hegemon, superintend the preparation of the practicus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees that the practicus is prepared as follows, wearing sash of practicus, hoodwinked, and with calvary cross formed of 12 squares in right hand. hegemon takes practicus by left hand and gives an alarm of 7 knocks. heg: and the ruach elohim moved upon the face of the waters. hiereus: opens door and admits them, then returns to his place. heg: conducts practicus to south in front of the

his tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the reconciliation between mem and shin so thus stands the reconciling pillar between the pillars of fire and of cloud; the yakin and boat of solomon's temple. heg: leads practicus to tablet in north. heg: the mode of using the talismanic forms drawn from the geomantic figures, is to take those formed by the figures under the planet required and place them at the opposite ends of a wheel of 8 radii as shown. a versicle suitable to the matter is then written within the double circle. hiero: i have much pleasure in now conferring upon you the title

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ured as a family in the himalayas with their sons ganesh, god of wisdom and learning, and six-headed skanda, the warrior god. she is invoked for all family matters and those concerning children and by women in distress. vesta vesta is the roman goddess of domesticity and of the sacred hearth at which dead and living were welcomed. the vestal virgins of rome kept alight the sacred flame in vesta's temple and this was rekindled at the new year, as were household flames. vesta can be invoked in rituals centred around the element fire. father gods the father gods represent authority, channelled power, benevolence and altruism, nobility of purpose, expansion and limitless potential. dagda dagda, the father god in the celtic tradition, was also called eochaid ollathair (father of all) and ruadh

he circle from the south so you are facing the north. if, however, you work with the altar in the east, you will cast from the east and enter from the west, facing the east. a central altar will work for either direction and it also means a group can easily circle it. after all, for most of us space is at a premium, and sometimes it is a question of marrying metaphysics with logistics. creating a temple before you begin a formal ritual, you must cast an astral or spiritual temple above and surrounding the circle and the location. in your mind's eye, visualise your own temple, perhaps one from the ancient world, resplendent with gold and jewels, with a statue of a deity in marble, gold or silver. the roof of the temple may form a crystalline pyramid or be open to the stars (readers of the l

gold or silver. the roof of the temple may form a crystalline pyramid or be open to the stars (readers of the late dion fortune's occult novels will have no difficulty in forming images of such splendid edifices) or you may create a grove of oak or olive trees or one of the ancient stone circles as your working place or a castle room whose battlements are lashed by a stormy sea. the altar in your temple may be pure gold, ornate stone or beaten copper, and the candles may be set in ancient lamps. with practice, you may find that a particular temple form automatically creates itself in your mind's vision, but if this is not helpful, then concentrate on the magick that exists your own very special working place. let us go through a formal ritual. i have created this one for a solitary practit

ABRAMELIN2

ll 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 terrace (or balcony, and a lodge (or small room o

asmodeus, and sometimes chashmodai. derived by some from the hebrew word asamod, to destroy or exterminate; and by others from the persian verb azmonden= to tempt, to try or prove. some rabbins say that asmodeus was the child of the incest of tubal-cain and his sister naafrfah. others say that he was the demon of impurity. others again relate that he was employed by solomon in the building of the temple at jerusalem; that he then attempted to dethrone solomon, to put himself in his place; but that the king vanquished him and the angel gabriel chased him into egypt, and there bound him in a grotto. the rabbins say that when asmodeus was working at the building of the temple, he made use of no metal tool; but instead of a certain stone which cut ordinary stone as a diamond will glass. belzeb

ADDTLS

ht. let the adept always invoke thesenames in the prescribed manner for to do otherwise is to invoke evil forces. thou shall invoke the calling and commanding angels with the o. 9 kerubic square lesser angle square thou shall note the four squares above the cross which are of the sephirotic cross in each lesser angle. these be the kerubic squares. the squares are shaded in this paper, but in the temple are painted in color. thou shall also note shaded or colored squares below the cross arm of the sephirotic cross; these are the sub-servient or angels of the lesser angle. although shaded or colored, the kerubic squares are of greater significance. note that the white square in the center belongeth to the sephirotic cross and not to either the kerubic squares, nor to the sub-servient square

ADEPTUS MINOR INITIATION

ief adept -7=4, merciful exempt adept- blue and purple robe with winged sphere wand 2nd adept- 6=5, mighty adeptus major- red and orange with phoenix wand 3rd adepti- 5=6, associate adeptus minor -yellow and rose pink with lotus wand all other adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration and recommendation signed by chief adept of the temple -black robe -cross of obligation with ropes -cross of victory -crux ansata -admission badge of the hiereus -crucifix and cross -rose -pastos and adept vault -crook and scourge -razor blades, and bandage -chains -circular altar -wine -dagger -sword& serpent admission badge -abiegnus diagram -minutum mundum diagram opening chief: knocks (all rise) chief: knocks. second: knocks (7 knocks total

r sephiroth, seven are the palaces, seven are the days of creation, seven is the height above and seven is the depth below" chief "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of the caverns, the mystic mountain of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the

hiereus, and a separate prepared speech) third (opens door "who bringest thou here with thee" 9 aspirant (loudly and firmly gives speech "hear ye all that i, the honored frater/soror, stand before you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order of the golden dawn in the outer, a philosophus; one qualified to fill the important post of hiereus in a temple of the first order, one who hath passed the five examinations prescribed between the first and second orders, and hath been declared lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the chiefs of my temple guaranteeing my qualifications, honor and fidelity; as also an attestation of my having passed the pentagonal examination. by virtue

ge, from the whole world, equally from him who is a member of the first order of the golden dawn, as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders" dsj "that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standa

n to us "in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a cloister where he learned both greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar' that is, the blood of the lamb. there he was duly initiated, and took the mystic title christian rosenkreutz, or christian of the rosy cross. he then so far improved his knowledge of the arabian tongue that in the following year he translated the book 'm' into latin, which he afterwards brought back with him to europe. after three

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ncilable by argument, are usually found to be due to the obstinacy of habit produced by generations of systematic sectarian training (3) we must then begin the study of yoga by looking at the meaning of the word. it means union, from the same sanskrit root as the greek word zeugma, the latin word jugum, and the english word yoke (yeug- to join) when a dancing girl is dedicated to the service of a temple there is a yoga of her relations to celebrate. yoga, in short, may be translated 'tea fight' which doubtless accounts for the fact that all the students of yoga in england do nothing but gossip over endless libations of lyons' 1s. 2d (4) yoga means union. in what sense are we to consider this? how is the word yoga to imply a system of religious training or a description of religious experie

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

e futile to go into much detail about this experience. i can only say that until you acquire the power you have no idea of the sheer wonder and delight of that endlessly quivering orgasm. 16. if i remember rightly, this practice and its result were one of the principal factors which enabled me afterwards to attain what is called the trance of wonder, which pertains to the grade of a master of the temple, and is a sort of complete understanding of the organism of the universe, and an ecstatic adoration of its marvel. this trance is very much higher than the beatific vision, for always in the latter it is the heart- the phren- which is involved; in the former it is the nous, the divine intelligence of man, whereas the heart is only the centre of the intellectual and moral faculties. 17. but

t i should never have obtained success in yoga in so short a time as i did had i not spent the previous three years in the daily practice of magical methods. 9. i may go so far as to say that just before i began yoga seriously, i had almost invented a yogic method of practising magick in the stress of circumstances. i had been accustomed to work with full magical apparatus in an admirably devised temple of my own. now i found myself on shipboard, or in some obscure bedroom of mexico city, or camped beside my horse among the sugar canes in lonely tropical valleys, or couched with my rucksack for all pillow on bare volcanic heights. i had to replace my magical apparatus. i would take the table by my bed, or stones roughly piled, for my altar. my candle or my alpine lantern was my light. my i

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

sign of salvation. the world has been purified by water, and was ready for the revelation of wine. god would never again destroy his work, but ultimately seal its perfection by a baptism of fire. now, in this analogue also falls the coat of many colors which was made for joseph, a legend which was regarded as so important that it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle gra

ALEISTER CROWLEY ACROSS THE GULF

planet of amoun, but in the abyss, as page 1 gulf.txt showing that my power and glory should be secret, and in aterechinis the second decanate of the house of mast, so that my passion and pleasure should likewise be unprofance. in the house of travel in the sign of the ram was the moon my sweet lady. and the wise men interpreted this as a token that i should travel afar; it might be to the great temple at the source of mother nile; it might be. foolishness! i have scarce stirred from thebai. yet have i explored strange countries that they knew not of: and of this also will i tell in due course. i remember- as i never could while i lived in khemi-land- all the minute care of my birth. for my mother was of the oldest house in thebes, her blood not only royal, but mixed with the divine. fift

ays! the creaking benches and the sweat of the slaves are still in my ears and my nostrils. then swift moments of flying foam in some rapid or cataract. the great temples that we passed; the solitary ibis of thoth that meditated on the shore; the crimson flights of birds- but nothing that we saw upon the journey was like unto the end thereof. for in a desolate place was the well, with but a small temple beside it, where the servants- they too most holy! of that holy ancient man might dwell. and my father brought me to the mouth of the well and called thrice upon the name of nuit. then came a voice climbing and coiling up the walls like a serpent "let this child become priestess of the veiled one" now my father was wise enough to know that the old man never made a mistake; it was only a que

e glad, for they wished to reject me; and taking aside into the hall of trial that woman, made the enquiry. then with robes rent they came running forth, crying out against the veiled one; for they found her perfect in virginity, and so was she even unto her death, as latter appeared. but the veiled one was wroth with them because of this, and appeared in her glittering veil upon the steps of her temple. there she stood, and called them one by one; and she lifted but the eye-piece of her veil and looked into their eyes; and dead they fell before her as if smitten of the lightning. but those priests who were friendly to me and loyal to the goddess took that virgin courtesan, and led her in triumph through the city, veiled and crowned as is befitting. now after some days he that guarded the

the banqueting-house and set me on the high throne. one by one the priests came by and kissed my lips: one by one the priestesses came by, and gave me the secret clasp of hands that hath hidden virtue. and the banquet waxed merry; for all the food was magically prepared. every beast that they slew was virgin; every plant that they plucked had been grown and tended by virgins in the gardens of the temple. also the wine was spring water only, but so consecrated by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed m

by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed me with white lotus flowers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

g world" which might have been of greek origin and not zoroastrian. it is a question for scholars. the etymology of certain words is a game that has fascinated both the editor and perhaps a score or more of sumerian researches of the past. the sumerian origin of many of the words and place-names we use today provides us with an insight into our own origins. for instance, the sumerian word for the temple is bar, from which we get our word "barrier, or so it is said by waddell. this makes sense in the context with the erecting and maintaining of barriers against the hostile forces outside. the etymology is even dramatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "a

r and dismay, and(some say) death of a most uncommon nature. in time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power t

lawful manner, as is put down in the covenant; else thou art surely lost. know that thou must keep purified for the space of one moon for the entrance to the first step, one moon between the first and the second step, and again between the second and the third, and so on in like manner. thou must abstain from spilling thy seed in any manner for like period of time, but thou mayest worship at the temple of ishtar, provided thou lose not thine essence. and this is a great secret. thou must needs call upon thy god in the dawn light and upon thy goddess in the light of dusk, every day of the moon of purification. thou must summon thy watcher and instruct it perfectly in its duties, providing it with a time and a place whereby it may serve thee and surround thee with a flaming sword, in every

and the number of enki is forty a most excellent number, and he is our father, of all who would tread these forgotten paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of t

ice, and giving thee a name, which thou must remember, for that is the name of thy passing the gate, which thou must use each time thou passeth thereby. the same spirit-messenger will meet thee and, if thou know not thy name, he will forbid thee entrance and thou wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the f

ALEISTER CROWLEY BOOK OF LIES

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

d contained a thousand million spheres. each sphere contained a thousand million planes. each plane contained a thousand million stars. each star contained a many thousand million things. of these the reasoner took six, and, preening, said: this is the one and the all. these six the adept harmonised, and said: this is the heart of the one and the all. these six were destroyed by the master of the temple; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradition

ming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'.a, is totally unconscious of this process, or, it might be better to say, he recognises it as nothing, in that positive sense

as mahmud. but the seventh men called perdurabo; for enduring unto the end, at the end was naught to endure (8) amen. book of lies get any book for free on: www.abika.com 23 [29] commentary( zeta) this chapter gives a list of those special messengers of the infinite who initiate periods. they are called dinosaurs because of their seeming to be terrible devouring creatures. they are masters of the temple, for their number is 6 (1 plus 2 plus 3, the mystic number of binah; but they are called "none, because they have attained. if it were not so, they would be called "six" in its bad sense of mere intellect. they are called seven, although they are eight, because lao-tzu counts as nought, owing to the nature of his doctrine. the reference to their "living not" is to be found in liber 418. the

gotama, was the name of the last budda. krishna was the principal incarnation of the indian vishnu, the preserver, the principal expounder of vedantism. tahuti, or thoth, the egyptian god of wisdom. mosheh, moses, the founder of the hebrew system. dionysus, probably an ecstatic from the east. mahmud, mohammed. all these were men; their godhead is the result of mythopoeia. notes (5) masters of the temple, whose grade has the mystic number 6= 1+ 2+ 3 (6) these are not eight, as apparent; for lao-tzu counts as 0 (7) the legend of "christ" is only a corruption and perversion of other legends. especially of dionysus: compare the account of christ before herod/pilate in book of lies get any book for free on: www.abika.com 24 the gospels, and of dionysus before pentheus in "the baccae (8) o, the

ALEISTER CROWLEY BOOK OF THE LAW

covered with a rich headdress. i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me! i,62: at all my meetings with you shall the priestess say-and her eyes shall burn with desire as she stands bare and rejoicing in my secret temple-to me! to me! calling forth the flame of the hearts of all in her lovechant. i,63: sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i,64: i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. i,65: to me! to me! i,66: the manifestation of nuit is at an end. chapter ii ii,1: nu! th

h them. iii,4: choose ye an island! iii,5: fortify it! iii,6: dung it about with enginery of war! iii,7: i will give you a war-engine. iii,8: with it ye shall smite the peoples; and none shall stand before you. iii,9: lurk! withdraw! upon them! this is the law of the battle of conquest: thus shall my worship be about my secret house. iii,10: get the stele of revealing itself; set it in thy secret temple-and that temple is already aright disposed& it shall be your kiblah for ever. it shall not fade, but miraculous colour shall come back to it day after day. close it in locked glass for a proof to the world. iii,11: this shall be your only proof. i forbid argument. conquer! that is enough. i will make easy to you the abstruction from the ill-ordered house in the victorious city. thou shalt t

ALEISTER CROWLEY LIBER 777

it, i, 97) with the phallic god min or amsu, and is said to have been the god of apu (panopolis. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) t

ALEISTER CROWLEY LIBER CHANOKH

e all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:7 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e the root of the powers of air. h the root of the powers of water. n the root of the powers of earth. b the root of the powers of fire. the four aces] the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha. alga. exarp [make the invoking pentagram of air in these names: hwhy. yj la ydc] and elohim said: let us make adam in our o

name of the same your god, lift up, i say, yourselves! behold! his mercies florish and (his) name is become mighty among us. in whom we say: move! descend! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] the forty-eig

ir powers are as the first 456. arise! you sons of pleasure! and visit the earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth

6 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all-one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha. alga. bitom [make the invoking pentagram of fire, and pronouce \yhla. twabx hwhy [make the sign of leo with censer (or other suit

ng, which i have prepared for mine own righteousness, saith the lord: whose long continuance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)8 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obez

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general and particular method of preparation of the furniture of the temple and the instruments of art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whereon she rideth: also concerning transformations. xii of the bloody sacrifice and matters cognate. xiii of the banishings, and of the purifications. xiv of the consecrations: with an account of the nature and nurture of the magical lin

idea by the method of logical contradiction which ends in reason transcending itself. the reader should consult "the soldier and the hunchback" in equinox i, i, and konx om pax "unity" transcends "consciousness. it is above all division. the father of thought- the word- is called chaos- the dyad. the number three, the mother, is called babalon. in connection with this the reader should study "the temple of solomon the king" in equinox i, v, and liber 418. this first triad is essentially unity, in a manner transcending reason. the comprehension of this trinity is a matter of spiritual experience. all true gods are attributed to this trinity<christian trinity are of a nature suited only to initiates of the ix degree of o.t.o, as they enclose the final secret of all pra

to explain thoroughly the complete conception; for it cannot be too clearly understood that this is a "classification" of the universe, that there is nothing which is not comprehended therein. the article on the qabalah in vol. i, no. v of the equinox is the best which has been written on the subject. it should be deeply studied, in connection with the qabalistic diagrams in nos. ii and iii "the temple of solomon the king. such is a crude and elementary sketch of this system. the formula of tetragrammaton is the most important for the practical magician. here yod= 2, he= 3, vau= 4 to 9, he final= 10. the number two represents yod, the divine or archetypal world, and the number one is only attained by the destruction of the god and the magician in samadhi. the world of angels is under the

rection will be still further exaggerated. let him, before beginning his work, endeavour to map out his own being, and arrange his invocations in such a way as to redress the balance<equinox vii. see also liber cxi aleph> this, of course, should have been done in a preliminary fashion during the preparation of the weapons and furniture of the temple. to consider in a more particular manner this question of the nature of ritual, we may suppose that he finds himself lacking in that perception of the value of life and death, alike of individuals and of races, which is characteristic of nature. he has perhaps a tendency to perceive the "first noble truth" uttered by buddha, that everything is sorrow. nature, it seems, is a tragedy. he has

the records of the a. a. contain dozens of similar cases) affords proof as absolute as any proof can be in this world of illusion that the correspondences in liber 777 really represent facts in nature. it suggests itself that this "straightforward" system of magick was perhaps never really employed at all. one might maintain that the invocations which have come down to us are but the ruins of the temple of magick. the exorcisms might have been committed to writing for the purpose of memorising them, while it was forbidden to make any record of the really important parts of the ceremony. such details of ritual as we possess are meagre and unconvincing, and though much success has been attained in the quite conventional exoteric way both by frater perdurabo and by many of his colleagues, yet

ALEISTER CROWLEY MAGICK WITHOUT TEARS

re hard to grasp: personally, i can never understand all this by-law stuff. so you must ask me what, and why, and so on) there is really only one point for your judgment "by their fruits ye shall know them" you have read liber lxv and liber vii; that shows you 11 what states you can attain by this cirriculum. now read "a master of the magic without tears get any book for free on: www.abika.com 17 temple (blue equinox, pp. 127-170) for an account of the early stages of training, and their results (of course, your path might not coincide with, or even resemble, his path) but do get it into you head that "if the blind lead the blind, they shall both fall into the ditch" if you had seen 1% of the mischief that i have seen, you would freeze to the marrow of your bones at the mere idea of seeing

ursed art of making words out of initials, like (in profane life) wren and gestapo and their horrid brood, or to temurah, the art of altering the position of the letters in a word, a sort of cipher; for these are almost always frivolous. to base any serious calculations on them would be absurd. love is the law, love under will. fraternally, 666 p.s. you should study the equinox vol. i, no. 5 "the temple of solomon the king" for a more elaborate exposition of the qabalah. chapter v the universe. the 0= 2 equation cara soror, do what thou wilt shall be the whole of the law. yes, i admit everything! it is all my fault. looking over my past writings, i do see that my only one-opointed attempt to set forth a sound ontology was my early fumbling letter brochure berashith18. since then, i seem to

f the case, so far as is possible, from them it may appear that no alternative policy is feasible. the first condition of membership of the a'.a. is that one is sworn to identify one's own great work with that of raising mankind to higher levels, spiritually, and in every other way. accordingly, it stands to reason that those charged with the conduct of the order should be at least masters of the temple, or their judgment would be worthless, and at least magi (though not that particular kind of magus who brings the word of a new formula to the world every 2,000 years of so) or they would be unable to influence events on any scale commensurate with the scope of the work. magic without tears get any book for free on: www.abika.com 109 of what nature is this power, this authority, this unders

ave no intention of "holding you down" to "a narrow path of work" or any path. all i can do is to help you to understand clearly the laws of your own nature, so that you may go ahead without extraneous influence. it does not follow that a plan that i have found successful in my own case will be any use to you. that is another cardinal mistake of most teachers. one must have become a master of the temple to annihimagic without tears get any book for free on: www.abika.com 125 late one's ego. most teachers, consciously or unconsciously, try to get others to follow in their steps. i might as well dress you up in my castoff clothing (in the steps of the master. at the feet of the master. steward) please observe that the further you get on, the higher your potential, the greater is the tendency

her way of defining the great work. that explains to us the whole object of manifestation, of departing from the perfection of "nothing" towards the perfection of "everything, and one may consider this advantage, that it is quite impossible to go wrong. every experience, whatever may be its nature, is just another necessary bump. naturally one cannot realize this until one becomes a master of the temple; consequently one is perpetually plunged in sorrow and despair. there is, you see, a good deal more to it than merely learning one's mistakes. one can never be sure what is right and what is wrong, until one appreciates that "wrong" is equally "right" now then one gets rid of the idea of "effort" which is associated with "lust of result" all that one does is to exercise pleasantly and healt

ALEISTER CROWLEY MEDITATION

ties; some of them have made it too complex, others have completely failed in such simple matters as coherence. many of the writers are empirics, still more mere scribes, while by far the largest class of all is composed of stupid charlatans. we shall consider a simple form of magick, harmonized from many systems old and new, describing the various weapons of the magician and the furniture of his temple. we shall explain to what each really corresponds, and discuss the construction and the use of everything. the magician works in a "temple" the universe, which is (be it remembered) conterminous with himself<consciousness. all without does not exist for you> in this temple a "circle" is drawn upon the floor for the limitation of his wor

ast is the "magick fire" in which all burns up at last<invocation, by which he calls down that which is above him and within him; but for evocations, by which he calls forth that which is below him and without him, he may place a triangle without the circle> we will now consider each of these matters in detail. 54 chapter i the temple the temple represents the external universe. the magician must take it as he finds it, so that it is of no particular shape; yet we find written, liber vii, vi, 2 "we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed" this shape is the vesica piscis; but it is only the greatest of the magicians who can thus fashion the temple. there may

circle is the centre of the tau of ten squares which is in the midst, as shown in the illustration. the tau and the circle together make one form of the rosy cross, the uniting of subject and object which is the great work, and which is symbolized sometimes as this cross and circle, sometimes as the lingam-yoni, sometimes as the ankh or crux ansata, sometimes by the spire and nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage "chymical nuptials" and in a hundred other ways. whatever the form chosen, it is the symbol of the great work. this place of his working therefore declares the nature and object of the work. those persons who have supposed that the use of these symbols implied worship of the generative organs, merely attributed to the s

il. the scourge keeps the aspiration keen: the dagger expresses the determination to sacrifice all; and the chain restricts any wandering. we may now consider the holy oil itself. 66 chapter v the holy oil the holy oil is the aspiration of the magician; it is that which consecrates him to the performance of the great work; and such is its efficacy that it also consecrates all the furniture of the temple and the instruments thereof. it is also the grace or chrism; for this aspiration is not ambition; it is a quality bestowed from above. for this reason the magician will anoint first the top of his head before proceeding to consecrate the lower centres in their turn. this oil is of a pure golden colour; and when placed upon the skin it should burn and thrill through the body with an intensit

th are blended into the perfect gold. this oil cannot be prepared from crude myrrh, cinnamon, and galangal. the attempt to do so only gives a brown mud with which the oil will not mix. these substances must be themselves refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening film, over every object in the temple. each of these objects will then flame in the light of the lamp. this oil is like that which was in the widow's curse: it renews and multiplies itself miraculously; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of clear rock crystal, and some magicians have fashioned it in the shape of the female br

ALEISTER CROWLEY SEPHER SEPHIROTH

dwy briah fs gsecret nature h (see s.d. 1:38-39) gs beaver, builder hnwb prophet )ybn 64 shine, glow: the sphere of venus (see s.b. 75) hgwn justice: a title of geburah nyd a sigh, groan, deep breath hxn) the golden waters (i.r.q. 996; cf. 97) bhz ym prophecy h)wbn serenity hnwg stocks ds 65 adonai: my lord (referred to malkuth; cf. 155& 361) ynd) weasels and other terrible animals myxw) palace, temple, mansion lkyh shone, gloried, praised llh silence! sh defective nzx a door post hzwzm a beating, striking hkm a lament, wailing yhn silence, quietness hymwd 66 the mystic number of the qliphoth, and of the great work food, victuals hlyk) thy god (deut. 4:24, 28:58) kyhl) a ship hyn) a trial, an experiment nwxb a wheel (the cognomen of shekinah) lglg miry nwy 67 binah: understanding hnyb zay

yd) a path, narrow way xrw) posterior; the reversed part rwx) a rising; to rise gas the sun h; to give light xrz to encompass rzx 216 geburah: strength; courage hrwbg leo: a lion hyr) the middle gate)(ycm )bb oracle (not from rbd, 206 q.v; sanctuary rybd taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, wrath zgwr latitude bxwr 217 the air ryw) temple, palace, castle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shining ryhb leanness; secret yzr 218 ayre, aethyr )ryw) briah: the creative world h)yrb the benignity of time mlw( dsx the moon (cf. 276; a month (cf. 312) xry multitude ywbr arcana )yzr odour, a smell xyr 219 cleansing; cleansings hrh+ 220 the number of verses in the

in array #mx 350 a sapphire (ex. 28:18) ryps ophir; a young mule; dust of the earth rp( the horn; head; to send out rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at the temple of solomon in the legend) pyb) mryx 352 the exalted light hl(m rw) long of nose (i.e. merciful: a title of the supreme god (cf. 362) myp) kr) lightnings, flashings myqrb an approach nbrq 353 five h#mx the secret of hwhy is to his fearers (ps. 25:14) wy)ryl hwhy dws delight, joy hxm# 354 grew fat; anointed n#d a temporary remitting h+m# demons myd# 355 thought; idea hb#xm year; sleep hn# pha

ALEISTER CROWLEY THE HEART OF THE MASTER

tless. by order gathers he the worlds of light in beauty infinite. by love destroys he all to recreate fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in whose truth of nature all things are, the still and shining star. iii. the temple of truth the initiation. i, khaled khan, beheld that vision and received this voice upon the holy hill of sidi bou said, in the country now called tunisia, but from of old sacred with many sanctities. thus far it is permitted me to speak freely of that which came to me in my long search for the true wisdom; but to me in my long search for the true wisdom; but to declare the mode of mine ini

t vision and received this voice upon the holy hill of sidi bou said, in the country now called tunisia, but from of old sacred with many sanctities. thus far it is permitted me to speak freely of that which came to me in my long search for the true wisdom; but to me in my long search for the true wisdom; but to declare the mode of mine initiation, whereby i gained ingress to the place called the temple of truth (but by some dar-el-jalal) it is forbidden. nor may i disclose in what land that house is to be found, more openly than to say: it is cut from the living rock of the middle point of the summit of an high mountain apart, the range jebelel- asharah. the heart of the master get any book for free on: www.abika.com 16 now being brought after many days into a place where light was, being

s over the whole map, for at one time the brotherhood had been nigh utterly destroyed by a great sorcery of the black lodge, and the darkening of all counsel, and the confusion of all truth. i saw only one glimmer bare legible: plotinus. and at the end of the darkness, amid many names which i could not read, jacobus burgundus molensis. for his name was in letters of fire. did not the order of the temple prepare the renaissance by fusing the mysteries of the east and west? then there burst out on a sudden a whiteness on the chart, as if the stain had been expunged (albeit not wholly by the sweep of steel) and this word writ in curving characters scimitar-sharp mohammed. next was a name sore blurred: sir edward kelly, with one writ in cipher. and in the centre of all, within the emblem of a

child of the dawn of the aeon, thou hast divined aright and profited in thy being by the law of thelema. for the law is a just law; it demandeth not the crooked knee of slavery, and the bowed head of shame. nay, shouldst thou speak even to the god of gods, stand thou erect, that thou mayest be one with him by love, as he most surely willeth. with that word, the walls of the little chamber in the temple upon the mountain-top fell suddenly away from about me, and i found myself alone in a desert place, strange and remote. and of that which befell me there may i not now speak. for there is a beauty which hath no fitter ornament than silence. oz: liber lxxvii "the law of the strong: this is our law and the joy of the world" al. ii. 21 "do what thou wilt shall be the whole of the law" al. i. 4

ALEISTER CROWLEY THE LOST CONTINENT

called lemuria, of which the south pacific archipelago may be the remains. these lemurians had, they held, built up a civilization equal, if not superior to their own; but through a misunderstanding of magical law--some said the 2nd, some the 8th, some the 23rd--had involved themselves and their land in ruin. others thought that the lemurians had succeeded in their magical task, and broken their temple. in any case, it was the secret lemurian tradition that they themselves represented the survivals of a yet earlier race who lived on ice, and they of yet another who lived in fire, and they again of earlier colonists from mars. the theory, in fine, was that the aim of man is to attain the sun, whence, according to one school of cosmology, he was exiled in the cosmic catastrophe which result

focus at a point midway between the two. the only sign of activity is that out of this focus a spark crackles unless the air be dry, a condition difficult to secure in this part of the world, although fans blow air, dried over chloride of calcium and sulphuric acid, over the globes and their focus. these fans are worked by tidal power, human labour being appropriated solely to the one use. in the temple of the 'house' are two globes similar to those upon the plains, and the mysterious force generated below is transferred to those above, collecting within them. now the name of this substance is always zro, but in its first state the gesture is a twiddling of the thumbs. in its second, it is a rapid twittering of the fingers, and in its third state of distillation it is a screwing of the han

irst state the gesture is a twiddling of the thumbs. in its second, it is a rapid twittering of the fingers, and in its third state of distillation it is a screwing of the hands together. within the spheres it sublimes suddenly in the air as a snaky powder (4) of silver, which immediately turns to an iridescent fluid (5) that is forced up, by its own need of expansion, through a fountain into the temple, on whose floor it lies (6) in a semi-solid condition. expert priests gather this in their hands, and rapidly shape it into its seventh state, when it is a knife of diamond, but alive. an instrument like a mexican machete is used to carve rocks. the edge shears them, the back smooths them. the rock behaves exactly like wax, responsive to the lightest touch. what is not used for weapons is t

e qualities. as mentioned above, now and then the zro itself was at fault, and caused epidemics; but from time to time there were deaths in a particularly loathsome form caused by what they called 'misunderstanding' the zro* such mistakes were particularly common in the early days of its discovery, and before its use had become well nigh a worship. the first symptom was a crack in the skin of the temple, or sometimes of the bridge of the nose, more rarely of an eyelid or cheek. within a few minutes this crack became one open sore, of horrid foetor, and within twenty-four hours, the patient was completely rotted away, bone and marrow. a circumstance of singular atrocity was that death never occurred until the spinal column collapsed. no treatment could be found even to prolong the agony by

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ts perfection. it is necessary to say here that the` beast appears to be a definite individual; to wit, the man aleister crowley. but the scarlet woman is an officer replaceable as need arises. thus to this present date of writing, anno xvi, sun in sagittarius, there have been several holders of the title. 1. rose edith crowley nee kelly, my wife. put me in touch with aiwas; see equinox 1, 7 "the temple of solomon the king" failed as elsewhere is on record. 2. a doubtful case. mary d'este sturges nee dempsey. put me in touch with abuldiz; hence helped with book 4. failed from personal jealousies. 3. jeanne robert foster nee oliver. bore the "child" to whom this book refers later. failed from respectability. 4. roddie minor. brought me in touch with amalantrah. failed from indifference to t

er lovely hands upon the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body" the old comment 26. the prophet demanding a sign of his mission, it is promised; a samadhi upon the infinite. this promise was later fulfilled- see "the temple of solomon the king, which proposes to deal with the matter in its due season (p.s. it did so, vide equinox i) the new comment in the mss, the last 5 words of this verse do not occur. the original reading is 'the unfragmentary non-atomic fact of my universality. this phrase was totally beyond the comprehension of the scribe, and he said mentally- with characteristic self-conceit "people wil

ers. the wafer is the disk of the sun, the star in her body. your blood is split from your heart with every beat of your pulse into her cup. it is the wine of her life crushed from the grapes of your sun-ripened vine. on this wine you are drunk. it washes your corpse that is as the fragment of the host, broken by you, the priest, into her golden chalice. you, knight and priest of the order of the temple, saying her mass, become god in her, by love and death. this act of love, thought in its form it be with a horse like caligula, with a mob like messalina, with a giant like heliogabalus, with a pollard like nero, with a monster like baudelaire, though with de sade it gloat on blood, with sacher-masoch crave for whips and furs, with yvette guilbert crave the glove, or dote on babes like e.t

d when its efficiency reaches 50% of its theoretical horse-power. but the enormous majority of mankind have no idea whatever of taking love as a sacred and serious thing, of using the eye of the microscopist, or the heart and brain of the artist. their ignornace and their shame have made love a carcass of pestilence; and love has avenged the outrage by crushing their lives when they pull down the temple upon them. the chance of finding a suitable object of love has been reduced well nigh to zero by substituting for the actual conditions, as stated in the above paragraphs, a totally artificial and irrelevant series; the restrictions on the act itself, marriage, opinion, the conspiracy of silence, criminal laws, financial fetters, selections limited by questions of race, nationality, caste

ictions on the act itself, marriage, opinion, the conspiracy of silence, criminal laws, financial fetters, selections limited by questions of race, nationality, caste, religion, social and political cliqueishness, even family exclusiveness. out of the millions of humanity the average person is lucky if he can take his pick of a couple of score of partners. i will here add one further pillar to my temple. it happens only too often that two people, absolutely fitted in every way to love each other, are totally debarred from expressing themselves by sheer ignorance of the technique of the act. what nature declares as the climax of the mass, the manifestation of god in the flesh, when the flesh is begotten, is so gross, clumsy and brutal that it disappoints and disgusts. they are horribly cons

ALEISTER CROWLEY THE OTO GNOSTIC MASS

er. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and practice (paris: lecram, 1929. this edition of the gnostic mass is a composite of the three versions. prepared by frater halayl, it was first published in the journal ecclesia gnostica i(3, and is here republished with frater halayl's annotations--h.b. i of the furnishings of the temple in the east, that is, in the direction of boleskine, which is situated on the south-eastern shore of loch ness in scotland, two miles east of foyers, is a shrine or high altar. its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. it should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitable e

lue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be the whole of the law. i procla

heaven! all give the hailing sign of a magician, the deacon leading. the priestess, the negative child on her left, the positive child on her right, ascends the steps of the high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of iron, i say unto thee, arise. in the name of our lord the sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issu

ildren replace their weapons on their respective altars. the priest kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knuckles closed, thumb in position aforesaid. he rises, and draws the veil over the whole altar. all rise and stand to order. the priest takes the lance from the deacon, and holds it as before, as osiris or pthah. he circumambulates the temple three times, followed by the deacon and the children as before (these, when not using their hands, keep their arms crossed upon their breasts) at the last circumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. all imitate this motion. the priest returns to the ea

ALEISTER CROWLEY THE QABALAH

adore thee' egyptian pronunciation is hotly disputed. i suggest either studying it yourself or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a critical analysis of this text that includes modern transliterations, see the holy books of thelema (york beach, me: weiser, 198 a 30 the animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32 t 32 bis c 31 bis 5 the temple of solomon the king (continued) great as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was in a sense with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for t

the whole) for so many years, must i not much more doubt my spiritual vision, my vision just open like a babe s, my vision untested by comparison and uncriticized by reason? 1 an archaic norweigian term, loosely shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the astral body t.s. 2 the previous installment of temple of solomon the king, in equinox i (4) t.s. liber lviii 6 fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as

most concise account of the method of the qabalah is that by an unknown author,28 which mr aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. 26 reprinted heidelberg: georg olms, 1974; it may be found in academic libraries t.s. 27 figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn t.s. 28 almost certainly crowley t.s. liber lviii 16 qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mather

or thunderbolt. also there is gwj, a circle or orbit; dwz, to seethe or boil; and some other words, which we will neglect in this example, though we should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. 30 published as sepher sephiroth i

equinox (vol. ii. pp. 163-185, a note on genesis by v.h. fra. i.a. 32 i.e, the three volumes of crowley s collected works t.s. liber lviii 21 from this pleasant, orthodox, and-so-they-all-lived-happy-ever-after view let us turn for a moment to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding temple of truth. 1. gematria. the number 777 affords a good example of the legitimate and illegitimate deductions to be drawn. it represents the sentence \yyj \yhla jwr tja, one is the spirit of the living god, and also twplqh \halo, the world of the shells (excrements the demon-world. now it is wrong to say that this idea of the unity of the divine spirit is identical with this idea of the muddle

ALEISTER CROWLEY THE SWORD OF SONG

of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra, berashith. 5 curious position of poet. what is truth? said jesting pilate: but crowley waits for an answer. alternative theories of greek authors. browning s summary. i flung out of chapel1* and church, temple and hall and meeting-room, venus bower and osiris tomb,2 and left the devil in the lurch, while god3 got lost in the crowd of gods,4 5 and soul went down5 in the turbid tide of the metaphysical lotus-eyed,6 and i was anyhow, what s the odds? the life to live? the thought to think? shall i take refuge in a tower like once childe roland found, blind, deaf, huge, 10 or in that forest of two hu

in the man s mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. 480 i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o erthrown just at my will. how true and deep is carroll47 when his alice cries: 485 it s nothing but a pack of cards! there s the true refuge of the wise; to overthrow the temple guards, deny reality. and now 490 (i ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote) the mere terrestrial-minded man knows not the things of god, nor can 495 their subtle meaning understand? a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends 500 to holy thoughts (the holy deeds prece

done if this trifling essay be accepted as a just instalment towards a saner criticism of our holiest writers, a juster appreciation of the glories of our greatest poet, a possibly jejune yet assurdly historic attempt to place of the first time william shakespeare on his proper pedastal as an early disciple of mr. george bernard shaw; and by consequence to carve myself a little niche in the same temple: the smallest contributions will be thankfully received. notes to ascension day 1. i flung out of chapel.1 browning, xmas eve, iii. last line. 3. venus bower and osiris tomb.2 crowley, tannha user. 5. god.3 hebrew \yhla, gen. iii. 5. 5. gods.4 hebrew \yhla, gen. iii. 5. the revisers, seeing this most awkard juxtaposition, have gone yet one step lower and translated both words by god. in oth

moment that it is to be found by going to particular places or reading particular books or joining particular socieites is to make for the thousandth time the mistake that is at once materialism and superstition. if mr. crowley and the new mystics think for one moment that an egyptian desert is more mystic than an english meadow, that a palm tree is more poetic than a sussex beech, that a broken temple of osiris is more supernatural than a baptist chapel in brixton, then they the sword of song 64 are sectarians, and only sectarians of no more value to humanity than those who think that the english soil is the only soil worth defending, and the baptist chapel the only chapel worth of worship (sic. but mr. crowley is a strong and genuine poet, and we have little doubt that he will work up f

ernatural than a baptist chapel in brixton, then they the sword of song 64 are sectarians, and only sectarians of no more value to humanity than those who think that the english soil is the only soil worth defending, and the baptist chapel the only chapel worth of worship (sic. but mr. crowley is a strong and genuine poet, and we have little doubt that he will work up from his appreciation of the temple of osiris to that loftier and wider work of the human imagination, the appreciation of the brixton chapel. g. k. chesterton. 778, 779. the rest of life, for self-control, for liberation of the soul.81 who said rats? thanks for your advice, tony veller, but it came in vain. as the ex-monk (that shook the bookstall) wrote in confidence to the publisher: existence is mis ry i th month tisri* j

ALEISTER CROWLEY EQ I 1

work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lomo. neuburg 95 at the fork of the roads 101 the magician 109 the soldier and the hunchback! and? by aleister crowley 113 the hermit 137 the temple of solomon the king (book i) 141 the herb dangerous (part i) a pharmaceutical study. by e. whineray, m.p.s. 233 "special supplement" john st. john- the record of the magical retirement of g. h. 17 frater o. m. i l l u s t r a t i o n s the silent watcher facing page 6 the four positions: the ibis, the god, the thunderbolt, the dragon" 29 the regimen of the seven" 89 blind force (supplement"

al order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution of humanity) by which the reign of l.v.x. will be manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately afte

irst received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all- not the wisdom of this world, which is but sc

h us: i would not that you sank into the ineffable slime. blind and bestial are the worms of the slime: come to me, and by the faith of the star, i will save you" the girl put him by with a light laugh "i came" she said "but to chatter about clairvoyance- why do you threat me with these strange and awful words "because i see that to-day may decide all for you. will you come with me into the white temple, while i administer the vows? or will you enter the black temple, and swear away your soul "oh really" she said "you are too silly- but i'll do what you like next time i come here "to-day your choice- to-morrow your fate" answered the young poet. and the conversation drifted to lighter subjects. but as she left she managed to scratch his hand with a brooch, and this tiny blood-stain on the

aster: the quill of a young gander, snow-white; virgin vellum of a young male lamb; ink of the gall of a certain rare fish; and a mysterious book. the master drew a number of incomprehensible signs and letters upon the vellum "sleep with this beneath the pillow" he said "you will awake if you are attacked; and whatever it is that attacks you, kill it! kill it! kill it! then instantly go into your temple and assume the shape and dignity of the god 103 horus, send back the thing to its sender by the might of the god that is in you! come! i will discover unto you the words and the signs and the spells for this working of magic art" they disappeared into the little white room lined with mirrors which swanoff used for a temple* hypatia gay, that same afternoon, took some drawings to a publisher

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"are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. v. sun in aries march mcmxi o.s "the method of science--the aim of religion" contents page editorial 1 liber hhh 5 the blind prophet. by aleister crowley 15 the training of the mind. by ananda metteya 28 the sabbath. by ethel ramsay 60 the temple of solomon the king 65 a nocturne. by victor b. neuburg 121 the vixen. by francis bendick 125 the pilgrim. by aleister crowley 130 my crapulous contemporaries, no. iv- wisdom while you waite. by aleister crowley 133 x-rays on ex-probationers. by perdurabo 142 the vampire. by ethel archer 143 the big stick 144 correspondence 158 "special supplement" liber ccccxviii (xxx aerum) 1 stop press r

their friends; and thirdly, by advertising with us, or inducing others to do so* after the 21st of april 1911, copies of no. ii. of the equinox, of which only a few remain, will be sold at ten shillings, instead of five as hitherto. i should like to call attention to the immense amount of important material that awaits publication. there is the sepher sephiroth, referred to in this section of the temple of solomon the king; the complete writings of dr dee and sir edward kelly; a tremendous volume on the tarot; du potet's "magic unveiled" translated by john yarker, the venerable grand master general of the a. and p. rite of masonry; the key of the greater mysteries, by eliphas 1 levi, and many other important mss. all this has cost untold labour to me and my colleagues; but the difficulties

and this being accomplished, thou mayest enter again into the vision, that thereby shall be perfected in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida, yea unto the most high god iaida. 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should always be

and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the flutes and violin

orest of rush in the storm, and away! 20 away! blow the blossoms of virgin bosoms on the sob of the wind of the violins, that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble! the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the flower on the blossom, the dream on the sleeper, the bride on the bosom "the prophet" will she not deign, being drawn into the blush of dawn, to yield the promise, to unveil the lady of bliss and bale? i am old and blind; my vision hath the seer in derision. i would set my lips between those rose-tipped moons, just t

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ble. i seek to go up close to the throne, and i am pushed back, because i cannot give the sign. i have given all the signs i know and am entitled to, and i have tried to give the sign that i know and am not entitled to, but have not the necessary appurtenance; and even if i had, it would be useless; for there are two more signs necessary. i find that i was wrong in suggesting that a master of the temple had a right to enter the temple of a magus or an ipsissimus. on the contrary, the rule that holds below, holds 40 also above. the higher you go, the greater is the distance from one grade to another. i am being slowly pushed backwards down the avenue, out into the wind. and this time i am caught up by the wind and whirled away down it like a dead leaf. and a great angel sweeps through the w

d the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of the understanding are fifty, that is the sign of the scorpion. the pillars about the neophyte are crowned with flame, and the vault of the adepts is lighted by the rose. and in the abyss is the eye of the hawk. but upon the great sea shall the master of the temple find neither star nor moon. and i was about to answer him "the light is within me" but before i could frame the words, he answered me with the great word that is the key of the abyss. and he said: thou hast entered the night; dost thou yet lust for day? sorrow is my name, and affliction. i am girt about with tribulation. here still hangs the crucified one, and here the mother weeps over the

nd the seven delights and the twelve emancipations and the two and twenty privileges and the nine and forty manifestations, and lo! thou art become as one of these. bowed are their backs, whereon resteth the universe. veiled are their faces, that have beheld the glory ineffable. these adepts seem like pyramids- their hoods and robes are like pyramids. and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. thinkest thou that there is life within the masters of the temple, that sit hooded, encamped upon the sea? verily, there is no life in them. their sandals were the pure light, and they have taken 74 them from their feet and cast them down through the abyss, for this aethyr is holy ground. herein no forms appear, and the vision of god face to face, th

to thy grade. therefore must thou invoke the highest before thou unveil the shrines thereof. and this shall be thy rule: a thousand and one times shalt thou affirm the unity, and bow thyself a thousand and one times. and thou shalt recite thrice the call of the aethyr. and all day and all night, awake or asleep, shall thy heart be turned as a lotus-flower unto the light. and thy body shall be the temple of the rosy cross. thus shall thy mind be open unto the higher; and then shalt thou be able to conquer the exhaustion, and it may be find the words- for who shall look upon his face and live? yea, thou tremblest, but from within; because of the holy spirit that is descended into thy heart, and shaketh thee as an aspen in the wind. they also tremble that are without, and they are shaken 108

gel: first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare, and the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supporte

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ng forth as it were a flower the particular kind of energy sammav yamo which gives alike the desire to perform more definitely and exclusively the great work, and the capacity to achieve success. it is in any case remarkable that i was born in october (18- suffered the terrible mystic trance which turned me toward the path in october (18- applied for admission to g. d. in october (18- opened my temple at b--e in 7 october (18- received the mysteries of l.i.l. in october (19- and obtained the grade of 6 5 obtained the first true mystic results in october (19- first landed in egypt in october (19- landed again in egypt in october (19- first parted from in october (19- wrote the b.-i-m. in october (19- and obtained the grade of 7 4 received the great initiation in october 19- and, cont

here is no answer to it; and as these seven days have left me fairly master of the fortress, i caught him young, and assigned him promptly to the oubliette. i put down this not as a "pose" but because the business is so gigantic. it encourages me immensely; for if my dweller on the threshold be that most formidable devil, how vast must be the pylon that shelters him, and how glorious must be the temple just beyond! 9.30. it seems that there was one more mistake to make; for i've made it! i started to attempt to awaken the kundalini the magical serpent that sleeps at the base of the spine; coiled in three coils and a half around the sushumna; and instead of pumping the prana up and down the sushumna until siva was united with sakti in the sahasrara-cakkram, i tried god knows why; i'm stu

he adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man's waking; his waking another man's samadhi; his samadhi to which he ever strives at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! and by the hindu statement that in the attained yogin 102 the kundalini sleeps in the svadistthana, no more in the muladhara cakkr m. see also the rosicrucian lecture on the microcosmos, where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth. or s

ea the sea of annihilation. amen. 9.0. returning home, with his eyes fixed on the supreme glory of the moon, in his heart and brain invoking adonai, he hath now entered into his little chamber, and will prepare all things for the due performance of the new ritual which he hath got by heart. 9.35. nearly ready. in a state of very intense magical strain anything might happen. 9.48. washed, robed, temple in order. will wait until 10 o'clock and begin upon the stroke. o.m. 7 4 will begin; and then solemnly renounce all his robes, weapons, dignities, etc. renouncing his grades even by giving the signs of them backwards and downwards toward the outer. he will keep only one thing, the secret ring that hath been committed unto him by the masters; for from that he cannot part, even if he would

s orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more which ten scribes could hardly catalogue in a century. 109 the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder; but will now orderly close the temple, that at the beginning of the tenth day and ten are the holy sephiroth, the emanations of the crown; blessed be he! he may make new considerations of this operation whereby he may discover through what error he is thus betrayed again and again into failure. failure. failure. 11.49. the temple is closed. now the, o lord adonai! let the tenth day be favourable unto o. m. for in the struggle

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s maniac ministers lash the last languor out of him? 203 i did it. how? so great and grim the gods are, i may never guess. suffice it, on his mouth i swim a drowning dastard. the caress wakes the lost life. i see him dress the godhead. up he bounds and brays- the wild ass of the wilderness, the soul that sees, the soul that slays! inhabit the untrodden ways; set! thou my god and i thy priest, thy temple hidden in the haze of deserts death to god or beast! thou who art both shalt foin and feast with me who am both, thy hate's co-heir, lord of the west and of the east- the scorpion's hole, the lion's lair! i kissed his mouth- sublime despair! our souls were one; our bodies met- yea! darkness cover everywhere the secret of the house of set! alys cusack. 204 the sphinx at gizeh 205 the sphinx

ear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance "hermes" illustration on this page. in the background is an inverted solid

and carried them back into the darkness whence they had all but been vibrated.1 from midsummer until the commencement of the autumn the diaries are silent except for one entry "met a certain mr. b- an alchemist of note"2 which though of no particular importance in itself, was destined to lead to another meeting which changed the whole course of p.'s progress, and accelerated his step towards that temple, the black earth from the foundations of which he had been, until the present, casting up in chaotic heaps around him. knorr von rosenroth's immense storehouse of qabalistic learning seems to have kept p. fully employed until the autumnal equinox, when b, the 1 at this time p. was leading a hermit's life on a swiss glacier with one whom, though he knew it not at the time, was destined ever

e g. d. occupy some twelve hundred pages and contain over a quarter of a million words. the official account of the g. d (probably fiction) known as "the historical lecture" written and first delivered by fra. q.s.n, runs as follows "the order of the g. d. in the outer is an hermetic society which teaches occult science or the magic of hermes. about 1850 several french and english chiefs died and temple work was interrupted. such chiefs were eliphas levi, ragon, kenneth r. h. mackenzie, and fred hockley. these had received their power from even greater predecessors, 239 who are traced to the fratres rosa("sic) crucis of germany. valentine andrea("opera" a.d. 1614) has given an esoteric account of the s.r, probably he also edited the 'fama fraternitatis,'1 or 'history of the society' which

ll be necessary here to enter upon it fully, so that the reader may in some sort initiate himself. but the pathway must be pointed out, and that clearly, so that the pilgrim does not take at the very commencement of his mystic journey a wrong turning, one of those many turnings which at the very start lead so many into the drear and dismal lands of fear and doubt. the following description of the temple and officers in the 0 =0 grade is taken from one of the official books of the g. d. called z.1, and is as follows: 244 the temple "the temple as arranged in the 0 =0 grade of neophyte in the order of the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth ch

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9. monthly, 2"d. of all the lame ducks that crow upon their middens under the impression that they are reincarnations of sir francis drake, i suppose that the origin-of-religion lunatics are the silliest. 386 listen to charles callow-hay on stonehenge! here's logic for you "stonehenge is built in the form of a circle "the sun appears to go round the earth in a circle" argal "stonehenge is a solar temple" or, for the minor premiss "eggs are round" argal "stonehenge was dedicated to eugenics" listen to johnny bobson on cleopatra's needle "the needle is square in section "the old egyptians thought the earth had four corners" argal "the needle was built to commemorate the theory" or, even worse "the needle is square in section "it must have been built so for a religious reason" argal "the egyp

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1 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cusack 201 the sphinx at gizeh. by lord dunsany 205 the priestess of panormita. by elaine carr 209 the temple of solomon the king (book ii) 217 amongst the mermaids. by norman roe 335 ave adonai. by aleister crowley 351 the man-cover. by george raffalovich 353 stewed prunes and prism: the tennyson centenary. by a. quiller, jr. 393 illustration the signs of the grades "facing page" 12 editorial it is four hundred and seventy-seven years since the trouble in the monastery. there were assembled many h

, xiv, xv, xvi, xvii, xviii, xix, xxxiv, xxxv, xxxviii, 14 xxxix, xl, xli, xlii, xlv, liv, lv, lix, lx, lxi, lxiii, lxx, lxxv, lxxvii, lxviii, lxxix, lxxx, lxxxi, lxxxiii, xcvii, xcviii, xcix, c, ci, cxvii, cxviii, cxxxvii, cxxxviii, cxxxix, clxxv, clxxvi, clxxvii, clxxxii. when these are committed to memory, he will begin to understand the nature of these correspondences("see" illustrations "the temple of solomon the king" in this number. cross references are given) 2. if we take an example, the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its

price what it may. such little fruit, then, as i may have culled from her autumnal breast (mere unripe berries, i confess) i hasten to offer to my friends. and lest the austerity of such a goddess be profaned by the least vestige of adornment i make haste to divest myself of whatever gold or jewellery of speech i may possess, to advance, my left breast bare, without timidity or rashness, into her temple, my hoped reward the lamb's skin of a clean heart, the badge of simple truthfulness and the apron of innocence. in order to keep this paper within limits, i may premise that the preparation and properties of "cannabis indica" can be studied in the proper pharmaceutical treatises, though, as this drug is more potent psychologically than physically, all strictly medical account of it, so far

eans then at my disposal, i required a period of days or of weeks to obtain any result, such as samadhi in one of its greater or lesser forms; and in england the difficulties were hardly to be overcome. i found it impossible to meditate in the cold, and fires will not last equably. gas stinks abominably; heating apparatus does not heat; electricity has hitherto not been available. when i build my temple, i shall try it. the food difficulty could be overcome by messrs. fortnum and mason, the noise difficulty by training, the leisure difficulty 37 by sending all business to the devil, the solitude difficulty by borrowing a vacant flat; but the british climate beat me. i hope one day to be rich enough to build a little house expressly for the purpose; but at present there is on the horizon no

fact" how does it all fit in? it must, for the universe is not insane- that blackness has been passed. who then am i? and why? and why? reaching ecstasy or samadhi through this channel, the riddle of kamma is answered, and one is able to enter the realm of pure consciousness. the universe, mastered long ere now in its effects, is at last mastered in its causes; and it is indeed a magister of the temple who can say "vi veri vniversum vivvs vici" xvii "all things subsist together in the intelligible world" zoroaster. i must insert a short note on the word samadhi, source of infinite misunderstanding. etymologically it is composed of "sam (greek sigma upsilon nu "together with" and adhi (heb. adonai "the lord" especially the personal lord, or holy guardian angel. the hindus accordingly use i

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brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ modern

agus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear a

a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple in order. the members shall be assembled and robed. the chief magus rises, holding the ibis wand by its black end, and proclaims "hekas, hekas este bebeloi!"3 fratres of the order of the rosy cross, we are this day assembled together for the purpose of evoking unto visible appearance the spirit taphthartharath. and before we can proceed further in an operation of so great danger, it is nece

red unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once" with the magic sword, and says] 181 thou canst not pass from concealment unto manifestation save by the virtue of the name elohim! before all things are the chaos and the darkness, and the gates of the la

, receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit "descend" 192 [lower hands. touching talisman with white end of wand] be thou a living creature! whose mind is open unto the higher! be thou a living creature! whose heart is a centre of light. be thou a living creature! whose body is the temple of the rosy cross. in the number 21, in the name hb:heh hb:yod hb:heh hb:aleph, in the name hb:heh hb:vau hb:shin hb:taw hb:yod 17, in the pass-word inri, i declare that i have created thee, a living spirit of this sphere of tzedeq, to do my will, and work thine own salvation! let us analyse the key-word "chief" i "2nd" n "3rd" r "all" i "chief" yod. hb:yod "2nd" nun. hb:nun "3rd" resh. hb:

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l future issues. a few selected items below. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and med

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iii. sun in aries march mcmx o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co. ltd. contents page editorial 1 liber xiii 3 aha! by aleister crowley 9 the herb dangerous (part iii) the poem of hashish. by charles baudelaire (translated by aleister crowley) 55 an origin. by victor b. neuburg 115 the soul-hunter 119 madeleine. by arthur f. grimble 129 the temple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill-waters. by a. quiller, jr. 327 "special supplement" liber dcccclxiii_ the treasure-house of images illustrations the slopes of abiegnus "facing page" 4 the student" 10 the complete symbol of the rose and cross" 210

ior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describes the eight limbs

to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. 53 so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration_ here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams_ it burns_ it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed f

f an enchanted pool, hid in brown woodlands cool; 130 profound, untroubled, where the lilies grow and the pale lotus sheds her stealing charm: dappled where silent shadows come and go, and all the air is warm with the low melody of the sacred bird sobbing his soul out to the waiting wood, and over all a hush d voice is heard: this place is consecrate to love in solitude. arthur f. grimble 131 the temple of solomon the king a. a. publication in class b. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius book ii. continued the sorcerer before we can discuss the operation of the sacred magic of abramelin, commenced by p. in the autumn of 1899, it is first necessary that we should briefly explain the meaning and value of ceremonial magic; and secondly, b

sight, 145 or a deaf man the sense of hearing, like a man who can both see and hear; however, the complete loss of one sense, if this is ever actually the case, if far better than a mental weakness in that sense. all senses and faculties must share in the work, such at least is the dictum of western ceremonial magic. and so we find the magician placing stone upon stone in the construction of his temple. that is to say, placing pantacle upon pantacle, and safeguarding his one idea by means of swords, daggers, wands, rings, perfumes, suffumigations, robes, talismans, crowns, magic squares and astrological charts, and a thousand other symbols of things, ideas, and states, all reflecting the one idea; so that he may build up a mighty mound, and from it eventually leap over the great wall whic

ALEISTER CROWLEY EQUINOX EQ I 4 2

an, and to seek that great solemnity and solitude which is only to be found amongst the greatest mountains of earth. with the dhy na visions and trance we arrive at another turning point in frater p.'s magical ascent. for several years he had worked by the aid of western methods, and with them he had laid a mighty and unshakable foundation upon which 172 he now had succeeded in building the great temple of self- control. working upon eastern lines he had laid stone upon stone, and yet when the work was completed, magnificent though it was, there was no god yet found to indwell it. it was indeed but an empty house. though we have now arrived at this turning point, it will be necessary before we review the contents of this chapter to narrate the events from the present date- march 1902, down

quirer on strictly scientific lines.274 this is unhappily calculated to damp enthusiasm; but as i so carefully of old, for the magical path, excluded from my life all other interests, that life has now no particular meaning, and the path of research, on the only lines i can now approve of, remains the one path possible for me to tread. on the 11th of june p. records that he moved his bed into the temple that he had constructed at c. house, for convenience of more absolute retirement. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood, as

breathing gets deeper, rather sleepier (i am tired (2) notable throbbing in ajna and front of brain generally, especially with inspiring (3) tendency to forget what i am doing (i am tired (4) very bad concentration, but better than expected. 23rd. 10.11 a.m. walk with mahasatipatthana. i obtained a very clear intuition that "i breathe" was a lie. with effort regained delusion. 11.30 a.m. entered temple. 11.33 a.m. pr n y ma. 10. 20. 30. resulting in a good deal of pain. 11.40 a.m. mahasatipatthana. 11.57 a.m. pr n y ma. 10. 20. 30. i do seem bad! my left nostril is not all it should be. 11.57 a.m. left temple. 12.30 p.m. began mahasatipatthana desultorily. 1.15 p.m. in mahasatipatthana. doing it very badly. seem sleepy. 1.35 p.m. went out for a walk feeling ill. ill all the week. 28th dur

e" aleister crowley. 291 shelley. by francis thompson. with an introduction by the rt. hon. george wyndham. burns and oates. we would rather not refer to the rt. hon. george wyndham in a paper of this character. let us deal with francis thompson. had he no friend to burn this manuscript? to save him from blackening his own memory in this way? we were content to give him his appointed niche in the temple, that of a delicate, forceful spirit, if rarely capable of cosmic expansion. we did not look for eagle-flights; we thought of him as a wild goose sweeping from tibet upon the poppy-fields of yunnan. but the prose of a poet reveals the man in him, as his poetry reveals the god; and francis thompson the man is a pitiful thing enough. it is the wounded earthworm cursing the harrow; the snipe b

hee, and away from the glare 325 of the burning and pitiless day, and the pitiless light- thee only beside me, above me the mystical night, no dream so created in darkness was ever more fair. for then was thy touch as the light of a life-giving fire, which kindles, and scorches, and burns, with unsated desire, thy breath the warm essence of myrtle, the fragrance of pine, the languorous smoke of a temple obscene yet divine, which gladdens the soul of a god in his passionate ire. so silent those nights, i could fancy the uttermost deep engulfed us for ever- for ever in silence to keep the tale of our wooing: till sweetly the murderous hours had lulled us to rest; and the magical poison of flowers had stolen our brains, and our eyelids were heavy with sleep. ah love! they are banished, yet no

ALEISTER CROWLEY EQUINOX EQ I 4 3

mself into the sea. but the beast setteth him ashore. xxvi. rowed by kanakas to japan, he praiseth the stability of fuji-yama. but, an earthquake arising, the pilgrims are swallowed up. xxvii. upon the yang-tze-kiang he contemplateth immortal change. yet, perceiving that the changes themselves constitute stability, he is again baulked, and biddeth his men bear him to egypt. xxviii. in an egyptian temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the

approached in a frame of mind worthy of it. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and medi

ALEISTER CROWLEY EQUINOX EQ I 4

official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iv. sun in libra september mcmx o.s "the method of science--the aim of religion" contents page editorial 1 liber iii 9 liber a 15 i.nst n.atturae r.egina i.sis. by omnia vincam 21 reviews 36 at bordj-an-nus. by hilda norfolk 37 alpha iota nu omicron zeta iota zeta iota delta omicron zeta. by aleister crowley 39 the temple of solomon the king. iv 41 pan to artemis. by aleister crowley 197 the interpreter. by perdurabo 199 the daughter of the horseleech. by ethel ramsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis bendic

he! by george raffalovich 281 half-hours with famous mahatmas. no. i. by sam hardy 284 the thief-taker. by aleister crowley 291 review 292 the eyes of st. ljubov. by j. f. c. fuller and george raffalovich 293 midsummer eve. by ethel archer 310 the poetical memory 311 adela 314 the three worms. by edward storer 317 the felon flower. by ethel archer 325 the big stick 327 glaziers' houses 346 in the temple. by victor b. neuburg 352 "special supplement" the high history of sir palamedes the saracen knight and of his following the questing beast illustrations aratrum securum "facing page" 11 the yogi" 90 the tatwas" 108 adonai ha aretz" 114 the interpreter" 199 "this page is reserved for official pronouncements by the chancellor" of the a" a] persons wishing for information, assistance, further

to rest me, now from the world the light hath slowly faded; i have left the groves of pan that i might gaze upon thee, gaze upon the virgin that before time was begotten, mother of chronos, and the old gods before him, child of the womb of the silence, whose father is the unknown breath of the most secret goddess, whose name whoso hath heard is smitten to madness "now do i come before thee in thy temple, with offerings from the oak-woods and the breath of the water that girds the earth with a girdle of green starlight; and all the austerity of the brooding summer, and all the wonder of the starlit spaces that stare down awesomely upon the lonely marshes, and the bogs with sucking lips, and the pools that charm the wanderer till he forgets the world, and rushes to sleep upon them" 22 and st

aces that stare down awesomely upon the lonely marshes, and the bogs with sucking lips, and the pools that charm the wanderer till he forgets the world, and rushes to sleep upon them" 22 and still there was silence, and the voice of the world swept by me, making in mine ears the noise of tumbling waters; but two voices i heard, and they spake one to the other "who stands with downcast eyes in the temple of our lady" and the answer "a wanderer from the world who hath sought the halls of silence; yet knoweth he not the bride of the darkness, her of the sable wings, and eyes of terrible blindness that see through the worlds and find nothing and nothing, who would smite the worlds to peace, save that so she would perish, and cannot, for that she is a goddess silent and immortal, utterly immort

e! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with the elements a

ALEISTER CROWLEY EQUINOX EQ I 6 2

choragoge. scene "in the east is a veiled shrine, containing an altar. to its chokmah, binah, chesed, and geburah are m. t, m. c, bro. a, and bro. c. respectively. bro c. e. is disguised as an ordinary member of the garrison" 3 the rite of saturn part i brother capricornus "enters and turns off blue light. red lamps are brought in by" brother capricornus "and the" leader of the chorus "first the temple is lighted by two red lamps" probationers "chant the capricornus and aquarius sections from" 963 "while others wait without in darkness. red lights are then hidden within veil" brother capricornus "turns on the blue light "the temple being in darkness, and the assistants seated, let" brother capricornus "arise from his throne, and knock thrice with his spear- butt upon the floor" magister t

sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. capricornus. brethren, let us awaken the master of the temple [the leader of the chorus "beats the tom-tom, and the other brethren clap and stamp their feet. no result] 6 silence- it is in vain! brethren, let us invoke the assistance of the mother of heaven["he goes to veil and reaches through with his hands" mater coeli["passes through throne of" magister templi "and enters the temple] children, what is your will with me? capricornus. mother of heave

ers the temple] children, what is your will with me? capricornus. mother of heaven, we beseech thee to awaken the master. mater coeli. what is the hour? capricornus. mother of heaven, it lacks a quarter of midnight. mater coeli. be it unto your desire["she plays< as she ends she kneels: the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh] dead pharaoh's eyes from out the tomb burned like twin planets ruby-red. enswathed, enthro

oonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the blood's mad sarabands. 8 so did the neophyte that would gaze into dead pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize. he bore the blistering thought aloft: it blazed in battle o

s and stares, swathed in the wrappings of the tomb, with eyes whose horror flits and flares like corpse-lights glimmering in the gloom till all's a blaze, one roar of flame, death universal, locked and linked- aha! one names the awful name- the twin red planets are extinct["a pause["the lamp burns out, and darkness covers all [leader of the chorus "secretly removes hell-broth vase" 9 part ii "the temple in darkness" magister templi. 1< brother aquarius, what is the time? aquarius. midnight. magister templi. 1. brother capricornus, what is the place? capricornus. the fortress that is upon the frontier of the abyss. magister templi. 1. brothers aquarius and capricornus, is the beloved with us? aquarius "

ALEISTER CROWLEY EQUINOX EQ I 6

108 sleep. by ethel archer 112 the ordeal of ida pendragon. by martial nay 113 the autumn woods. by victor j. i. neuburg 149 the dangers of mysticism 153 the big stick. by john yarker, e. whineray, aleister crowley, etc. 160 special supplement the rites of eleusis 1["the necessity of giving immediate publication to the text of the rites of eleusis has obliged us to hold over the instalment of the temple of solomon the king until next march] editorial slowly but surely the equinox climbs from crest to crest of prosperity. such has been the response to the appeal in our last number that we have been able to put in hand the task of translating the official instructions of a. a. into french, and, if it continues, we shall be able to publish them in every important language of the world within

the great god f. i. a. t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m. a. a. t, that is being interpreted the master of the temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and co

ummer lightning darts and curls. her soul a parian marble shrine, centred in lily-cups that fold their carven petals, smooth and cold, far o'er a lake of frozen wine- yet deep within whose inmost fold sleepeth a snake: the crystal brine of endless sorrow seals his shrine; wiser than sin is he, so old! ethel archer. 52 the electric silence 53 the electric silence [this parable is a synopsis of the temple of solomon the king, with which it may be collated- ed. i waited for news that my heart beat. the severing night was between me and my love. there was no god of sleep; sleep were traitor. i sought to praise my love, and to lament the hours that divided us; and i could not. therefore i wrote down the story of my life. and it is this* gilded and painted to hide its worm-eaten planks, my pleas

e return and place her in his harem. laylah. a man! he is a man! i have borne a man-child, a lion, a conqueror! achmet. indeed, he has slain twenty christians with his own hand. and still he is in the front of the battle. he laughed "to-day i am a man, i need thee no more; by my chamberlain and carry this toy to my mother" i think she is a princess. the child. my father is the grand master of the temple, and he is coming to cut all your heads off. laylah. leave her with us! ride back on a fresh horse, and bear aid to the prince["exit" achmet ledmiya["at window. there is a tumult in the courtyard, and a great wailing["wailing without" laylah. the sun will be set in an hour. one hour more of favour and protection for my boy, oh god of battles! the child. our god is love! he will protect me

aylah. the sun is setting in blood. there are storm-clouds lit like burning charcoal blown upon by the mightiest of the djinn. i cannot see the banner. it grows dark. they must stop fighting soon. they will withdraw to their walls- nay, let them camp among the dead! come back with tidings! tell me, sliman is safe. ah! there sounds the horn of truce. the child. my father is the grand master of the temple, and he will come and cut all your heads off. laylah["goes down to her. thou preposterous little curd of sour milk! thy father is dead! i saw the banner of the temple snap like a dry twig. my brave son sliman cut it at a single blow. he will whip home the dogs, your friends, and you shall be his toy to play with and break and make sport of. he will twist your skinny arm- so["she catches the

ALEX SANDERS THE KING OF THE WITCHES

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 'the terrace on which we are to invoke the spirits sh

ry low; only eight pounds a week which, in 1963, was about the lowest rate for any job. alex assured him that the money did not matter; he loved books and wanted to care for them. the official eyed him curiously, surprised and pleased to find a man who, though obviously cheaply clad, could disdain money for the sake of books. he was engaged on the spot. for alex, going to work was like going to a temple. dressed in his .only good suit, he presented himself in the front hall the next monday morning. he was shown round the library and told which books and manuscripts he should dust, how he should handle them and how he should polish the tooled leather bindings. for the first hour of each day he was to dust the manuscript cases and furniture on the main floor, then he must make his way to the

e most binding oaths he could fmd were contained in some old manuscripts belonging to one of his colleagues, pat, the descendant of a witch who had been burnt at the stake. her grandfather had been a friend of one of the greatest egyptologistsofthe age, sir william matthew flinderspetrie, whose feats towards the end of the last century included the excavation of the pyramids at giza and the great temple at tanis, as well as the discovery of the greek city of naucratis and the towns of am and daphnae, where remains of the pharaohs had been found. he had given some of his papers to pat's grandfather, among them the initiation ceremony of a religion closely related to witchcraft. the god and goddess had different names, but the instructions on calling down the power and on how to use it were

yon seeking initiation' the .man smiled and,assured him.that they. were entirely satisfied with their own. religion and had no wish to become witches 'but we do have need of you: he wellton 'let me explain; kali is the an.cientgoddess of destruction who lends us herpoweisto do our will solongasweworship her in theway she. prefers. during'oneof our .pilgrimages.to old shrines,we came upon a mined temple erected to the goddess .many generations ago andlater desecrated by modern adherents of hinduism who have taken much of the old ritual out of the religion and have chosen to ,neglect kali' alex nodded; this fitted. in with what he had read. but what has all this-to do with me' he asked. tbe.three men e changed glances. then mrg. continued 'for.several years, followers ofour sect have been d

erations ago andlater desecrated by modern adherents of hinduism who have taken much of the old ritual out of the religion and have chosen to ,neglect kali' alex nodded; this fitted. in with what he had read. but what has all this-to do with me' he asked. tbe.three men e changed glances. then mrg. continued 'for.several years, followers ofour sect have been donating fundsfortherestortemple. now it is .ready to be dedicated andwe havedecided that you are the person best fitted to do this' 100 befote'alexcould speak, the indian hurried 011 'we have comepreparedto payyou 1,000 now and we willgiveyou second thouliandafter the ceremony. in addition we shall payyour air fare and a11 your expenses while you arein. inqia. be satbackand>smiled while hiscolleagues noddedagreement 'what

ALEXANDRIAN BOOK OF SHADOWS OCCULT

help in their troubles. the wicca should give due worship to the gods and obey their will, which they ordain, for it was made for the good of wicca as the worship of the wicca is good for the gods. for the gods love the brethren of wicca. 3. 4. as a man loveth a woman by mastering her, 5. so should the wicca love the gods by being mastered by them. and it is necessary that the circle which is the temple of the gods, should be truly cast and purified. and that it may be a fit place for the gods to enter. 6. 7. and the wicca shall be properly prepared and purified to enter into the presence of the gods. with love and worship in their hearts, they shall raise power from their bodies to give power to the gods. 8. 9. as has been taught of old. for in this way only may men have communion with th

d mortifications of the flesh. but lacking the aid of bonds and their attention being distracted by their scourging themselves and what little power they do produce being dissipated, as they do not usually work within a circle, it is little wonder that they oft fail. monks and hermits do better, as they are apt to work in tiny cells and caves, which in some ways act as circles. the knights of the temple, who used mutually to scourge each other in an octagon, did better stil; but they apparently did not know the virtue of bonds and did evil, man to man. but perhaps some did know. what of the church's charge that they wore girdles or cords? notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. to get the sight sight cometh to different people in divers wa

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

more and more with the higher measure. for our present purpose (which is to study somewhat the path of holiness and its various stages) it may be described as the realisation of the "kingdom of god within" and the apprehension of the "kingdom of god without" in the solar system. perhaps it might be expressed as the gradual blending of the paths of the mystic and the occultist, the rearing of the temple of wisdom upon the foundation of knowledge. wisdom is the science of the spirit, just as knowledge is the science of matter. knowledge is separative and objective, whilst wisdom is synthetic and subjective. knowledge divides; wisdom unites. knowledge differentiates whilst wisdom blends. what, then, is meant by the understanding? the understanding may be defined as the faculty of the thinker

ndwelt. thackeray has well described this process of building, in the words so often quoted "sow a thought and reap an action; sow an action and reap a habit; sow a habit and reap character; sow character and reap destiny" the immortal destiny of each and all of us is to attain the consciousness of the higher self, and subsequently that of the divine spirit. when the form is ready, when solomon's temple has been built in the quarry of the personal life, then the christ-life enters, and the glory of the lord overshadows his temple. the form becomes vibrant. therein lies the difference between theory and making that theory part of oneself. one can have a perfect image or picture, but it lacks life. the life can be modelled on the divine as far as may be; it may be an excellent copy but lacks

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

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e microcosm. the work of the third aspect logoic was the arranging of the matter of the system so that eventually it could be built into form through the power of the second aspect. thus the correspondence works out. by life upon the physical plane (that life wherein the physical permanent atom has its full demonstration) the matter is arranged and separated that must eventually be built into the temple of solomon, the egoic body, through the agency of the egoic life, the second aspect. in the quarry of the personal life are the stones prepared for the great temple. in existence upon the physical plane and in the objective personal life is that experience gained which demonstrates as faculty in the ego. what is here suggested would richly repay our closest attention, and open up before us

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 the fourth and fifth triangles are being vivified, and ma

teaching, and is one that is largely accepted, though diversely expressed and viewed by- 137- a treatise on cosmic fire copyright 1998 lucis trust thinkers of all schools of thought throughout the globe. even this conception is but a partial presentation of the real idea, but owing to the limitations of man at this stage of evolution, it is sufficient as a working basis on which he may erect his temple of truth. this entity, whom we call the solar logos, is in no sense the same as the personal god of the christian, who is no more nor less than man himself, expanded into a being of awful power, and subject to the virtues and vices of man himself. the solar logos is more than man, for he is the sumtotal of all the evolutions within the entire solar system, including the human, which is an e

ur fundamentals. three of these fundamentals are laid down for us in the proem of the secret doctrine,6(94) and with the evolving concept of psychology, make the revealed three and the dawning fourth. the other three are esoteric and must remain so until each man has for himself worked at his spiritual development, built the bridge between the higher and the lower mind, prepared the shrine in the temple of solomon for the light of god, and turned his activities into altruistic helping of the evolutionary plans of the logos. when these qualities are assuming a foremost place and when man has demonstrated the thoroughness of his will to serve, then the clue will be put into his hands and he will find the method whereby electrical impulse, demonstrating as heat, light and motion, is controlle

probationary path and the subsequent path of initiation, he succeeds in bringing about some further noticeable developments. 1. as before, his consciousness expands, but he begins to work intelligently from above and does not work blindly on the lower planes. 2. the building of the causal body is carried to full completion, and he begins next to shatter what he earlier wrought, and to destroy the temple so carefully constructed, finding it too to be a limitation. 3. he ceases to make karma in the three worlds, but begins to work it off, or, literally, to "wind up his affairs" so do the heavenly men, for they likewise have a cosmic path to tread, analogous to that trodden by man, as he nears the goal of his endeavor. again we can with exactitude carry the concept further still, and predicat

ALICE A BAILEY05 THE LIGHT OF THE SOUL

if i might illustrate in this way, that this class of yogins have reached the point where they can perceive the plan as it exists in the mind of the "grand architect of the universe" they are now en rapport with him. in the other class of yogins, the point reached is that in which they are able to study the blue-prints of the great plan and thus can intelligently co-operate in the building of the temple of the lord. the perception referred to here is of such a high order as to be almost inconceivable to any but advanced disciples, but in an appreciation of the stages and grades there comes to the aspirant, not only an understanding of what is his immediate problem and of where he stands, but also an appreciation of the beauty of the entire scheme. 21. the attainment of this stage (spiritua

h 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, the symbol of the sheath of the spirit, the home of the father, one of the "many mansions" the "auric egg" of the occultist. in the sci

manity. it is a symbolic way also of referring to the great illusion which snares the pilgrim for so long. when the aspirant can walk in the light, having found the light (the shekinah) within himself in the holy of holies, then the illusion is- 183- the light of the soul copyright 1998 lucis trust dissipated. it is of value to the student to trace the analogy between the three parts of solomon's temple, and that of the "temple of the holy spirit" the human frame. the outer court corresponds to those energies and their corresponding organs found below the diaphragm. the holy place is the centres and organs in the upper part of the body from the throat to the diaphragm. the holy of holies is the head where is the throne of god, the mercy seat, and the overshadowing glory. when these three a

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 the close association of their owner with the animal nature. this has to be outgrown before the higher

to completion. if the karmic seeds are black, the man will be grossly selfish, material, and inclined to the left hand path; if black-white, they will carry him into a form suitable for the working out of his obligations, of his debts, duties and interests and the fulfilling of his desires; if they are white they tend to build that body which is the final one to be destroyed, the causal body, the temple of solomon, the karana sarira of the occultist. that body, at the final liberation, is itself destroyed and naught then separates the man from his father in heaven, and nothing keeps him linked to the lower material plane- 215- the light of the soul copyright 1998 lucis trust 9, there is identity of relation between memory and effect producing cause, even when separated by species, time and

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ve and receive advice and instruction..a willing obedience to the behests of truth..a courageous endurance of personal injustice, a brave declaration of principles, a valiant defence of those who are unjustly attacked, and a constant eye to the ideal of human progression and perfection which the secret science depicts; these are the golden stairs up the steps of which the learner may climb to the temple of divine wisdom" h. p. blavatsky the meditation work outline in the previous chapter constitutes a good concentration exercise for the beginner and will eventually lead him if he possesses persistence to the genuine practice of meditation. a concentration that lasts one minute is difficult to achieve but is a real step upon the way to meditation, which is the act of prolonged concentration

s woe be ended, and never the world of its wounds made whole till the word made flesh be the word made soul" arthur edward waite what is to be the result of all our effort? personal satisfaction or a joyous heaven of endless rest and beatitude? god forbid! the search in the world goes on; the cry of humanity rises from the depths and mounts to the very throne of god himself. from the heart of the temple of god, to which we may have fought and wrestled our way, we turn back and work on earth. we rest not in our endeavor till the last of the world's seekers has found his way home. what is going to save this world from its present agony, economic distress, and chaos? what is going to usher in the new age of brotherhood and group living? who, or what, will save the- 116- from intellect to intu

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

nd to be stations on the road to higher; visions are seen, only to be replaced by others; dreams are dreamt only to be realized and discarded; friends are made, to be loved and left behind, and to follow later and more slowly the footsteps of the striving aspirant; and all the time the fourth form is being built. 4. the form of the causal body. this is the vehicle of the higher consciousness, the temple of the indwelling god, which seems of a beauty so rare and of a stability of so sure a nature that, when the final shattering comes of even that masterpiece of many lives, bitter indeed is the cup to drink, and unutterably bereft seems the unit of consciousness. conscious then only of the innate divine spirit, conscious only of the truth of the godhead, realizing profoundly and to the depth

ord triumphant go forth 'i mastered energy for i am energy itself. the master and the mastered are but one" sixth ray "let all desire cease. let aspiration end. the search is over. let the soul realise that it has reached the goal, and from that gateway to eternal life and cosmic peace, let the word sound 'i am the seeker and the sought. i rest" seventh ray "let the builders cease their work. the temple is completed. let the soul enter into its heritage and from the holy place command all work to end. then in the silence subsequent, let him chant forth the word 'the creative work is over. i, the creator, am. naught else remains but me" the vital forces, which are simply the passing through the outer sheath of the constantly moving ether of space, are of many kinds. one of the concepts, lyi

the most ignorant of savage races have recognized a power and have attempted to define their relationship to that power in terms of fear, of sacrifice or of propitiation. from the rudiments of nature worship, from the fetichism and degraded idol worship of primitive man we have built up a structure of truth which though as yet imperfect and inadequate, does verily lay the foundation of the future temple of truth where the light of the lord will be seen and which will prove adequate as an expression of reality. out of the darkness of time there have emerged the great religions. these religions though diverse in their theologies and forms of worship, though characterized by distinctions of organization and ceremonial, and though differing in their methods of application of truth, are united

licity of lesser propositions. out of the medley of ideas, theories, speculations, religions, churches, cults, sects and organizations, two main lines of thought are emerging one doomed eventually to die out, the other to strengthen and grow until it, in its turn, gives birth to that (for us) ultimate formulation of truth which will suffice for the next age and carry man to a high pinnacle of the temple to the mount of initiation. these two lines are: 1. those who look back to the past, who hang on to the old ways, the ancient theologies, and the reactionary rejection methods of finding truth. these are the people who recognize authority, whether that of a prophet, a bible or a theology. these are those who prefer obedience to imposed authority to the self-imposed guidance of an enlightene

er planetary schemes. c. in the hands of a large number of devas of superhuman evolution. these in their aggregate, form the occult hierarchy of the planet, working in three main divisions, and in seven groups as outlined in many theosophical books and summarized in initiation, human and solar. 3. in the very early stages, this hierarchy was called by various names; among others it was called the temple of ibez. 4. let us consider the founding of the temple of ibez. to do this it will be necessary to consider the period of the coming of the white brotherhood to earth and the immediate problem before- 218- a treatise on white magic copyright 1998 lucis trust them; this will involve the recognition of certain facts that have never been adequately considered. it is an acknowledged fact in occ

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

to be. the emphasis was laid upon the quality of the appearance in all preparation for initiation, and the highest initiate of that time endeavoured to express only the quality of god's love. the plan was the great mystery. the christ, cosmic and individual, was sensed and known, but purpose was as yet veiled and unrevealed. the "noble eightfold path" was not known, and only seven steps into the temple were seen. with the coming in of the aryan race, the purpose and the plan began to be revealed. only when the appearance is beginning to be dominated by quality, and consciousness is expressing itself in directed awareness through the form, is the purpose dimly sensed. i seek in various ways to convey through the symbol of words the significance of the soul. the soul is therefore the son of

r expression: c hristianity and diversified religions (notice here relation to ray ii) lower expression: churches and organised religions. ray v ii. higher expression: a ll forms of white magic. lower expression: spiritualism of "phenomena" the fourth ray is essentially the refiner, the producer of perfection within the form, and the prime manipulator of the energies of god in such a way that the temple of the lord is indeed known in its true nature as that which "houses" the light. thus the shekinah will shine forth within the secret place of the temple in its full glory. such is the work of the seven builders. this ray is expressive primarily on the first the formless planes, counting from below upwards, and its true purpose cannot emerge until the soul is awakened and consciousness is a

actor unifying the inner quality and the outer tangible form or appearance. this work goes on primarily on etheric levels and involves physical energy. this is the true magical work. i should like to point out that when the fourth ray and the seventh ray come into incarnation together, we shall have a most peculiar period of revelation and of light-bringing. it is said of this time that then "the temple of the lord will take on an added glory and the builders will rejoice together" this will be the high moment of the masonic work- 37- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust spiritually understood. the lost word will then be recovered and uttered for all to hear, and the master will arise and walk among his builders in the full light of the g

le, having been in manifestation since a.d. 1425, has a direct effect upon the fifth root race, the aryan, and has connected with it a set of curious phrases which express its purpose. the third purpose of deity ray iii. active intelligence or adaptability let the warden of the south continue with the building. let him apply the force which will produce the shining living stone that fits into the temple's plan with right exactitude. let him prepare the corner stone and wisely place it in the north, under the eye of god himself, and subject to the balance of the triangle. let the researcher of the past uncover the thought of god, hidden deep within the mind of the kumaras of love, and thus let him lead the agnishvattvas, waiting within the place of darkness, into the place of light. let the

rays- volume i: esoteric psychology i copyright 1998 lucis trust before the opened inner eye. the three are one, and not alone the two. pass on, o pilgrim on the way. in reading these words, the student must bear in mind that the antechamber has been left behind and man stands (when he has allowed the fourth ray to do its work and can therefore function on the fourth or buddhic plane) within the temple of the lord. he has found a measure of light, but in that light he now sees light, and visions a greater revelation and brilliance. this now becomes the object of his search.he has mastered the uses of duality and has learnt to at-one soul and body into one instrument for spirit. now he passes on his way to achieve the greater synthesis. the lord of the fourth ray has many names which warra

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

, or istar, of babylon, also with the recurrent crown of stars, and with her child tammuz- 40- from bethlehem to calvary copyright 1998 lucis trust on her knee. mercury and aesculapius, bacchus and hercules, perseus and the dioscuri, mithras and zarathustra were all of divine and human birth."41 it is apposite to recall that the cathedral of notre dame in paris is built upon the ancient site of a temple of isis, and that the early church very frequently availed itself of a so-called heathen opportunity to determine a christian rite or a day of sacred remembrance. even the establishing of christmas day on december 25th was so determined. the same writer quoted above tells us that "on the fixing of the 25th december as the birthday of jesus, williamson has the following `all christians know

e epistle to the ephesians, for there is given the picture of possibility in terms that leave no excuse for misinterpretation. this epistle is. penetrated through by that idea of a living union with christ, and indwelling in him. it is expressed in many metaphors. we are rooted in him as the tree in the soil, which makes it firm and fruitful. we are built into him as the strong foundations of the temple are bedded in the living rock. we live in him as the limbs in the body. the indwelling, we say, is reciprocal. he is in us and we are in him. he is in us as the source of our being; we are in him as filled with his fullness. he is in us all-communicative; we are in him all-receptive. he is in us as the sunlight in the else darkened chamber; we are in him as the cold green log cast into the

espect you think differently, that also god will make clear to you. but whatever be the point that we have already reached, let us persevere in the same course."59 5 the account of christ's childhood as given us in the gospels is dismissed in a very few words. only one episode is related, and that is the one in which jesus, having reached the age of twelve years, was taken up by his mother to the temple of the lord and there, for the first time, gave indication of his vocation, and evidenced the realisation that a mission was pre-ordained for him. prior to this, his parents had conformed to all the requirements of the jewish ritual; they had also sojourned in egypt. of his time there, we are told nothing. all that we know is covered by the words "they returned into galilee to their own cit

of completion; it recurs again and again in the various scriptures of the world. the following comments are of interest in this connection, showing as they do the significance of this number, and its relation to initiation "the accomplishment of the age of twelve years signifies a full period of evolution when an initiation was undergone by the christ soul. this took place in the inner mind (the temple) and corresponded to an awakening of the logical and intuition sides of the soul. these are the father-mother principle, indicated by the presence of the parents."61 and again "this number (of the twelve disciples) is typified by many things in the old testament; by the 12 sons of jacob, by the 12 princes of the children of israel; by the 12 running springs in helim; by the 12 stones in aar

probably have their origin in the twelve signs of the zodiac, that imaginary belt in the heavens through which the sun appears to pass on its journey in the course of a year, and during its greater cycle of approximately 25,000 years. having completed the preparatory work, by his twelfth year christ again underwent an intuitive experience, going up from nazareth (the place of consecration) to the temple, where that intuition led him to a new realisation of his work. there is no sign that he knew in detail what that mission was; he went into no explanations to his mother. he started to do the work that was the nearest duty, and to teach those whom he found in the temple, astonishing them with his understanding and his answers. his mother, bewildered and distressed, called his attention to h

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

ready conditioned, and which were conditioned when the creative process began. the material- 36- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust to be found in the quarries of manifested purpose is, symbolically speaking, marble, and is thus conditioned. it is not clay or slate. it is from this marble, with all the inherent attributes of marble, that the temple of the lord must be built, in conformity to the design or pattern. this conditioned substance must be accepted as existing and must be dealt with as it is. such is the parable of the ages. the design, the material, and the future temple are all subjectively related, and it is this that the soul knows. for the soul is the one who appropriates the material (already conditioned and qualified

y conditioned and qualified, and for ages the soul wrestles with that material, building it into tentative forms, discarding it at will, gathering together again the material needed, and steadily making more adequate models as the pattern is visioned. some day, the model will be discarded, the pattern will be seen as it really is, and the worker, the soul, will then begin to build consciously the temple of the lord, out of the conditioned and prepared material which, for long ages, it has been preparing in the quarry of the form life, the personal life. here, therefore, are indicated two crises in the subjective life of the soul: 1. the crisis wherein the soul, blinded, limited and handicapped by form, begins to work in the quarry of experience, far from its own country, with inadequate to

country, with inadequate tools, and in complete temporary self-imposed ignorance of the design, or pattern. 2. the crisis which comes very much later in the soul's experience, wherein the soul knows more clearly the design, and in which much material has been prepared. the soul is no longer blind, and can now work in collaboration with other souls in the preparation of the material for the final temple of the lord. the soul, incarnate in human form, places in that temple his particular contribution to the whole, which might be stated symbolically to be a. a stone placed in the foundations, typical of the consecrated physical life. b. a column in the temple itself, typical of the desire or aspirational life. c. a design upon the tracing board, which coincides with the great pattern or desi

he word triumphant go forth 'i mastered energy for i am energy itself. the master and the mastered are but one" ray six "let all desire cease. let aspiration end. the search is over. let the soul realise that it has reached the goal, and from that gateway to eternal life and cosmic peace, let the word sound 'i am the seeker and the sought. i rest" ray seven "let the builders cease their work. the temple is completed. let the soul enter into its heritage and from the holy place command all work to end. then in the silence subsequent, let him chant forth the word .the creative work is over. l, the creator, am. naught else remains but me" ii. the seven laws of soul or group life we come now to a section of our study of the soul and its life which is of real moment to all who live (or begin to

d beauty, a person like himself. and thus he tried. he wearied of his search; he whipped himself to effort new. the opening dimmed its light. a shutter seemed to close. the vision he had seen no longer shone. the follower stumbled in the dark. life ended and the world of thought was lost..pendent he seemed. he hung with naught below, before, behind, above. to him, naught was. from deep within the temple of his heart, he heard a word. it spoke with clarity and power 'look, deep within, around on every hand. the light is everywhere, within the heart, in me, in all that breathes, in all that is. destroy thy tunnel, which thou has for ages long constructed. stand free, in custody of all the world' the follower answered 'how shall i break my tunnel down? how can i find a way' no answer came. an

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

a beating heart of love, the key is turned. the door swings open wide "with hasty feet the one who hastens towards the light enters the door and waits. he holds the door ajar for those who follow after. he thus, in action, waits "a voice sounds forth: my brother, close the door, for each must turn the key with his own hand, and each must enter through that door alone "the blazing light within the temple of the lord is not for all at the same moment or hour of the day. each knows his hour. your hour is now. so, brother, close the door. remember, those behind know not the door has opened, or the door has closed. they see it not. rest on that- 238- discipleship in the new age- volume i copyright 1998 lucis trust thought, my brother, and passing through the door, close it with care, and enter

indicated. you have had a year of development on all planes and your task is now to balance, one against the other, the various aspects of your life so that (in the words of the occult phrases given to you a year ago and definitely chosen by me with an eye to your future progress, you can build that "wider world of thou and thine, of ours and that" forget not, that what you build can be either a temple of the lord from which the words of power can issue forth and "many prisoners go free" or a prison house, hiding and not revealing, veiling and not manifesting that which is of beauty rare. one of the problems with which all disciples are faced as they become dynamic and constructive on all planes (as they do and must) is to avoid becoming the prisoners of their own constructions or limited

i am asking my group of disciples this year to prepare for expanding service and to brood deeply upon the work of thought transmission in world service. the occult phrases which i have for your consideration are as follows "the blueprint lay before the master workman and the plan, in all its detail, lay disclosed upon the trestle board. within the middle chamber waited those who had to build the temple according to the plan laid down "but the plan was not complete. some knowledge of the ground plan upon which the temple must be reared was lacking and he who sought it and he who had it were not there. the master workman waited "the one who sought the needed knowledge, who guided those who laid the ground for later building, he slept and ate and played upon the outer plain. and yet at every

ever be destroyed and maybe it will turn into a haven of refuge for others. its doors stand wide open and you are often not to be found within your tower but are busy elsewhere in the service of your fellowmen. keep the door open and pass and re-pass with freedom, using your tower as a "tower of silence" for the lower self, as a place of entrance into the "secret place of the most high" and as a "temple of refuge" into which the tired, the bewildered and the lonely may pass there to be aided and strengthened. you have much wisdom and also the first ray capacity to take a stand upon principle. for decades, these two (wisdom and principle) have expressed themselves as far as your personality will permit. but within you, you have much deep innate love which must under the process of balancing

water of life; pain is the journeying into the far country, resulting in the welcome to the father's home; pain is the illusion of the father's disowning, which drives the prodigal straight to the father's heart; pain is the cross of utter loss, that renders back the riches of the eternal bounty; pain is the whip that drives the struggling builder to carry to utter perfection the building of the temple. the uses of pain are many, and they lead the human soul out of darkness into light, out of bondage into liberation, out of agony into peace. that peace, that light and that liberation, within the ordered harmony of the cosmos are for all the sons of men. from the old commentary- 524- discipleship in the new age- volume i copyright 1998 lucis trust "the assuaging waters cool. they slowly br

ALICE A BAILEY13 PROBLEMS OF HUMANITY

of the christ within each human heart; they interiorly repudiate the materialism in their environment and see little hope for humanity in the churches; they know well that the spiritual realities have been forgotten in the material development of the churches; they love their fellowmen and would like to divert the money spent in the upkeep of church structures and overhead to the creation of that temple of god "not made with hands, eternal in the heavens. they serve that spiritual hierarchy which stands unseen and serene behind all human affairs and feel no inner allegiance to any outer ecclesiastical hierarchy. the guidance of the human being into conscious relation to christ and that spiritual hierarchy is to them the factor of major importance and not the increase of church attendance a

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

the reality of the divine intention which that will must (at any cost) implement. this was the major crisis of the christ. there are in the gospel story (as testimony to this divinely progressing unfoldment) four recorded moments wherein this universal or monadic realisation showed itself. let us look at each one of them for a moment: 1. there is, first of all, his statement to his parents in the temple "wist ye not that i must be about my father's business" we should note here that he was twelve years old at the time and, therefore, the work with which he had been occupied (as a soul) was finished; twelve is the number of completed work, as witness the twelve labours of hercules, another son of god. the symbolism of his twelve years is now replaced by that of the twelve apostles, the symb

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

does not mean that one must necessarily be a member of some one of the orthodox churches. the divine christ in the human heart can be expressed in many different departments of human living in politics, in the arts, in economic expression and in true social living, in science and in religion. it might be wise here to remember that the only time it is recorded that christ (as an adult) visited the temple of the jews, he created a disturbance! humanity is passing from glory to glory and, in the long panorama of history, this is strikingly observable. that glory is today revealed in every department of human activity, and the transfiguration of those who are on the crest of the human wave of civilisation is very close at hand. 4. finally, in the triumph of the crucifixion or (as it is more ac

of the birth and the baptism. they are aware of the spiritual aspiration which is indicative of the christ life in their hearts, and they have subjected themselves to the processes of purification which culminate in the baptismal waters. christ must prepare these aspirants for the higher initiations and so nourish and aid them that they can stand before the one initiator and become pillars in the temple of god (i.e, agents of the spiritual hierarchy and, therefore, active, working disciples. when he was in palestine, centuries ago, he said "no man cometh unto the father but by me (john xiv.6) this was a foretelling of the work which he would be called upon to do in the aquarian era. in the first two initiations, aspirants (trained by senior disciples) find their way to- 46- the reappearanc

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

success along this line but the results do not appear with clarity to intelligent human beings because they refuse to see anything except the destructive aspect and the disappearance of the forms to which they have hitherto anchored their emotions, their desire, and their mental perceptions. they fail, as yet, to see the irrefutable evidence of constructive activity and of true creative work. the temple of humanity in the new age is rising rapidly but its outlines cannot be seen because men are occupied entirely with their individual or national selfish point of view and with their personal or national instincts and impulses. i would here like to call your attention to the fact that the instinctual life of nations is something which remains to be studied scientifically and is a phase which

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ifficulty is further increased by the many and varying stages of development, of ray distinctions, and also by the numerous emphases or principles which are laid upon vehicles, upon differing planes and planetary levels of consciousness and of existence. with all this the student is not asked to deal. the factors of importance which he should attempt to realise and upon which he can construct the temple of his life and his current mode of living are simply the following and they are the same for each and all, no matter what his ray or his point in evolution may be: 1. man's etheric body is an integral part of the planetary etheric body and is responsive to the free distribution of the many circulating energies. 2. the three periodical vehicles which compose the expression of the human bein

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

g, produce eventually that "tearing asunder- 164- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust which always precedes initiation and illumination and which is testified to by all the mystics and initiates. this is in reality that which produces the destruction of the veil of illusion and is symbolically referred to in the new testament as "the veil of the temple was rent in twain from the top to the bottom" this constitutes the result of the dual activity of the great wheel. it precedes the dark night of the soul wherein the man stands pendant between heaven and earth and then cries "where is the one god who has forsaken me? he is nowhere to be seen and all other gods have gone. i stand alone, bereft yet unafraid. i see the dark of form; i see the

he rocky cave, the christ emerged and walked again upon the plains of earth and from that time "the woman knew him not" form had no further hold upon him for he had overcome it in the depths. into the cave of initiation, the light of resurrection streams when the stone at the entrance is rolled away. from life in the form to the death of the form deep in the rocky place, down in the crypts of the temple the human being goes. but into that same place, the new life streams, bringing fresh life and liberation; old things pass away and the darkness becomes light. sex is then seen to be in truth only the relation of the lower nature to the higher self; it is then lifted up into the light of day in order that man may reach complete union with divinity. man discovers that sex (which has hitherto

hesis of the inner awareness. t he work of the entered apprentice..t. o learn and acquire knowledge. t he achievement of the hierarchy..t. he self-consciousness of leo gives place to the group consciousness of aquarius. t he future..the merging of the human centre aquarius and the hierarchy. s oul expansion..r. ecognition of relation. t he work of the fellow craft..the building and service of the temple of humanity. from the standpoint of our theme (the evolution of consciousness) it must never be forgotten that the aim is to bring the solar angel, the son of mind (called in the secret doctrine, the divine manasaputra) into the seat of power. this task is pre-eminently entrusted to the three great lives who function through gemini-libra-aquarius. a point arises here which is one of real mo

his eventually shatters or breaks up that limitation the moment that a point of real harmony or at-one-ment has been reached. esoterically it might be said that the moment that form (limitation) and life balance each other a rift immediately appears and through it flows a fresh outpouring of the will. christ had to die because he had achieved harmony with the will of god and then "the veil of the temple was rent in twain from the top to the bottom" the significance of this fresh inflow of the will will now appear; the stage is set anew for a fresh and renewed activity of the living principle. as far as humanity is concerned the "seeds of death" emerge through the medium of this ray and the grim reaper, death, is but an aspect of this will, conditioned by the fourth ray and emerging from th

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ndmother remain in one's memory whilst things of greater importance seem lost to recollection. one wonders what it is that conditions the memory in this way; why some things register and others do not. moor park was one of those large english houses which should not be homey in any way and yet manage to be so. it was not particularly old, having been built in the time of queen anne by sir william temple. he it was who introduced tulips into england. his heart enclosed in a silver casket was buried under the sundial in the middle of the formal garden, outside the library windows. in its way moor park was a show place and on certain sundays was thrown open to the general public. i have two recollections of that library. i remember standing at one of its windows and trying to picture the scen

who introduced tulips into england. his heart enclosed in a silver casket was buried under the sundial in the middle of the formal garden, outside the library windows. in its way moor park was a show place and on certain sundays was thrown open to the general public. i have two recollections of that library. i remember standing at one of its windows and trying to picture the scene as sir william temple must have seen it with its formal gardens and terraces, peopled by great lords and ladies in the dress of the period. and then another scene, this time not imaginary; i saw my grandfather's coffin in which he lay in state with only one great wreath upon it, sent by queen victoria. the life of my sister and myself at moor park (where we lived till i was nearly thirteen) was one of great disc

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

self becomes as much an automaton of the soul as the physical body is at this time the automaton of the emotional nature, of the mind, and occasionally (and only very occasionally for- 116- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the majority of people) of the soul. only when the soul, consciously and with the cooperation of the personality, builds the temple of the body, and then keeps it full of light, will disease disappear; this building is, however, a scientific process, and in the early stages of discipleship (which is the time wherein the soul begins to grasp its instrument, the personality) this leads inevitably to conflict, increased strain and frequently aggravated disease and disharmony. this dis-harmony and dis-ease lead to much nece

to recognise, and to which he must respond not only by means of the sense of hearing and its higher correspondences, but through a response from every part and aspect of the form nature in the three worlds. i would remind you also that from the angle of the fourth initiation even the egoic vehicle, the soul body, is regarded and treated as a part of the form nature. though the "shattering of the temple of solomon" takes place at the time of the fourth initiation, those qualities of which it was composed have been absorbed into the vehicles which the initiate is using for all his contacts in the three worlds. he is now essentially the essence of all his bodies, and from his point of view and technical understanding it must be borne in mind that the entire mental plane is one of the three p

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

row light upon certain basic and practical significances. i would first have you note the emphasis upon the "eye" in this formula. it is a keynote and appears in various guises. behind all the ideas lies the concept of seeing, of a seeing one, looking on at the created whole. this same concept is to be found in the fundamental masonic symbol of the eye of god which dominates everything within the temple. in this formula we have: 1. the eye of god. shiva is the first person of the trinity, the destroyer, but at the same time the final absorber, the whole and yet the part. this is the organ of the divine will or power, the eye, through whose directed gaze the power flows outward to its created whole. in the case of the human spirit, it is the monad. 2. the eye of vision, indicating this time

new and assembled energies are "let loose upon the world of outer forms" this process has been greatly facilitated since the entire hierarchy shifted its location (since 1925 a.d) from the higher mental levels to the buddhic plane, thereby making direct and unimpeded etheric reception possible. this is one of the significances of the words which we read in the new testament that "the veil of the temple was rent in twain from the top to the bottom" a symbolic way of expressing the unveiling of an unimpeded channel. this was made possible by the christ as the avatar, working in cooperation with the master jesus, and also by the point of evolution reached by the humanity of that time. we will leave the fifth point of revelation at this time and consider it in our next instruction. it is one

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ed a climax in the history of mankind, and its subjective effect was far more potent than has hitherto been grasped. through the power of prolonged sound, carried forward as a great experiment on the battlefields all over the world during a period of four years (1914-1918, and through the intense emotional strain of the entire planetary populace, the web of etheric matter (called the "veil of the temple) which separates the physical and astral planes was rent or torn asunder, and the amazing process of unifying the two worlds of physical plane living and of astral plane experience was begun and is now slowly going on. it will be obvious, therefore, that this must bring about vast changes and alterations in the human consciousness. whilst it will usher in the age of understanding, of brothe

spiring must go forth from the cave of matter, seeking the christ and at- 309- the externalisation of the hierarchy copyright 1998 lucis trust first not recognising him or the work that he is attempting to do. the churches materialistic, hide-bound and submerged in their theological concepts, seeking political power or possessions, emphasising stone buildings and cathedrals whilst neglecting "the temple of god, not made with hands, eternal in the heavens" are occupied with the symbols and not with the reality. now they must learn to recognise that the lord is not with them and they too must go forth, as mary did, and seek him anew. if they will do so, they will surely find him and again become his messengers. the fact of the resurrection will be demonstrated during the next few centuries

the body and to draw from the surrounding ethers the requisite food. man will concentrate his attention upon the etheric body and the work and health of the physical body will become increasingly automatic. f. they will also teach human beings as individuals and as a race to expand their consciousness to include the superphysical. in the accomplishment of this, the separating web (the veil of the temple) which divides the physical plane from the unseen world will be recognised as a fact in nature by the scientist. its purpose will be acknowledged. eventually it will be destroyed, by man discovering how to penetrate it. the date is imminent. through the increasing sensitivity of men and through the steady thinning of the separating veil, more and more during the coming years will the telepa

nd others will appear who will train the minds of the pupils to be responsive to direct inspiration from above. the faculty of the intuition must be developed scientifically. finally, church members and members of the masonic fraternities must familiarise themselves with the inner significance of the various rites, ceremonies, colours and rituals, and with the work performed upon the floor of the temple. they must know why such and such things are done in due order and the reason for the various precedences, the words, gestures and acts. should there be a real and true response to these practical suggestions, it may be possible for the work to go forward more rapidly than at present seems possible. much trouble and stress may be averted if the aspirants of the world measure up to their pro

irst stanza of the new invocation. if the ritual of the e.a. is studied in the light of this information the significance will emerge. the poor and destitute candidate emerges into the light. 2. the stage of complete economic reorientation; in this, humanity is relieved of all economic anxiety and is free to receive its due wages and the right reward of all service rendered in the building of the temple of the lord; this building proceeds with rapidity. 3. the stage wherein the reward of light is received and the reward of service rendered; spiritual status is recognised through the medium of what is regarded as a major initiation, for which the first two initiatory degrees are only preparatory. this first great initiation will be objectively- 376- the externalisation of the hierarchy copy

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

to the present time, except in connection with the higher initiations emanating from the shamballa centre. group initiation is based upon a uniform and united group will, consecrated towards the service of humanity and based upon loyalty, cooperation and interdependence. in the past, the emphasis was upon the individual, his training and approach to initiation, and his solitary admittance to the temple of initiation. but this individual concentration will, in the future, give place to a group condition which will enable several disciples unitedly to move forward, unitedly to stand before the initiator, and unitedly and simultaneously to achieve the great realisation which is the result and the reward of successful discipleship. in the first thesis which i presented to the public i outline

ventually relates and reorients that will to the will of god. these three energies are faintly symbolised for us in the life of christ when overshadowing the master jesus, two thousand years ago. the purificatory aspect of the monadic force is indicated at the baptism episode; secondly, the destroyer aspect can be seen expressing itself at the time of the crucifixion, when it rent the veil of the temple from the top to the bottom. the episode which indicates the energy of organisation and the relation of the spiritual will of the christ to the purpose and the will of the father appears when he said, in the garden of gethsemane "not my will but thine be done" this final episode is closely related to the consciously expressed will of the christ child when he realised in the temple that he mu

uch a form that the hierarchy can be drawn nearer to the source of life, and humanity can consequently profit by this hierarchical approach and know eventually the meaning of the words "life more abundantly" christ's evocation of the fire of the will was initiated symbolically in the garden of gethsemane. he has twice symbolically shown his individual response to the shamballa energy: once in the temple of jerusalem as a child, and again in the garden as a full grown man at the close of his earthly career. his third and final response (which climaxes his work from our human angle) covers nine years, from the full moon of june, 1936, to the full moon of june, 1945. this period, in reality, constitutes one event to him who lives now free in his own world and free from the limitations of time

on of his divine connections and the possibility of his ultimate highest spiritual attainment; it steadily supersedes soul knowledge, and the energy pouring in to his consciousness from the spiritual triad particularly the energy of the sixth and seventh spheres of activity is the specific and particular energy which finally brings about the destruction of the causal body, the annihilation of the temple of solomon, and the liberation of the life. then that which in time and space has been termed the soul can "onward move in life" evolution as we now understand it ceases; yet evolutionary unfoldment proceeds along new lines which are based upon the past but which produce very different results to those sensed even by the advanced disciple in his highest moments. a new life-expression appear

light, assuming towards this end a fragment of that which he had helped destroy, and so descended from the mountain top, back to the darkness of the earth" the second, and much the most important rent, was made by the power of the second aspect when the christ subjected the master jesus to the fourth initiation and their joint influence was triumphant over death. then we read that the veil of the temple was split in twain from the top to the bottom. the lawgiver assisted at the first rending as the climax to the third initiation, and there was a somewhat similar process of glorification. a similar event took place at the transfiguration of the christ, overshadowing or rather working through the master jesus. but at the triumph over death and through the great renunciation or crucifixion ep

ALICE BAILEY THE LABOURS OF HERCULES

went, drew near unto the land "he comes with strength, said brontes, and went to meet him on the shore "he rides in light" said steropes "his inner light will brighter be" then fanned the light to sudden flame "he comes with speed" said arges "he is riding through the waves" hercules nearer drew, urging the sacred bull upon the way, throwing the light upon the trail which led from crete unto the temple of the lord, within the city of the oneeyed men. upon the mainland, at the water's edge, these three men stood and grasped the bull, taking it thus away from hercules "what hast thou here" said brontes, arresting hercules upon the way "the sacred bull, oh, holy one "who art thou? tell us now thy name" said steropes "i am the son of hera, a son of man and yet a son of god. i have performed m

, and with long search and many pains, i found the bull. helped by its [41] holy light, i rode it through the separating sea unto this holy place "depart in peace, my son, your task is done" the teacher saw him coming and went forth to meet him oil the way. across the waters came the voices of the sisters seven, singing around the bull, and nearer still the chanting of the one-eyed men within the temple of the lord, high in the holy place "you came with empty hands, oh, hercules" the teacher said "i have these empty hands, because i have fulfiled the task to which i was assigned. the sacred bull is rescued, securely with the three. what next "within the light shall you see light; walk in that light and there see light. your light must brighter shine. the bull is in the holy place" and herc

e three cyclops, who received the sacred bull from him and took charge of it. and thus ended the second labor. the theme of illumination taurus is one of be most interesting of the zodiacal constellations, especially at this time. it is the fixed cross in the heavens [44] the cross of the disciple, and the following extract is of interest in this connection "the sky is mystically spoken of as the temple, and the eternal consciousness of god. its altar is the sun, whose four arms or rays typify the four corners of the cardinal cross of the universe, which have become the four fixed signs of the zodiac, and as the four powerful sacred animal signs are both cosmical and spiritual, they represent the basic elements resembling our human principles. the sign leo represents fire or spirit; taurus

ul will act as the controlling factor and the whole body will be full of light. through control, through the use of common sense, by a right understanding of celibacy, and by [53] identification with group purpose, the disciple will arrive at liberation from the control of sex. he will succeed in following the example of hercules and will ride the bull of desire over to the mainland where, in the temple of god, he will hand it over into the care of the cyclops who were early initiates, having the single eye about which we have been speaking, the eye of shiva, the bull's eye in the constellation taurus. for hercules himself was not only the disciple, but he was, in his lower nature, the bull, and in his higher nature the cyclops. when the bull of desire has been handed over to the cyclops

of life, and to the attainment of the goal. in this labor, hercules is faced with the tremendous task of bringing together the two poles of his being and of coordinating, or at-one-ing, soul and body, so that duality gives place to unity and the pairs of opposites are blended [61] the symbols eurystheus, having watched hercules achieve mental control and then ride the bull of desire over into the temple of the soul, now sets him the task of fetching the golden apples from the garden of the hesperides. the apple has long figured in mythology and in symbology. in the garden of eden, as we know, the serpent gave the apple to eve; and with the giving of that apple, and with its acceptance came the knowledge of good and of evil. this is a symbolic method of telling us the story of the appearanc

AN INTRO TO STUDY OF THE KABALAH

lish version of the same in "the kabbalah" by c. d. ginsburg. wm. wynn westcott, m.b, etc. the kabalah it must be confessed that the origin of the kabalah is lost in the mists of antiquity; no one can demonstrate who was its author, or who were its earliest teachers. considerable evidence may be adduced to show that its roots pass back to the hebrew rabbis who flourished at the time of the second temple about the year 515 b.c. of its existence before that time i know of no proofs. it has been suggested that the captivity of the jews in babylon led to the formation of this philosophy by the effect of chaldean lore and dogma acting on jewish tradition. no doubt in the earliest stages of its existence the teaching was entirely oral, hence the name qblh from qbl to receive, and it became varie

ip of jehovah. i cannot now attempt any glance at the contentions of some doubting scholars, who question whether the story of the twelve tribes is a historic fact, or whether there ever were a moses, or even a king solomon. it is sufficient for the present purpose that the jewish nation had the jehovistic theology and a system of priestly caste, and a coherent doctrine, at the time of the second temple when cyrus, sovereign of all asia, 536 b.c, holding the jews in captivity, permitted certain of them to return to jerusalem for the express purpose of reestablishing the hebrew mode of worship which had been forcibly interfered with by nebuchadnezzar in 587 b.c. after this return to jerusalem it was that ezra and nehemiah, circa 450 b.c, edited and compiled the old testament of the hebrews

ry which seems folly, and contain doctrines that at first seem absurd; yet they enshrine the highly spiritual teachings which i have shortly outlined. the mere reading of these volumes is of little avail; the spiritual eye needs to be opened to see spiritual things; and the great kabalists of old did not cast pearls of wisdom before the ignorant or the vicious, nor suffer the unclean to enter the temple of wisdom. the serious student must make strenuous efforts to attain to the higher life of the true occultism, then perchance in a distant future, a record of temptations avoided, and of a life of self-sacrifice may serve as signs and pass words to secure admission to the palace of the great ki t1-3 analysis of the 5=6 initiation by g.h. frater p.c.a. r. r. e t a. c. z e l a t o r a d e p t

ANALYSIS OF THE 5 6 INITIATION

darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that whi

APOCRYPHON OF JOHN

/www.pseudepigrapha.com/apocrypha_nt/apocjn.html 1 of 12 8/16/2006 5:17 pm the apocryphon of john (long version) translated by frederik wisse the teaching of the savior, and the revelation of the mysteries and the things hidden in silence, even these things which he taught john, his disciple. and it happened one day, when john, the brother of james- who are the sons of zebedee- had come up to the temple, that a pharisee named arimanius approached him and said to him "where is your master whom you followed" and he said to him "he has gone to the place from which he came" the pharisee said to him "with deception did this nazarene deceive you (pl, and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers" when i, john, heard these things i

ee named arimanius approached him and said to him "where is your master whom you followed" and he said to him "he has gone to the place from which he came" the pharisee said to him "with deception did this nazarene deceive you (pl, and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers" when i, john, heard these things i turned away from the temple to a desert place. and i grieved greatly in my heart, saying "how then was the savior appointed, and why was he sent into the world by his father, and who is his father who sent him, and of what sort is that aeon to which we shall go? for what did he mean when he said to us 'this aeon to which you will go is of the type of the imperishable aeon, but he did not teach us concerning the latter

ARADIA GOSPEL OF THE WITCHES

ts origin solely to the monstrous abus-es and tyranny of church and state. for then, at every turn in life, the vast majority encountereddownright shameless, palpable iniquity and injustice, with no law for the weak who were withoutpatrons. page 61 n r r r r r lavernawas the roman goddess of thieves, pickpockets, shopkeepers or dealers, plagiarists, ras-cals, and hypocrites. there was near rome a temple in a grove where robbers went to divide theirplunder. there was a statue of the goddess. her image, according to some, was a head without abody; according to others, a body without a head; but the epithet of beautiful applied to her byhorace indicates that she who gave disguises to her worshippers had kept one to herself. she wasworshipped in perfect silence. this is confirmed by a passage

gs my child;and till tis done may they all cast at herhot flames of fire, and with them glowing coalsfrom noses, mouths, and ears (until she yields):then may they leave lavernato her peace,free to embrace her children at her will! page 59 n r r r r r and so lavernabecame the goddess of all dishonest and shabby people.whenever any one planned or intended any knavery or aught wicked, he entered her temple, andinvoked laverna, who appeared to him as a womans head. but if he did his work of knavery badlyor maladroitly, when he again invoked her he saw only the body; but if he was clever, then hebeheld the whole goddess, head and body.lavernawas no more chaste than she was honest, and had many lovers and many children. it wassaid that not being bad at heart or cruel, she often repented her life

repented her life and sins; but do what she might,she could not reform, because her passions were so inveterate.and if a man had got any woman with child or any maid found herself enceinte, and would hide itfrom the world and escape scandal, they would go 27 every day to invoke laverna.then when the time came for the suppliant to be delivered, lavernawould bear her in sleep duringthe night to her temple, and after the birth cast her into slumber again, and bear her back to her bedat home. and when she awoke in the morning, she was ever in vigorous health and felt no weari-ness, and all seemed to her as a dream. 28 but to those who desired in time to reclaim their children, lavernawas indulgent if they led suchlives as pleased her and faithfully worshiped her.and this is the ceremony to be

honest and dignified, for shewas rarely in heaven or in the country of the fairies.she was almost always on earth, among thieves, pickpockets, and panders she lived in dark-ness.once it happened that she went (to a mortal, a great priest in the form and guise of a very beauti-ful stately priestess (of some goddess, and said to him: you have an estate which i wish to buy. i intend to build on it a temple to (our) god. i swear to youon my body that i will pay thee within a year.therefore the priest transferred to her the estate.and very soon lavernahad sold off all the crops, grain, cattle, wood, and poultry. there was not leftthe value of four farthings.but on the day fixed for payment there was no lavernato be seen. the goddess was far away, andhad left her creditor in asso in the lurch!at

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

candidate was required to produce proofs of noble birth, and the strict observance demanded these at the beginning, but owing to obvious difficulties is said to have ended by furnishing patents at need (2) in the military order of hospitallers of the holy sepulchre of jerusalern, he undertook, as in others, to protect the church of god, with which may be compared modern masonic injunctions in the temple and holy sepulchre to maintain and defend the holy christian faith (3) again at his knighting he was "made, created and constituted now and for ever" which is identical, word for word, with the formula of another masonic chivalry, and will not be unknown to many. but the appeal of the new foundations was set in an6ther direction, and was either to show that they derived from masonry or were

ely with the knights of st. john of jerusalem; that it became established in various countries of europe as the crusaders drifted back; and that its chief centre in the thirteenth century was kilwinning in scotland. but the french or otherwise german masonic mind went to work upon this thesis, and in presenting the craft with the credentials of knightly connections it substituted the order of the temple for the chivalry chosen by ramsay. the battle of lepanto and the siege of vienna had invested the annals of the st. john knighthood with a great light of valour; but this was as little and next to nothing in comparison with the talismanic attraction which for some reason attached to the templar name and was obviously thrice magnified when the proposition arose that the great chivalry had co

rope. i mention this lest it should be thought that the intimations of a german poet, though he was an active member of the strict observance, were mere inventions of an imaginative mind. there is no historical evidence for the existence of any templar perpetuation story prior to the oration of ramsay, just as there is no question that all documents produced by the french non-masonic order of the temple, founded in the early years of the nineteenth century, are inventions of that period and are fraudulent like the rest of its claim, its list of grand masters included. there is further- as we have observed- no evidence of any rite or degree of masonic chivalry prior to 1737, to which date is referred the discourse of ramsay. that this was the original impetus which led to their production m

hts templar and ancient scottish masonry. such is the story told. the strict observance was founded by baron von hund in germany between about 1751 and 1754 or 1755, and is usually regarded as the first masonic chivalry which put forward the story of templar perpetuation. i have accepted this view on my own part, but subject to his claim at its value- if any- that he had been made a knight of the temple in france, some twelve years previously. the question arises, therefore, as to the fact or possibility of antecedent degrees of the kind in that country, and we are confronted at once by many stories afloat concerning the chapter of clermont, the foundation of which at paris is referred to several dates. it was in existence, according to yarker, at some undetermined period before 1742, for

erors to whom we are indebted for the first form of the scottish rite, ancient and accepted. it is not impossible that its foundation is referable to the first of these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under the title of knight of the eagle, followed by an illustrious degree, occupying the sixth place and denominated knight of the holy sepulchre. the grade final in both enumerations- otherwise knight of g

BALANONES TEMPLE OF SET FAQ

have pointed ears and hairs sprouting from the bridges of their noses to see what stage of satyrisation they are showing, in their journey through the underworld. there is a very definite sense that, through my contact with the art of austin osman spare, the previously unseen spirit world has become tangible and palpable, more reachable and more real. powerful stuff indeed. john balaohbalanone's temple of set faq contents: 1.0 introduction 2.0 philosophy 2.1 xeper 2.2 initiation 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs doctrine 3.0 religion 3.1 the temple of set as a religion 3.2 set 3.3 the gift of set 4.0 magic 4.1 black magic 4.2 ritual practices 4.3 occult studies 5.0 the organization 5.1 membership in the temple 5.2 relations with other organizations 5.3 why the t

s and orders 5.6 the high priest 6.0 setians and setianism 6.1 activities 6.2 setians 6.3 why are we here? 6.4 miscellaneous 7.0 contact and information 7.1 formal and official contact 7.2 informal contact 7.3 friendly and neutral others 7.4 unfriendly others 7.5 getting more information 7.6 those stories about us 8.0 miscellaneous 8.1 miscellaneous links 8.2 faq/ref sources> 1.0 introduction the temple of set is probably best described as an initiatory magical order of the left hand path, a description which probably doesn't mean much to those without occult backgrounds "initiatory" means the tos advocates self-advancement through a series of levels of self-knowledge and similar attributes "magical" means that the tos openly works with magic (non-scientific cause and effect, not stage mag

he world of ideas, art, science and culture. for the individual the results of xeper become a metaphysical departure point for developing a bond with the prince of darkness by creating a matrix of linked ideas whose path leads towards the genesis of self being. you'll find another comment or two concerning xeper in the ref document. 2.2 initiation- what do those necklaces and medallions mean? the temple of set is an initiatory organization, dedicated to the initiation and growth of its members. that dedication to initiation, to the philosophy of xeper, and to set, is represented by our primary symbol, the pentagram of set (a point-down pentagram within a circle. to help our members identify each other so we can work together, and to help them identify which level of initiation has been ach

rimary symbol, the pentagram of set (a point-down pentagram within a circle. to help our members identify each other so we can work together, and to help them identify which level of initiation has been achieved by each other, we wear this symbol on different colored medallions, normally worn on necklaces of some kind, at formal gatherings. there are six levels of initiation recognized within the temple of set, each with its specific color medallion- the first degree member wears a white medallion. this is a period of trial membership, in which the member begins to explore our philosophies, our practices, and our society. the member can decide whether our organization is one which will help the member's personal growth, and if not he is welcome to leave at any time, with our good wishes. l

it from our activity, and will eventually be able to help others in the organization with their personal growth. if not, then their membership is terminated, hopefully with no hard feelings. we title this degree "setian" which is also the generic name for all of our members. the term stands for all who pursue their self deification while in contact with the philosophical and magical stream of the temple- the second degree wears a red medallion. this is a member who has completed the trial membership and has been found to be compatible with and a valued contributor to the temple of set, just as we have been found to be useful to the member's own growth. more, through hard work the individual has opened him- or herself to the forces of becoming within the body-soul complex. this is a place o

BAPHOMANTIS LUCIFERIAN SATANIC MASS

blessing was going to be one of destruction. i offer no seeapology. this is a rite to cause change. it is only "black" in the sense that you are causing change to a weaker will whose objective is to enslave you to their particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation of the temple: incense to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place th

res" all: our father which wert in heaven hallowed be thy name. in heaven as it is on earth. give us this day our ecstasy and deliever us unto all tempations of the flesh for we are your kingdom for aeons and aeons! priest "to satan, giver of youth and happiness! may the lord the earth, king of the world grant us our desires! hear us. i believe in one law which triumphs over all. i believe in one temple our lord lucifer's temple and in one word and the word of esctacy. i give praise to lucifer and look foward to his ultimate reign and the pleasures that are to come. veni, omnipotens aeternae diabolus (mistress of temple kisses the temple keeper on the lips and says "may satan be with you (priest) then say: bringer of enlightenment, i greet you who cause us to seek the forbidden knowledge a

BEHOLDERS OF NIGHT

the fountains of the wells of darkness. the black flame is the light which brings the watchers close to us, that we may drink of their cups of ecstasies, the skulls and the secrets they contain therein. the black flame itself is illuminated through the work of the left hand path, through the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams

he subconscious) that we nourish our great famulus and demonium of the depths. the individual will then soon realize that there is no god and there is no devil, yet we as the image of the adversary, are both god and the master of the devil, the gifts of the fallen angels themselves. iv) the dragon and vampyrism i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkne

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

garland fragment appendix d: fragments from the unprecedented elegant explanations bibliography biographical sketch 71 72 73 85 90 93 113 113 118 121 123 126 133 143 143 147 152 153 194 207 212 219 230 vi list of figures 1. tsiu marpo. 2. an example of..kin.-script. 3. the tibetan buddhist king trisong deutsen. 4. padmasambhava. 5. tamdrin, the wrathful aspect of avalokite.vara. 6. the jokwukhang temple, residence of tsiu marpo at samy monastery. 7. inner courtyard of the jokwukhang. 8. the central tsiu marpo statue within the jokwukhang. 9. the tsiu marpo statue at k ndeling monastery, lhasa. 10. the tsiu marpo statue at sera monastery, lhasa. 11. the central tsiu marpo statue at tengy ling monastery, lhasa. 12. painting of tsiu marpo at tengy ling monastery, lhasa. 13. a common iconograp

11. the central tsiu marpo statue at tengy ling monastery, lhasa. 12. painting of tsiu marpo at tengy ling monastery, lhasa. 13. a common iconographic representation of tsiu marpo. 14. a colored drawing of tsiu marpo at tengy ling monastery, lhasa. 15. a statue of tsiu marpo at the jokwukhang. 16. a general representation of a ma..ala diagram. 17. a grand ma..ala painted on the wall of the but n temple, gyantse. 18. more ma..alas on the walls of the but n temple, gyantse. 19. the giant demoness pinned by thirteen buddhist temples. 20. the jokhang temple at the center of lhasa. 21. samy monastery. 22. torma offerings kept behind glass at tengy ling monastery. 23. torma offerings in the g nkhang at k ndeling monastery. 24. title page of the warlord s tantra. 25. tibetan page from the warlor

ersity in cooperation with tibet university, lhasa. the time spent during this summer afforded me the opportunity to advance my research on tsiu marpo exponentially. the second and third texts described above were given to me by tibetan lamas during this time and i was able to conduct a number of impromptu interviews. i also had the opportunity to visit samy monastery along with tsiu marpo s main temple there, the details of which are provided in chapter 2. the information garnered from this trip permeates this work. the secondary diachronic elements of this study have been pulled from the above works and secondary materials. the central goal of this thesis is to provide a detailed description and greater analysis of tsiu marpo, and through him the relationship between protector deities an

-script; found within the warlord s tantra (mpg, pp. 315, 320) 25 figure 3. the tibetan buddhist king trisong deutsen, who invited padmasambhava to tibet in order to institutionalize buddhism. statue at pabongkha (pha bong kha) monastery, lhasa (photo: c. bell 2005) 26 figure 4. padmasambhava, the tantric master who tamed the indigenous spirits of tibet. statue at the jokwukhang (lcog dbug khang) temple, residence of tsiu marpo at samy (photo: c. bell 2005) 27 figure 5. tamdrin, the wrathful aspect of avalokite.vara. notice the turquoise horse head sticking out of his crown. statue at the kumbum temple (sku bum) in the city of gyantse (rgyal rtse (photo: c. bell 2005) 28 2 origins in order to understand tsiu marpo in his multiple contexts, it is necessary to begin with his origins. what fo

ecome a culturally recognized truism.47 due in part to a lack of scriptural support, there is no specific time understood in the mythos when tsiu marpo came to samy monastery; neither is it clear when he became its head protector deity.48 regardless of these uncertainties, tsiu marpo has an understandably strong presence at samy monastery. de nebesky-wojkowitz provides an evocative account of the temple at samy that houses tsiu marpo, called the jokwukhang (lcog dbug khang. it is here that the samy oracle of tsiu marpo once resided: the most important medium of tsi u dmar po resides at samye in the so-called tsi u dmar lcog dbug khang. the outer walls of this edifice are covered by red cloth. the upper floor of the building is reserved as living-quarters for the oracle-priest, and on the l

BLAVATSKY H P ANTHROPOGENESIS

on it, from the dawn to the close of the twilight of 'a day' of the great breath[[footnote(s* by "original" we mean the "amshaspend" called "zarathustra, the lord and ruler of the vara made by yima in that land" there were several zarathustra or zertusts, the dabistan alone enumerating thirteen; but these were all the reincarnations of the first one. the last zoroaster was the founder of the fire temple of azareksh and the writer of the works on the primeval sacred magian religion destroyed by alexander* in india called "the day of brahma[[vol. 2, page] 7 hyperboreas and lemuria. ii. the "hyperborean" will be the name chosen for the second continent, the land which stretched out its promontories southward and westward from the north pole to receive the second race, and comprised the whole

ctive evolution and cosmogenesis. force, then, does not emerge with primordial substance from parabrahmic latency. it is the transformation into energy of the supra-conscious thought of the logos, infused, so to speak, into the objectivation of the latter out of potential latency in the one reality. hence spring the wondrous laws of matter: hence the "primal impress" so vainly discussed by bishop temple. force thus is not synchronous with the first objectivation of mulaprakriti. but as, apart from it, the latter is absolutely and necessarily inert- a mere abstraction- it is unnecessary to weave too fine a cobweb of subtleties as to the order of succession of[[footnote(s* according to dr. a. wilder's learned definition, genesis[[genesis, is not generation, but "a coming out of the eternal i

f the sun, which is always in one and the same place, there is neither setting nor rising, for what is called rising and setting are only the seeing and the not seeing the sun (vishnu purana, book il, ch. viii) to this fitzedward hall remarks "the heliocentricism taught in this passage is remarkable. it is contradicted, however, a little further on" contradicted purposely, because it was a secret temple-teaching. martin haug remarked the same teaching in another passage. it is useless to calumniate the aryans any longer. to return to the chronology of the geologists and anthropologists. we are afraid science has no reasonable grounds on which she could oppose the views of the occultists in this direction. except that "of man, the highest organic being of creation, not a trace was found in

st; in rome it is the vestal who prepares its meal with the same care as she bestows on the sacred fire. in greece, aesculapius cannot cure without its assistance, and delegates to it his powers. everyone has heard of the famous roman embassy sent by the senate to the god of medicine and its return with the not less famous serpent, which proceeded of its own will and by itself toward its master's temple on one of the islands of the tiber. not a bacchante that did not wind it (the serpent) in her hair, not an augur but questioned it oracularly, not a necromancer whose tomb is free from its presence! the cainites and the ophites call it creator, while recognizing, as schelling did, that the serpent is 'evil in substance and its personification* yes, the author is right, and if one would have

t[[footnote(s* this is about as just as though- a few millenniums hence- a fanatic of some future new creed, who was bent on glorifying his religion at the expense of ancient christianity, were to say "everywhere the quadruped lamb was adored. the nun placed it, calling it the agnus, on her bosom; the priest laid it on the altar. it figured in every paschal meal, and was glorified loudly in every temple. and yet the christians dreaded it and hated it, for they slew and devoured it" heathens, at any rate, do not eat their sacred symbols. we know of no serpent, or reptile-eaters except in christian civilized countries, where they begin with frogs and eels, and must end with real snakes, as they have begun with lamb and ended with horse-flesh "pantheon" 3* the solar chnouphis, or agathodaemon

BLAVATSKY H P COSMOGENESIS

he initiated brahmins of his day. the buddha was a child of the aryan soil; a born hindu, a kshatrya and a disciple of the "twice born (the initiated brahmins) or dwijas. his teachings, therefore, could not be different from their doctrines, for the whole buddhist reform merely consisted in giving out a portion of that which had been kept secret from every man outside of the "enchanted" circle of temple- initiates and ascetics. unable to teach all that had been imparted to him- owing to his pledges- though he taught a philosophy built upon the ground-work of the true esoteric knowledge, the buddha gave to the world only its outward material body and kept its soul for his elect (see also volume ii) many chinese scholars among orientalists have heard of the "soul doctrine" none seem to have

y of verifying the statements herein made, and of checking most of the quotations. a few new facts (new to the profane orientalist, only) and passages quoted from the commentaries will be found difficult to trace. several of the teachings, also, have hitherto been transmitted orally: yet even those are in every instance hinted at in the almost countless volumes of brahminical, chinese and tibetan temple-literature. however it may be, and whatsoever is in store for the writer through malevolent criticism, one fact is quite certain. the members of several esoteric schools- the seat of which is beyond the himalayas, and whose ramifications may be found in china, japan, india, tibet, and even in syria, besides south america- claim to have in their possession the sum total of sacred and philoso

rock, whenever the gonpa and the lhakhang are situated in the mountains. beyond the western tsay-dam, in the solitary passes of kuen-lun* there are several such hiding places. along the ridge of altyn-toga, whose soil no european foot has ever trodden so far, there exists a certain hamlet, lost in a deep gorge. it is a small cluster of houses, a hamlet rather than a monastery, with a poor-looking temple in it, with one old lama, a hermit, living near by to watch it. pilgrims say that the subterranean galleries and halls under it contain a collection of books, the number of which, according to the accounts given, is too large to find room even in the british museum* all this is very likely to provoke a smile of doubt. but then, before[[footnote(s* badaoni wrote in his muntakhab at tawarikh

has disappeared. for they passed through the hands of his reverence the bishop of caesarea- that self-constituted censor and editor of the sacred records of other men's religions- and they doubtless bear to this day the mark of his eminently veracious and trustworthy hand. for what is the history of this treatise on the once grand religion of babylon? written in greek by berosus, a priest of the temple of belus, for alexander the great, from the astronomical and chronological records preserved by the priests of that temple, and covering a period of 200,000 years, it is now lost. in the first century b.c. alexander polyhistor made a series of extracts from it- also lost. eusebius used these extracts in writing his chronicon (270-340 a.d. the points of resemblance- almost of identity- betwe

eless, have been very real in the early centuries of the christian era, to people fully convinced of the reality of occultism, and entering a cycle of degradation, which made them rife for abuse of occult powers and sorcery of the worst description. the documents were concealed, it is true, but the knowledge itself and its actual existence had never been made a secret of by the hierophants of the temple, wherein mysteries have ever been made a discipline and stimulus to virtue. this is very old news, and was repeatedly made known by the great adepts, from pythagoras and plato down to the neoplatonists. it was the new religion of the nazarenes that wrought a change for the worse- in the policy of centuries. moreover, there is a well-known fact, a very curious one, corroborated to the writer

BLUE EQUINOX

therion. liber lxv. the book of the heart girt with a serpent. this magical treatise describes particularly the pr monstrance of a.a. 13 relation of the aspirant with his higher self. it is, alike in conception and execution, a masterpiece of exaltation of thought, carved in pure beauty. liber vii. the book of lapis lazuli. gives in magical language an account of the initiation of a master of the temple. this is the only parallel, for beauty of ecstasy, to liber lxv. liber xxvii. vel trigrammaton. it describes the course of creation under the figure of the interplay of three principles. this book corresponds to the stanzas of dzyan. liber dcccxiii. vel ararita. this book describes in magical language a very secret process of initiation. liber ii. the message of the master therion. it expla

initiation. liber ii. the message of the master therion. it explains the essence of the new law in a very simple manner. liber dcccxxxvii: the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the breth

translation, with a commentary, by the master therion. confucius said that if his life were to be prolonged by a few years, he would give fifty of them to the study of this book. liber clvii. the tao teh king. a new translation, with a commentary, by the master therion. this is the most exalted and yet practical of the chinese classics. liber clxv. the account of the attainment of a master of the temple: given in full detail by frater o.i.v.v.i.o. this is the record of a man who actually attained by the system taught by the a.a. liber dxxxvi. a complete treatise on astrology, by frater o.m. this is the only text-book composed on scientific lines; by classifying observed facts, instead of deducting from a priori theories. liber xlix: shi yi chien. an account of the divine perfection illustr

uard against partisanship with a favourite author. he should familiarize himself thoroughly with the method of mental equilibrium, endeavouring to contradict any statement soever, although it may be apparently axiomatic. the general object of this course, besides that already stated, is to assure sound education in occult matters, so that when spiritual illumination comes it may find a well-built temple. when the mind is strongly biased towards any special theory, the result of an illumination is often to inflame that portion of the mind which is thus overdeveloped, with the result that the aspirant, instead of becoming an adept, becomes a bigot and fanatic. the a.a. does not offer examination in this course, but reccomends these books as the foundation of a library. section 2. other books

f the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practicus, as in this book is the ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to the philosophus, as it is the foundation of the highest practical qabalah. liber vi. liber o vel manus et sagitt. the instructions gi

BOOK OF ENOCH

w passages quoted in some of the aramaic fragments that survive from a few centuries bc. the appearance of the book in ethiopia, is probably due to events in jerusalem during the reign of king manasseh of judah (695- 642 bc, which are documented in the bible (2chronicles 33:1- 20, and at 2kings 21:1- 18. king manasseh was not of the jewish faith, he erected alters to baal and asherah in solomon's temple. in kings at 21:16, it says that so much innocent blood was shed that it filled jerusalem from end to end. at this time, the religious establishment left the country, taking the ark of the covenant and all the important religious texts with them. after a number of years in egypt, the refugees went further south, near to the source of the nile, at lake tana in ethiopia. the descendants of th

BOOK OF JASHAR

unless he has heard their story and listened to their prayers. then you may find peace" and abram asked "how can we be fathers of separate nations? will not my sons marry their daughters, and my daughters marry their sons" then god put a blessing on abram, and so to this day he has been called ibrahim, the father of many nations. commentary on the jashar apocryphon at the dedication of the first temple, a supreme watershed moment in the history of the jewish religion, king solomon is said to have justified the proceedings by a scriptural quote from the "book of jashar (1 kings 8.13, from the greek septuagint sources. other citations of jashar in the hebrew bible include joshua 10.13, where joshua stops the moon and the sun, and 2 samuel 1.18, where david mourns jonathan and saul. we canno

so accepted the social contract. cain runs east from the nile delta for six days, and on the seventh day he has a vision of a great city. it is tempting to suppose (straining the limits of how far a man on foot can go in six days) that cain's first sabbath vision was at mount moriah in jerusalem. but what future jerusalem did he see: the modern jerusalem, the crusader city, the city of the second temple, the city of david, the jebusite village, or did he see some heavenly jerusalem that has never existed on earth? cain only knows that he is seeing the jerusalem that abel's descendants would have made. living at the very beginning of human history, he cannot compare it to any jerusalem that has actually existed. indeed, we might ask, how large would a city have to be to seem "great" to some

BOOK OF BLACK SERPENT

base upright sides: to left an upright pentagram with the dot-in-circle sun symbol in its pentagonal center. to right the same, but with a crescent moon, horns to right. 2. a handbook of geomancy. book t page 26 of 26 http//www.private.org.il/gd/book-t.html 13/10/2 tthe book of the black serpent [note: this is a version of an essay published c. 1900 for initiates of the golden dawn isis- urantia temple. the original essay, concerning the qlippoth can be found in r.a.gilbert's "the sorcerer and his apprentice" and steve savedow's "goetic evocation- the magician's workbook volume 2. the following text was provided in trident's edition of "grimoirium verum, several additions have been made and some editing has taken place- phil] the foundation of the work. the operator of this, the opus maju

instruments of this art are few, but must be acquired before you begin the convocations of the spirits. these appurtenances may be constructed by the hands of the operator, or bought before the initiation of the experiments. in either case, the instruments should be consecrated as to dedicate their use for the assistance in this operation. the instruments are as follows. the configuration of the temple. this temple is to measure fifteen feet square and may be constructed out of either stone or wood, as is preferred. there should be a window to allow light into the temple, as this is a work of the attainment of light, and where there is no light there is only darkness, as we are told. the ceiling of the temple should not be less than six feet high; both it and the ceiling should be unadorn

ome falsely so and others truely. here follows a list of the incenses and perfumes which may be used and their practical associations in this work: the incenses: myrrh saturnus saffron jupiter sulfur mars olibanum sol benzion venus storax mercurius jasmine luna dittany of crete terra the aspersion bowl: this is to be filled with clear water and blessed and is to be used in the consecration of the temple,weapons and tools of this work. it should never have been used for eating or any other purpose. as the operator of the aspersion exalts the water in prayers and blessings and then brings it low in aspersion, so does our creator sanctify and bless the rain which begins by the sun's days over the seas. so let it be that the aspersion brings a cleansing not of filth but of evil. the types of s

ng to their offices. it is unlawful that you should call upon the seraphim, but all the rest may be called upon for furtherance in matters divine. concerning the talismans. it is necessary to construct talismans for the object of each of your experiments, one for each of the purposes. the nature of the talismans and their manner of consecration will be given to you by god's angels at the altar in temple. these talismans cannot become useful until they have become consecrated and dedicated to their purpose, as it is said. finh the book of doom or the unholy bible of doom which is the nastiest grimoire the world has ever seen book i the first book of lucifer translated by: frater algolis, o.a.i. published by: ordo algolis interstellaris copyright by frater algolis, pontifex maximus ordinis c

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ous students- bright blessings raymond buckland san diego, california introduction lesson one 1 the history and philosophy of witchcraft history and development. persecutions. re-emergence. the philosophy of witchcraft. principles of wiccan belief. the power within. spells and charms. lesson two 13 beliefs deities; the god and goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood

and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dreams; personal symbols; the repetitive dream;

sense of gaining "student-teacher" experience. witches always hope that they will be reborn in the next life with those they have known and loved in this one. from psychic experiences, etc, it seems that this is often the case. many times a couple will stay together throughout a number of lifetimes, in different relationship roles (e.g. lovers; husband-wife; brother-sister; mother-daughter. your temple although many witches meet, and work, outdoors- perhaps in the corner of a field or in a clearing in the woods- it is not always possible for everyone to do that. many live in cities and towns and are unable to get out into direct contact with the earth. this does not mean they cannot function. your temple can be an outdoor one or an indoor one. let's look at indoor possibilities. the area

e in cities and towns and are unable to get out into direct contact with the earth. this does not mean they cannot function. your temple can be an outdoor one or an indoor one. let's look at indoor possibilities. the area you need, in which to perform your rituals and work your magick, could be a whole building, a single room, or a small section of a room. whatever its shape or size, this is your temple. a complete room perhaps in the basement or attic of a house is the ideal. if you have such a room that can be turned into your temple and kept solely as that, you are very fortunate. let's look at such a possibility first and then work along to those who can only use a small part of their regular living quarters. first of all, take a compass and establish the alignment of the room. mark th

share your beliefs with everyone in your home, you will need closets that can be locked. you will be storing candles, incense, charcoal, wine and, most importantly, your working tools and book. of course, if you can lock the room itself then it is possible to leave your altar permanently setup and have your supplies on open shelves. actually this is much the better arrangement. decoration of the temple room is a matter for individual taste. it can vary from all walls being done in a neutral color, to vivid realistic murals being painted. there are temples varying from those that look like prehistoric caves complete with reproductions of the early cave paintings to those that look like a clearing in a forest, with trees all around and stars on the ceiling above. others (usually those orien

CASE PAUL F THE BOOK OF TOKENS

the doer of all. nothing moveth but by my power. mine is the healing influence flowing down from consecrated hands, mine the venom of the adder's fang. nothing falleth but by me and in whatsoever riseth mine is the power that lifteth up. 7 my presence is the substance of all things. i am the virgin snow on mountain heights; i am the fruitful loam in valley depths. i am the gold and silver of the temple vessels; i am the mire on sandals left by the faithful at the temple gate. see me and regard me equally in all, o israel, and thou shalt see indeed. 8 for seeing thus, shalt thou see, too, that nothing is, or can be, my antagonist. all, and in all shall i fight myself? what hath power to limit or defeat the very'source of power? know then, that all thy sense of conflict is but the shadow-pl

ht and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, checked by neither time nor space, held by no bonds of name or form. present everywhere, centering the full perfection of mine exhaustless power, i am thy lord, o israel, and lord of countless hosts. seek me in the holy of holies, in the heart of the true temple, on the holy mountain. behold, i am with thee always, and i never sleep. 10 i am the height above all heights. my descent reacheth likewise below all depths. yet am i poised forever between height and depth in perfect balance. consider me under the aspect of aleph; there shalt thou find both height and depth and the path also which joineth them for descent and return. 11 aleph in truth am i

on. that balance i preserve by ceaseless meditation upon mine own nature [162] t z a d d i only because i never forget myself doth the creation continue. the seeds of existence spring from my self-contemplation. that self-contemplation is a great silence. for not by noise and tumult is my work perfected. herein is the secret of the pillar of establishment which solomon set before the porch of the temple; and this is the royal secret of my reign [163] comment on tzaddi* t z a d d i, pronounced tzahdi. transcribed as "tz. the number 90. meaning: fish-hook. the natural intelligence. 3 "the hook "is the letter tzaddi "the gate" is the letter daleth, and "the right hand" is the letter yod. this paragraph of the meditation is merely a development, letter by letter, of some of the implicits of th

laws of men; for in the laws of men hath entered confusion. this must needs be, since mankind still remaineth a work unfinished. yet be on guard, ye who seek to be numbered amongst the sons and daughters of the true israel, lest ye mistake the half-formed concepts of an earlier stage of growth for final truths [196] e p i l o g o s the great work directeth itself always toward the building of the temple of adonai, and in its earlier stages there are needs which do not continue throughout the building process. yet men mistake the scaffolding for the building itself, and thus pay idolatrous reverence to old rules which have no longer any useful purpose. watch therefore, o ye who would rule as the lord ruleth, lest ye usurp the rights of the lord. his and his alone, is the temple, and ye who

ess. yet men mistake the scaffolding for the building itself, and thus pay idolatrous reverence to old rules which have no longer any useful purpose. watch therefore, o ye who would rule as the lord ruleth, lest ye usurp the rights of the lord. his and his alone, is the temple, and ye who are concerned with the building axe not its owners. not thine but mine is the work. not thine but mine is the temple; for me and me only is it planned and built, and mine are the ordinances established for thy guidance in the service of the light for truly is kether in malkuth, and in kether i dwell solitary without a second. what think ye then, hath any man or woman a right of ownership higher than mine? mine is thy body, thou who seekest to find me. mine and mine alone [197] the book of t o k e n s mine

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

he himalayas with their sons ganesh, god of wisdom and learning, and six-headed skanda, the warrior god. she is invoked for all family matters and those concerning children and by women in distress. vesta seite 37 wicca01.txt vesta is the roman goddess of domesticity and of the sacred hearth at which dead and living were welcomed. the vestal virgins of rome kept alight the sacred flame in vesta's temple and this was rekindled at the new year, as were household flames. vesta can be invoked in rituals centred around the element fire. father gods the father gods represent authority, channelled power, benevolence and altruism, nobility of purpose, expansion and limitless potential [insert pic p068- dagda dagda, the father god in the celtic tradition, was also called eochaid ollathair (father o

he circle from the south so you are facing the north. if, however, you work with the altar in the east, you will cast from the east and enter from the west, facing the east. a central altar will work for either direction and it also means a group can easily circle it. after all, for most of us space is at a premium, and sometimes it is a question of marrying metaphysics with logistics. creating a temple before you begin a formal ritual, you must cast an astral or spiritual temple above and surrounding the circle and the location. in your mind's eye, visualise your own temple, perhaps one from the ancient world, resplendent with gold and jewels, with a statue of a deity in marble, gold or silver. the roof of the temple may form a crystalline pyramid or be open to the stars (readers of the l

gold or silver. the roof of the temple may form a crystalline pyramid or be open to the stars (readers of the late dion fortune's occult novels will have no difficulty in forming images of such splendid edifices) or you may create a grove of oak or olive trees or one of the ancient stone circles as your working place or a castle room whose battlements are lashed by a stormy sea. the altar in your temple may be pure gold, ornate stone or beaten copper, and the candles may be set in ancient lamps. with practice, you may find that a particular temple form automatically creates itself in your mind's vision, but if this is not helpful, then concentrate on the magick that exists your own very special working place [insert pic p205- let us go through a formal ritual. i have created this one for a

CASTING THE CIRCLE

ngs positive. it is balanced by yin, the original moon concept of darkness, receptivity, femininity, intuition, acceptance and inaction. yin controls the earth and all things negative. further reading (removed) useful contacts (removed) index of spells (removed) seite 181 wicca01.txt index (removed) end seite 1 casting the circle (luciferian) by michael ford draw circle in flour if not painted in temple. place a candle in each of the four cardinal directions. the altar can be on the ground, a table, rock or such. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to her right. she puts the bowl of water (mixed with the ashes of the dead or gra

CHAOS MAGICK AND LUCIFERISM

r of magickal training, even within sorcery and witchcraft. the mind and body must be in fine tuned shape for the rigors of the left hand path and it s possibilities towards the light of lucifer or adonai (the hidden self, associated with god or the source of light. the illuminates of thanateros has some very strong initiates within their ranks at many points, one being the austrian former lodge, temple pleasuredome which operated from 1988 until 1990 whe n temple founder michael dewitt was excommunicated due to his support for peter carroll in the infamous ice magick wars. the ice magick wars are detailed in other chaos magick volumes and will not be discussed here. michael dewitt, aka anon 359 has long been an innovator in the austrian magickal scene, and for that matter even beyond it

s art work today proves this. dewitt had a number of very powerful and dangerous rituals, for which i will only describe in parts here to present the luciferian aspects of this foundation of self-alchemy and evolution. dewitt became a neophyte in the iot in 1988, taking the title frater anon 359. he then began translating a number of peter carroll s works in german and pushed forward with his own temple pleasuredome. much of the workings of temple pleasuredome were focused on spare s zos kia cultus and an uncompromising focus of magick which led others to call him a gnostic extremist. many of the rituals implemented by anon 359 prove a barrier to many of the would be chaos magicians and those who actually do magick, the difference is astonishing and sobering. a significant banishing ritual

otic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congreg

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

rleans afro-american spiritual church" mississippi folklore register 21 (1987: 11.12; louisiana writers' project, in saxon et al, gumbo ya-ya, p. 105; baer, black spiritual movement, p. 153. on similar italian american occult worldviews, see rudolph vecoli "cult and occult in italian-american culture" in immigrants and religion in urban america, ed. randall miller and thomas marzik (philadelphia: temple university press, 1977, p. 29. see also lyle saxon, fabulous new orleans (new york: century, 1928, pp. 306.7; baer, black spiritual movement, p. 218. 52. in the present-day spiritual tradition, the emphasis on efficacious ritual remains strong. in nashville, tennessee, one researcher observed a ceremony that involved the use of the sacramental bread, distributed by a spiritual minister as c

CHRONOLOGIA RORISPERGIUS

red the idea that nothing can be destroyed (or created) only transformed. 427-347 plato 400 bce books of proverbs, job (o.t) 384-322 aristotle 370 bc eudoxus of cnidus devises calendars using zodiac with 12 equal zodiac signs. invents geometrical theory of proportion. 360 critias by plato: the origin of the atlantis story. 356- alexander the great born 350 bc petosiris, chief administrator of the temple of khumunu (hermes) near hermopolis becomes known for mastering egyptian esoteric astrology. 350 (hist) tao-te ching [tao. 340 writings of chuang-tzu [tao] c. 330 manetho of sebennytos egyptian historian, priest at heliopolis under ptolemy i and ptolemy ii wrote aegyptiaca a collection of three books about the history of ancient egypt, commissioned by ptolemy ii in his effort to bring toget

mond sutra. heart sutra. 1st century ce apollonius of tyana flourished. nagarjuna- first order 4 magic square, in india. 1st to 3rd ce) testament of solomon composed 17 egyptian zodiac at denderah is erected. 30-96 new testament. 50-63 (n.t) colossians, philemon, ephesians, philippians. c.50 chaeremon egyptian stoic philosopher and grammarian, superintendent of the alexandrian library kept in the temple of serapis, and as custodian and expounder of the sacred books belonged to the higher ranks of the priesthood. wrote an account of the egyptian priesthood preserved by porphyry on the sanctity and symbolical secrets of ancient egypt. 60-80 (n.t) acts of the apostles. 68 destruction of qumran community (dead sea scrolls. 70 (n.t) gospel of mark. 70 destruction of the second temple in jerusal

to r. yochanam. c.120 r. akiba ben joseph 130 theon of smyrna: biblion- natural square often cited as magic. d. 132 rabbi ishmael. attributed to him is 3 enoch, or the hebrew apocalypse of enoch, supposedly written after his visionary ascension into heaven 132-5: bar kokhba rebellion in palestine. jerusalem is leveled and jews are forbidden to live there, removing any hope of establishing a third temple c.150 n.t. apocrypha. lotus sutra. cyranides(hermetica which catalogues the occult properties of birds, fishes, plants, and stones for the 4 elements of air,water,earth and fire. its first book has 24 chapters each beginning with a letter of the greek alphabet) ptolemy writes the tetrabiblos, the most comprehensive work on astrology to date. already aware of the precession of the equinoxes

rm "chemae" was from the books of the divine art of attaining immortality given to man by the fallen angels. 313: under emperor constantine, the edict of milan makes christianity a legal religion throughout the empire. a few years later, constantine begins building a new imperial capital on the bosphorus, which he modestly names constantinople. c.318 pachomius left his hermitage at an old serapis temple and founded the first known cenobitical or "communal type" monastery at tabennis near denderah, egypt. 325 council of nicea, can. of christian bible (to 13th cent) puranas. iamblichus: on nicomachus's introduction to arithmetic- first mention of casting out nines. ca.340-420 jerome studied hebrew with jewish instructors in bethlehem. 346 st. pachomius dies. 350-407 john chrysostom 350? abba

nas. iamblichus: on nicomachus's introduction to arithmetic- first mention of casting out nines. ca.340-420 jerome studied hebrew with jewish instructors in bethlehem. 346 st. pachomius dies. 350-407 john chrysostom 350? abbaye jewish babylonian teacher expounds on the decans. 363 last pagan emperor julian stopped at harran at the beginning of his persian campaign. he consulted the oracles at the temple of the moon. 380 hephaestio of thebes. compendium, delineations of the decans and contains a very long excerpt from nechepso/petosiris on detailed eclipse delineation. preserves an ancient egyptian method of prediction using the dog-star alone. c.380 sepher ha-razim (the book of the mysteries) a jewish mystical and magical grimoire from egypt. related to the sepher raziel. 385 d. st. gregor

CLARIFICATION OATH

an example of this brotherly love, i will attend all 0= 0 ceremonies, therefore being a teacher by setting the example" in addition, i will uphold my responsibilities as a member of the body of christ, by continuing my duties as a teacher to the outer order. i further promise and swear, that during the week of corpus christi, i will do everything in my divine power to be physically present at the temple of isis, therefore making the body of christ complete. i further understand this oath to be a clarification, between myself, the chief of the second order, and my higher sean when we speak of chinese mythology we need to be clear that it represents streams flowing together, running parallel, merging or diverging from many places and from many different models of reality.1 myths contain stro

COLLIER IRENE CHINESE MYTHOLOGY

cted by everyone, she longed desperately for a child. night and day, she prayed for a son. however, her husband scolded her for wanting another mouth to feed. once he had been a nobleman, but he had lost all his money. afterward, all his old friends avoided him and he became deeply ashamed of his poverty. luckily, cheng was willing to marry him. one day, cheng undertook a long journey to a remote temple to pray for a child. her husband angrily refused to accompany her. the villagers all admired her bravery for attempting the journey to such an isolated place. the trail was steep and rocky. cheng felt alone in the world as she wound her way around the narrow, stony path. her chest hurt as she breathed the cold, thin mountain air. in her pocket quietly jingled a string of coins, her meager e

her bravery for attempting the journey to such an isolated place. the trail was steep and rocky. cheng felt alone in the world as she wound her way around the narrow, stony path. her chest hurt as she breathed the cold, thin mountain air. in her pocket quietly jingled a string of coins, her meager earnings from selling embroidery in the market. she hoped to buy prayers, incense, and fruit for the temple goddesses. cheng had to dodge branches and avoid disturbing the rocks in the road. she was careful to tread lightly on the 87 the unicorn s prophecy ground because she wanted to make as little noise as possible. she did not want to attract the attention of hungry tigers that roamed the hills, ready to pounce on easy prey. even worse, bandits might find her. once, these robbers had been hard

COMMENTARY ON THE SEAL OF THE NINE ANGLES

n matter and energy. fifth angle: humanity as the physical vehicle for the expression of the satanic psyche as discussed in the fourth angle. concept of the body as a necessary medium for the self-realization of the psyche, at least in its early stage. translation of this into physical representation of supra- energy/matter forms such as set via the creation of images, building to temples, etc. a temple with five trihedrons is a four-faced pyramid (as giza, the 4/5/9 seal is the seal of the order of the trapezoid: a marvel of integrated, interrelated 4/5/9 values. as noted elsewhere, even the addition of 4+5+9= 18, which takes you into the "returning' qualities of 9 as expounded upon in anton lavey's "unknown known' in the satanic rituals. in geometry 5 creates the pentagram, hence the gol

h son, of the seven towers of satan in yezidi legend, of the seventh seal, of the jewel of the seven stars. seven is thus a harbinger of doom to six: a shadowing- forth of the apocalypse to come. geometrically and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by

e priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extension of the enlightened will and initiated psyche throughout all dimensions of space, time, and thought: what in the aeon of set would be uttered as xeper. all material contained herein copyright 1998 temple of set. all rights reservpl1-2 concerning the ceremony of the consecrating the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 concerning the ceremony of consecrating the vault of the adepti by g.h. frater p.c.a. this a most solemn and yet joyous occasion. it acts as a binding link between our order and the divine. the vault of the adepti places itself as a physi

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

occasion. it acts as a binding link between our order and the divine. the vault of the adepti places itself as a physical image of the heart of our order. the vault allows us to maintain an etheric link between each other and with the chief of the second order. we must first be aware that the round circular altar that is usually found over the pastos is outside the vault. note the diagram of the temple layout. c b a f k l 5 c q n w this is a notable point. the reason for this is that the altar must be charged separately. for unless the altar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of th

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ient world, you find that the royal families were supposed to have originated with the sky gods- extraterrestrials. records left by the ancient civilisations of mesopotamia say that their pyramidal towers known as ziggurats were built for intercourse between a priestess and a god from the sky. herodotus described the inside of a ziggurat he saw in babylon "on the topmost tower there is a spacious temple, and inside the temple stands a great bed covered with fine bedclothes with a golden table at its side. there is no statue of any kind set up in this place, nor is the chamber occupied at night by any but a single native woman who, say the chaldean priests, is chosen by the deity out of all the women of the land. the priests also declare, but i for one do not credit it, that the god comes d

d currency; a world army; and a microchipped population connected to a global computer. what is happening today is the culmination of the manipulation which has been unfolding for thousands of years. the idea of passing on the knowledge through a series of secret initiations goes back at least to atlantis, probably much further. a common theme of channelled information is that there was a sort of temple in atlantis, where those considered to be trustworthy would be given knowledge that the bulk of the population did not have. when the civilisations that followed atlantis began to emerge, they, too, continued to have initiations into different levels of the knowledge. among these organisations were the mystery schools of babylon, egypt, and greece, which guarded their knowledge with enormou

negative from the start in its ambitions for humanity, or it was later taken over by that consciousness. i feel the highly influential egyptian brotherhood has been dominated by negative manipulation at least since the end of the reign of the pharaoh akhenaten, who died around 1,362bc. he had moved the egyptian court to a new city in middle egypt called el-amarna, and there he built a brotherhood temple for the esoteric initiations. when he died, his successors moved the royal court back north to thebes, but the brotherhood stayed at el-amarna and broke away from the state. through the centuries, other vehicles for communicating the knowledge emerged. some, like the cathars in the twelfth and thirteenth centuries, were destroyed by the catholic church in the most horrific manner after spre

orth to thebes, but the brotherhood stayed at el-amarna and broke away from the state. through the centuries, other vehicles for communicating the knowledge emerged. some, like the cathars in the twelfth and thirteenth centuries, were destroyed by the catholic church in the most horrific manner after spreading their influence over a wide area from their base in southern france. the knights of the temple (knights templar, who came to prominence about the same time as the cathars, were dealt with equally severely by papal 'justice. but the templars went underground and their influence has continued up to the present day, both in their own right, and within other secret societies which are, after all, part of the same overall organisation. this period of the cathars and the crusades spawned m

rhood branch, the order of the christ. columbus himself was involved with a group which followed the beliefs of the poet dante, who was a member of the cathar church and an initiate of the knights templar. columbus was often seen wearing the garb of what was believed to be the franciscan order. columbus's son said his father had died in such attire. the priests at the ancient egyptian brotherhood temple at el-amarna wore a similar habit, as did a brotherhood group called the fraternites at the time of columbus. these are only some of his brotherhood connections. columbus's father-in-law was a member of the knights of christ, the undercover name for the knights templar. when the templars were purged across europe, they survived in portugal by changing their name to the knights of christ. th

DAVID ICKE CHILDREN OF THE MATRIX

vast majority of freemasons never progress beyond that through either the 33 degrees of the scottish rite or the 10 degrees of the york rite* even at the 33rd degree of freemasonry you still don't know the real secrets unless you are one of the chosen few (bloodline. shaw says he was surprised when a fellow 33rd degree mason said that "they" had told him he was "going higher" and the guy left the temple by a "different door".1 there is, officially, no higher than the 33rd degree. but, of course there is. the top levels of the secret societies are only the top of their pyramid. they are also encompassed by a bigger pyramid, which includes all the secret societies and they feed their chosen bloodline initiates into the unofficial illuminati degrees where the real action and the real secrets

er of the supreme council of the 33rd degree and supreme pontiff of universal freemasonry. in his book, morals and dogma, written for higher degree freemasons, he reveals the way the lower levels are misled* the 33 degrees of the scottish rite and 10 degrees of the york rite, both include the blue degrees, of course. to the prison born 7 "the blue degrees are but the outer court or portico of the temple. part of the symbols are displayed there to the initiate, but he is intentionally mis-led by false interpretations. it is not intended that he shall understand them, but it is intended that he shall imagine that he understands them..their true implication is reserved for adepts, the princes of masonry."2 exactly. jim shaw says that there are two kinds of freemason. one just sits through the

even 468 tons, and they are so perfectly cut and fitted together you could not get a piece of paper between designer history 13 them. there is enough stone in the great pyramid alone to build 30 empire state buildings and enough stone on the giza site to build a wall around the entire border of france some three metres high and one metre thick.2 some of these gigantic stones at giza and numerous temple sites were apparently taken from quarries hundreds of miles away. and we are told that "primitive" people did this? oh do come on. at baalbeck in the lebanon are structures thousands of years old, which include three enormous chunks of stone known as the trilithon, each weighing more than 800 tons. these had to be moved at least a third of a mile and one of them placed 20 feet up in a wall

with these beings to produce light-skinned offspring with "god-like features" became the goal of many atlanteans, samsel writes, and these crossbreeds became the dominant force. they took over the government, economics, education, religion, and communications. sound familiar? samsel says that the kings of the white royal lineage ruled atlantis and what he calls the "sons of belial" controlled the temple of the sun, their religious hierarchy and ritual network. today this atlantean temple of the sun is known as the illuminati. during this period, many atlanteans of the red race migrated west to the americas, which were then geographically different to what we see today. samsel goes on "the age of the atlantic empire would prove to be a free-for-all for the sons of belial and the followers o

of the sun, their religious hierarchy and ritual network. today this atlantean temple of the sun is known as the illuminati. during this period, many atlanteans of the red race migrated west to the americas, which were then geographically different to what we see today. samsel goes on "the age of the atlantic empire would prove to be a free-for-all for the sons of belial and the followers of the temple of the sun. the dominant white tribe came to rule all aspects of atlantean society. they disregarded the law of one, placed their faith in technology and were driven by greed and the lust for power. the arms of the atlantic empire came to stretch nearly worldwide. the americas and africa, the european countries, the middle east, india and tibet came under the control of the empire. the one

DAVID ICKE THE BIGGEST SECRET

umanity from another dimension by possessing humanbodies. i think they are all true.23extraterrestrials?researchers into the reptilianphenomenon conclude that atleast some originate in the dracostar constellation (see figure 4).the draco system includes thestar thurban, once the northstar, by which the egyptianpyramids are orientated.14according to the research ofauthor graham hancock, theancient temple complex atangkor wat in cambodia is areplica of the dracoconstellation as it would havebeen in 10,500 bc.15 this is the time when the earth and its people, human andextraterrestrial, would have been recovering from the cataclysm of 11,000 bc andrebuilding their civilisation. the author and researcher, robert bauval, says that thepyramids at giza align with the stars on the belt of orion as

gyptians gave to their sacred messeh or crocodile was. draco. this also became asymbol of the egyptian therapeutate and their branch in israel called the essenes, andit was represented as a sea serpent or bistea neptunis by the royal merovingians andtheir decendents in france. the same tribe, all of them. if you look in the picture sectionyou will see an ancient egyptian depiction of a god on the temple wall at saqquara- itis a non-human reptilian figure with what appear to be wings.blond-haired, blue-eyed beings with eyes like lasers are still being reported. anamerican friend told me of an experience her father had in the early 1970s. they lived inturkey at the time where he worked at a listening post for american military intelligence.he came home one night in a terrible state. when ask

he racefrom mars. thus we have the scandinavian races, which were installed by thephoenicians and other peoples of the same bloodstock and general location. it is alsothe origin of the aryan master race nonsense which obsessed the nazis and the secretsocieties which created them. the hero of the freemason secret society to this day is themythical hiram abif, the so-called builder of king solomons temple. abif is supposedto have been a phoenician. the grandfather of the famous egyptian pharaoh akhenaten,the father of tutankhamen, was a phoenician high priest. the phoenix, the mythicalbird of egypt, was in fact the sun bird of the phoenicians, the emblem of the sun god,bil or bel, and as it has been later symbolised, a peacock or an eagle.29 evidence hasemerged in recent years about pyramids

ee figure 9. da vinci, as we shall see, was a leading initiate of thesecret society network and this is how he was able to predict the coming of thetelephone, design flying machines and tanks, and design bicycles in the 15th and 16thcenturies which look basically like the modern version today.another constant is the latitude of 19.5 degrees. this is the latitude on which thepyramids, many ancient temple complexes, and other sacred structures were built.it is also where you will find the volcanoes on hawaii, the schild volcanoes onfigure 9: leonardo da vincis depiction of man according to the sacred geometry known as the golden mean. 66v enus, the massive olympus mons volcano on mars, the dark spot on neptune, the redspot on jupiter and the main area of sunspot activity, north and south, on

for and where they came from. theterms hebrew and judaism are another way of saying egyptian. this is one reasonwhy we have the constant use of symbols by todays brotherhood which relate to egypt,85including the pyramid with the capstone missing. this is symbolic of the great pyramidat giza and the egyptian mystery schools, together with much deeper meanings. at theentrance to the mystery school temple in egypt were two massive obelisks. these areoften represented as two pillars by the freemasons and in buildings designed andfunded by initiates. hence the two pillars that samson pushed over. every initiate in themystery schools was given a secret name and this also continues with the brotherhoodtoday. one connection to the hebrews in egypt could be the invasion of the hyksos orshepherd ki

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

tly the direction in which god's throne is situated, and lucifer planned to take it over. north is the place, occultists believe, where governmental authority dwells. now look at the goathead pentagram again. scott circle is precisely located at the middle of the goathead, and 16th street proceeds directly north. as you look directly north on 16th street, you will immediately see the house of the temple, which is the north american headquarters of freemasonry. even the number 16 is significant to the occultist; it is 4x4 (remember that the four upper points of the goathead pentagram represent the four elements of which the earth is constructed. number 16 literally means "felicity, which, according to my webster's dictionary, means blissful happiness or anything which will produce such a st

nd logan circle, which form the top two most important points of the goathead pentagram, are located on "p" street "p" is the 16th letter of the english alphabet. sixteenth street emanates north from scott circle, which is itself the precise middle of the goathead pentagram. this street represents the candle of the photocopy. the illuminating light of the candle is represented by the house of the temple, which begins on "r" street. the architect is literally saying that freemasonry is the spiritual light of this goathead pentagram; of course, this goathead pentagram is rooted at the white house. one quick word on "r" street. the letter "r" is the 18th letter of the english alphabet, and 18 is critically important to the occultist because it is 6+6+6. the house of the temple is also located

sh alphabet, and 18 is critically important to the occultist because it is 6+6+6. the house of the temple is also located 13 city blocks north of the white house. count them yourself, beginning with the first city block north of lafayette square. of course, the number 13 represents rebellion against god's authority, and is generally thought of as satan's number. it is no accident the house of the temple is located 13 blocks north of the white house. the meaning occulticly transmitted is that the control of the white house would be spiritual and would emanate from the house of the temple. certainly, many american presidents have been freemasons. the most famous is george washington, but the most influential was franklin d. roosevelt, who did more to advance the cause of the new world order

initiate takes during the third degree, called the master mason's degree, inside the blue lodge. this oath states "i do promise..that i will obey all..summonses..given..to me from the hand of a brother master mason" presidents who are masons are obligated to take orders from their master masons. but why should we be surprised? this is the meaning of the symbolization contained by the house of the temple being precisely 13 city blocks north of the white house. the pentagon now, let us quickly examine the importance of the square to the occultist. we need to understand this because the eastern point of this goathead pentagram is a square, not a circle. the square is comprised of two (2) vertical lines and two (2) horizontal. according to goodman in his book "magical symbols" the vertical lin

DEITUS

his thesis may, therefore, serve as a commentary on the demonic bible as well as an exposition on deitic philosophy and magic. as stated in the preface to the 2nd edition, the demonic bible is not a work of fiction but is rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but is also heavily influenced by the septenary system of the o.n.a. it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy is therefore necessary for an understanding of many of the concepts presented in the demonic bible. this thesis will address thelemic and setian philosophy as it relates to an understanding of de

of the spheres shows the aeonic sphere as being beyond the heavenly spheres. the aeonic sphere could be described as a circle surrounding all of the spheres since it is closest to the universal subconscious. traditionally, a magician begins as a novice or neophyte and over time becomes an adept. the adept continues to advance in knowledge and eventually becomes a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the performance of rituals or ceremonies intended to signify that the magician has entered a new stage in his career. the magister templi may ultimately cross the abyss, come face to face with his true self or holy guardian angel, and become a magus. the magus speaks a word which creates a

neously during this time. the aeon of set ended in the year 2000. the bright, glorious, and unconquered child had been reborn. it had grown from an infant to a child and then into a teenager. crowley celebrated its birth. lavey sent the child out to play with its friends. aquino called the child in to study for its finals. the years of the church of satan were a carnival, followed by those of the temple of set and its focus on intellectual pursuits. at the end of the 20th century, the child approached manhood. the year 2000, and the declaration of deitus as the word of the aeon of lucifer, marked the beginning of the child s adult years. the focus now is no longer on intellectual development but on personal responsibility and the pursuit of power. a child thinks only of itself and immediat

new limits, the horizon of his understanding changes accordingly. runa remains constant since it is always the unknowable and never the known. the word remanifest, another aeon-enhancing word spoken during the aeon of set, signified the synthesis of all previous knowledge and experience, the final stage of the dialectic method. the expression xeper and remanifest was often used by members of the temple of set. from what i have said previously, this should be clear. at any point, an individual (re)manifests the synthesis of all that he has experienced previously. thus, remanifest is also a constant since it is always the immediate and never what has been or what will be. in the aeon of lucifer i make a brief reference to xem, stating that xem can be any destination but realizing that the u

at has been or what will be. in the aeon of lucifer i make a brief reference to xem, stating that xem can be any destination but realizing that the ultimate goal of man is to become god, xem becomes deitus. for anyone unfamiliar with setian philosophy, this statement requires some explanation. the word xem was spoken during the aeon of set and immediately received great popular support within the temple as a word of the aeon. xem means, essentially, to be. or, in another context, it means i am or i have become. while it was meant to be an aeon-enhancing word, it actually had the potential to end the aeon of set prematurely and even possibly bypass the aeon of lucifer to the next aeon which will follow. there was some dispute within the temple of set as to the validity of the word xem since

DEMONIC BIBLE

psychological impact upon the practitioner. the reader ignores at his own peril the author s warnings that improper use of the rituals can lead to a psychological breakdown with reality. this is not a work of fiction but rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but it is also heavily influenced by the septenary system of the o.n.a. magus tsirk susej says plainly that it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy will certainly aid in understanding some of the concepts presented in this book. since the system of magic presented in the demonic bible is a dynamically e

result of christian oppression (and repression) the cult of satanism and practice of witchcraft and magic developed. those evil masons& brothers of the rosy cross masonic lodges, which began to appear in france and england in the 18th century and spread to other countries, made a number of false claims: a) the origin of masonry can be traced to ancient jerusalem and the construction of solomon s temple, b) freemasonry is linked with the knights templar, and c) the leader of the lodge is in contact with master beings who live in the himalayas the illuminati. the early lodges had no connection to each other but made similar claims of possessing hidden knowledge passed down from ancient times or from a race of secret masters in the east. in reality, these lodges had very few secrets to revea

cal and emotional happiness. compulsions, he said, are never created by indulging but by being unable to indulge. the church of satan entertained a parade of celebrities and journalists. reporters from throughout the world came to write about the black pope and his satanic church. for the first time in history, there was a church dedicated to satan not an underground cult or secret society, not a temple of satanic worship veiled in christian trappings, but an actual church dedicated to the devil. the church of satan took a position of professed atheism. satan, claimed his priests, was not a literal being with tail, horns, and pitchfork, but a metaphoric representation, a jungian archetype, a product of the subconscious mind. like the 18th century hellfire club of sir francis dashwood, the

satan who says, i would rather rule in hell than serve in heaven. this combined with the philosophy of nietzche, who says plainly, god is dead, made the philosophy of the church of satan attractive to the rebel and the outcast. the second beast in 1975, michael aquino, a magister templi in the church of satan, along with several other members, resigned from the church of satan and established the temple of set. one of the key issues in the schism was the alleged sale of titles within the church of satan. members of the church of satan who felt they had earned recognition for their knowledge of the black arts and their commitment to the organization were greatly distressed to see titles being awarded to people who did nothing more than give funds to the church. the argument for the awarding

hich means to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to st. john the apostle and the spiritual son of aleister crowley described in the book of the law. in contrast to the church of satan s professed atheism, the temple of set embraced the literal existence of set, not as a christian devil, but as an ancient egyptian god associated with the night sky and with the expanding of consciousness. according to aquino, horus and set were the gods of ancient egypt prior to the syrian invasion. later, set was personified as evil, the enemy of osiris. one of set s titles, set-hen was adopted by the jews and became sa

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

level of existence which is the basis for the physical plane, and the place where many non-physical entities exist. astral light: 1) a term used by dion fortune (q.v) as a synonym for the term astral plane (q.v. 2) the "substance" or "material" of the astral plane itself. astral projection: the practice of and ability to separate your astral body and consciousness from your physical body. astral temple: the place of ritual working that is created in the astral realm or astral plane (q.v, or within the imagination, by repeated intense acts of visualization (q.v) and meditation (q.v. the true temple of which the material temple is only a reflection. astral whiplash: the result of your astral body and consciousness being suddenly drawn back into the physical body by either a disturbance near

een men and the gods. daemons such as the one that guided socrates act as counselors and guardians to human beings. dadouchos: from the greek meaning "a torch bearer" originally, a hereditary officer at the mysteries of the eleusian demeter, whose torch symbolized her search for her daughter persephone, the spirit of youth and spring. in the order of the astral star, a junior officer of a stellar temple [s.t. a member of clergy (deacon/ deaconess (q.v) of a working lodge of the order who serves as the warden of the south. dagger: a cross hilted, double edged, short blade used as the magickal tool and weapon of elemental air. attributed to the direction of the east. deacon/ deaconess: from the late latin, from the greek "diakonos" meaning "servant. in the christian church, a lesser member o

o has authority over others, and "one who shows the way "a person who does something first "a commander "to train "to educate" and "to weigh in the balance. more generally, an assistant of the mysteries who reconciles opposing forces during initiation, and assists the hierophant (q.v) and the hiereus (q.v) in initiating the same. in the order of the astral star (q.v) a senior officer of a stellar temple [s.t. the associate adept and a member of clergy (chief deacon/ deaconess) of a working lodge of the society whose station is at the white pillar in regular working, or at the middle of the hall during initiations to symbolize a balance and reconciliation of forces. heh-cha-loht: hebrew for "accent" see merkabah. heptagram: a star of seven (7) points drawn with a straight, single, unbroken

s used by members of the order of the astral star when a figure involving planetary operations requiring the applications of elemental (q.v) air (q.v) is needed. hiereus/ hiereia: from the greek meaning "priest or priestess" more generally, any priest (priestess) of the mysteries who assists the hierophant (q.v) in initiating members. in the order of the astral star, a senior officer of a stellar temple [s.t. the assisting adept and a primary member of clergy (priest/ priestess) of a working lodge of the society whose station is at the black pillar in regular working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: ori

rrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the astral star, the chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the east- the direction of light in regular working and initiations. in regular workings, it is customary for a past hierophant to stand as the warden of the east, so that the hierophant may direct the workings from the center of the circle. high magick: ritual or

DION FORTUNE CEREMONIAL MAGIC UNVEILED

tury by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present moment. there are phases in the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in which the genui

nes, and representing that which was experienced subjectively as having actually happened in the world of matter. i have given my life to occultism since i was a young girl, and everything i have seen and experienced, on both the inner and the outer planes, points away from any centralised human organisation. i have seen the most extravagant claims made on behalf of some such great white lodge or temple of the illuminati, especially by certain american enterprises, for i refuse to call them occult orders; but i have never seen them substantiated. in fact, those who are loudest in their claims give out teaching which would disgrace a patent medicine circular. by their fruits ye shall know them and the fruits of these self styled adepti are bilious concoctions. the eternal temple in the heav

ine circular. by their fruits ye shall know them and the fruits of these self styled adepti are bilious concoctions. the eternal temple in the heavens, however, is another matter and innumerable witnesses, of every age and faith, have borne witness to its existence; but they all declare that it is reached in vision, and not by any journey into the wilderness, however remote. it is to this eternal temple, and the masters who rule therein, that i personally look for my inspiration and my authority to initiate. whatever system i use is a means to an end and nothing more. i value tradition, however, because i find it to possess a psychic efficacy which is lacking in original systems, however theoretically correct or aesthetically beautiful they may be. it is my belief that mathers got the keys

DION FORTUNE MYSTICAL QABALA

g in israel, whose kingdoms are unbalanced force" 10. generation by generation we trace the intercourse of the princes of israel with the priest-kings of egypt. abraham and jacob went thither; joseph and moses were mystical qabala page 6 intimately associated with the court of the royal adepts. when we read of solomon sending to hiram, king of tyre, for men materials to aid in the building of the temple we know that the famous tyrian mysteries must have profoundly influenced the hebrew esotericism. when we read of daniel being educated in the palaces of babylon we know that the wisdom of the magi must have been accessible to hebrew illuminati. 11. this ancient mystical tradition of the hebrews possessed three literatures: the books of the law and the prophets, which are known to us as the

the keys to the old testament in the qabalah. 12. in our lord's day there were three schools of religious thought in palestine: the pharisees and the sadducees, of whom we read so frequently in the gospels; and the essenes, who are never referred to. esoteric tradition avers that the boy jesus ben joseph, when his calibre was recognised by the learned doctors of the law who heard him speak in the temple at the age of twelve, was sent by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, the g

lumns formed by the vertical alignment of the sephiroth in their spacing on the tree of life. of these two columns, the left-hand one under binah is called severity; the right-hand one under chokmah is called mercy; the middle one under kether is called mildness, and it is said to be the column of equilibrium. these two side columns are the two pillars that stand at the entrance to king solomon's temple and are represented in all lodges of the mysteries, the candidate himself, when he stands between them, is the middle pillar of equilibrium. 11. here we meet with the idea put forth by mme blavatsky, that there can be no manifestation without differentiation into the pairs of opposites. kether differentiates its two aspects as chokmah and binab, and manifestation is in being. now in this su

he saviour, sacrificed upon the cross for the salvation of his people, and thereby bringing geburah into equilibrium with gedulah, or chesed. here we find the sphere of all the beneficent sun-gods and healing gods. tnus we see that the mercies of gedulah and the seventies of geburah unite for the healing of the nations. 24. behind tiphareth, traversing the tree, is drawn paroketh, the veil of the temple, the analogue, on a lower plane, of the abyss which separates the three supernals from the rest of the tree. like the abyss, the veil marks a chasm in consciousness. the mode of mentation on one side of the chasm differs in kind from the mode of mentation prevailing upon the other. tiphareth is the highest sphere to which normal human consciousness can rise when philip said to our lord "sho

hasm differs in kind from the mode of mentation prevailing upon the other. tiphareth is the highest sphere to which normal human consciousness can rise when philip said to our lord "show us the father" jesus replied "he that bath seen me hath seen the father" all the human mind can know of kether is its reflection in tiphareth, the christ-centre, the sphere of the son. paroketh is the veil of the temple which was rent asunder at the crucifixion. 25. we now come in our brief preliminary survey to the third triangle composed of the sephiroth netzach, hod, and yesod. netzach is the basal sephirah of the pillar of mercy, hod is the basal sephirah of the pillar of severity, and yesod is upon the middle pillar of mildness or equilibrium, in direct alignment with kether and tiphareth. thus the th

DION FORTUNE PSYCHIC SELF DEFENSE

s can be manipulated from a distance. a final example, taken from the confessions of aleister crowley, will serve to show the nature of a haunting produced by ceremonial magic in which the forces invoked are not adequately dispersed "the demons connected with abramelin do not wait to be invoked, they come unsought. one night jones and i went 32 of 103 out to dinner. i noticed on leaving the white temple that the latch of its yale lock had not caught. accordingly i pulled the door to, and tested it. as we went out, we noticed semi-solid shadows on the stairs; the whole atmosphere was vibrating with the forces we had been using (we were trying to condense them into sensible images) when we came back, nothing had been disturbed in the flat; but the temple door was wide open, the furniture dis

had been disturbed in the flat; but the temple door was wide open, the furniture disarranged, and some of the symbols flung about the room. we restored order, and then observed that semi-materialised beings were marching round the main room in almost unending procession "when i finally left the flat for scotland, it was found that the mirrors were too big to take out save by the way of the black temple. this had, of course, been completely dismantled before the workmen arrived. but the atmosphere remained, and two of them were put out of action for several hours. it was almost a weekly experience, by the way, to hear of casual callers fainting, or being seized with dizziness, cramp or apoplexy on the staircase. it was a long time before these rooms were re-let. people felt instinctively t

he hands of dugpas and similar sects. in the dense and materialistic atmosphere of the west it is exceedingly difficult to get any results worth mentioning without the use of some form of ceremonial. even the theosophical society, of which she was the foundress, has unconsciously drifted into western methods, adopting the catholic ceremonial and the masonic initiations as side chapels to its main temple, and the mixture is giving trouble. the "back to blavatsky" movement within its ranks may be able to produce a much purer ethical and metaphysical teaching, but i think we may safely prophesy it will produce no practical results, in europe at any rate. ought we to eschew ceremonial methods because occasionally, in inexpert hands or under unsuitable conditions, they lead to disastrous result

to drift on to the left-hand path. perfectly innocent people enter it when it is in process of drifting but not yet avowedly black, and may find themselves in waters that are unpleasantly dirty, even if not actually dangerous. the esoteric dangers will be studied in detail in the next chapter, but we may very well consider in this place the exoteric dangers which may occur behind the veil of the temple, for human nature is much the same wherever we meet it, and shows little originality in choosing its road to the pit. it might be thought that in such a book as this there were no need to touch upon these matters, but if this book is to serve the purpose for which it is intended, it is necessary to do so for three reasons; firstly, because the greater proportion of the students of esoterici

the reluctant levers of the great machine, then the vapour fires and the engine takes up its work. after that it is only a matter of engaging the gears and driving- if you can! so it is with ceremonial magic. let us consider a concrete case of someone who wants to avail himself of a fighting force. he would have recourse to a ceremony of the planet mars. he would therefore gather together in his temple all that was appropriate to mars. he would drape his altar with a scarlet cloth; he would himself wear a scarlet robe. all his magical implements would be 61 of 103 of iron and his rod of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ru

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the stele of apa (see ledrain, monuments gyptiens de la bibl. nationale, paris, 1879, foll. 14, 15; lines 166 ff. are found on the stele of nehi (see mariette, notice des mon. boulaq, p. 190; maspero, recueil, t. iii, p. 195; and lines 576-83 on the coffin of sebek-aa (see lepsius, aelteste texte, bl. 37; maspero, recueil, t. iv, p. 68. in the xviiith dynasty line 169 was copied on a wall in the temple of hatshepset at d r el-bahar (see d michen, hist. inschriften, bll. 25-37; maspero, recueil, t. i, p. 195 ff; and copies of lines 379-99 occur in the papyri of mut-hetep (british museum, no. 10,010) and nefer-uten-f (paris, no. 3092, see naville, todtenbuch, bd. i, bl. 197; aeg. zeitschrift, bd. xxxii, p. 3; and naville, einleitung, pp. 39, 97. in the xxvith dynasty we find texts of the vt

ntly paraphrased it for the ritual of turin" bunsen, egypt's place in universal history, london, 1867, p. 1142. the block of stone to which dr. birch refers is described by gol nischeff, inventaire de la ermitage imp rial, collection gyptienne, no. 1101, pp. 169, 170. m. maspero thinks it was meant to be a "pr tendu fac-simil" of the original slab, which, according to the rubric, was found in the temple of thoth, revue de l'histoire des religions, t. xv, p. 299, and tudes de mythologie, t i, p. 368. 6 todtenbuch (einleitung, p. 139. mr. renouf also holds this opinion, trans. see. bibl. arch, 1803, p. 6* i.e, the "chief reader" many of the inscriptions on whose tomb have been published by d michen, der grabpalast des patuamenap; leipzig, 1884, 1885+ i.e, asas f el-bahr yeh, or asasif of the

all flourish, and this his work shall endure to all eternity. if the name of tefnut, the lady of the terrestrial shrine in annu endureth, the name of pepi shall endure, and this pyramid shall endure to all eternity. if the name of seb. flourisheth the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of nut flourisheth in the temple of shenth in annu, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of osiris flourisheth in this, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of osiris khent-amenta flourisheth, the name of pepi shall flourish, and this pyramid shall

sign of mourning, see w. robertson smith, the religion of the semites, p. 395; and for other beliefs about the hair see tylor, primitive culture, vo1. ii, p. 364, and fraser, golden bough, pp. 193-208. 3 the story continues that isis then wrapped the pillar in fine linen and anointed it with oil, and restored it to the queen. plutarch adds that the piece of wood is, to this day, preserved in the temple of isis, and worshipped by the people of byblos. prof. robertson smith suggests (religion of the semites, p. 175) that the rite of draping and anointing a sacred stump supplies the answer to the unsolved question of the nature of the ritual practices connected with the ashera. that some sort of drapery belonged to the ashera is clear from 2 kings xxiii, 7. see also tylor, primitive culture

ead of a cat.[2] ptah was associated with the god khnemu in carrying out at the creation the mandates of thoth the divine intelligence; his name means the "opener" and he was identified by the greeks with greek h!'faistos, and by the latins with vulcan. he was worshipped at a very early date in memphis, which is called in egyptian texts "the house of the ka of ptah, and according to herodotus his temple there was founded by mena or menes.[3] he is called the "exceedingly great god, the beginning of being "the father of fathers and power of powers" and "he created his form [1. lanzone, dizionario, tav. 166, no. 2. for fuller descriptions of the gods and their titles and attributes see brugsch, religion und mythologie, leipzig, 1884-88; pierret, le panth on gyptien, paris, 1881; wiedemann, d

ELLIS LOW TWELVE 1907

cardinal of winchester, instigated the passage of an act, during the minority of henry vi, which forbade the masons to hold their accustomed chapters and assemblies. but the act was never enforced, and when henry vi. became of age he joined the order, while henry vii. was the grand master in england. the origin of operative masonry is traced back by many to the old roman empire, the pharaohs, the temple of solomon, even to the tower of babel and to the ark of noah. speculative free masonry originated in england and dates from the seventeenth century. its foundation lies in the "practice of moral and social virtue" its characteristic feature being charity in the broadest sense, brotherly love, relief and truth. it is because of this foundation, so closely approaching that which is divine, t

EMPERORS NEW RELIGION CHURCH OF SATAN

company with names such as eliphas l vi, abb boullard, and aleister crowley, all of whom are considered leading figures in so-called traditional (or religious, or mythical) and modern satanism. hagiographies such as the secret life of a satanist [3] and the church of satan [4, both by the church of satan s former high priestess and anton lavey s third wife, blanche barton (grand priestess of the temple, provide a col- 1966 coincided with year one declared in ira levin s rosemary s baby. anton lavey claimed to have been involved in the 1968 movie production as both a technical advisor and as an actor. neither claim is supported neither the detailed biography of the movie nor the size of the costume for lavey s purported role lend credibility to the claim. some critics have suggested that b

on it that s what it is all about [10, p. 234] the church of satan generally uses satan as a symbol of man s nature as that of any other animal, and rejects the belief in satan as an anthropomorphic being. some of anton lavey s closer associates, however, seem to have been told a different story. for example, michael aquino, who resigned from the church of satan and formed a new organization, the temple of set in 1975, explains that the belief in a literal devil: was axiomatic to all of our [aquino s and lavey s] conversations and collaborations [11] and blanche barton explained to the san francisco chronicle at a press conference following anton lavey s death in 1997 that anton lavey had believed in the devil [12. in an article in the occult explosion anton lavey had acknowledged that: ma

nt to the church of satan, which now does its best to downtone their influence: diane hegarty is never mentioned; karla lavey was suddenly never really important to the church of satan once she distanced herself from the organization to start the first satanic church; and zeena lavey was soon considered a dumb blonde when she parted with the church of satan, denounced her unfather, and joined the temple of set. figure 3. only the church of satan s core group can provide a true interpretation of anton lavey s ambiguous writing. anyone else making doctrinaire statements on the meaning of his texts is branded a heretic who falsifies satanism and misleads people. the emperor s new religion copyright 2002 ole wolf page 10 of 30 it is common to find remarkably strong hostility against the new or

scheme. by offering a honorary title to a successful person the church of satan acquires a marketing agent whose success becomes linked with satan and the church of satan via the title in the organization. in 1975 anton lavey decided to sell titles for a fee, a decision that led michael aquino to conclude that the church of satan had deviated from its path. michael aquino subsequently formed the temple of set to continue what he believed was the original intent of the church of satan [2, pp. 407 412. the reasoning behind the selling of titles may have been that the ability to afford money on mostly useless titles was an indication of success in the real world, reflecting the church of satan s current stance on accomplishments as a metric of titular awards. diane hegarty s letter to michae

ed for dubious reasons of sudden disagreement with the church of satan or its founder. 8. the 1975 turning point it is possible that the church of satan started as a genuine organization dedicated to the prince of darkness, but then deviated from its course and focused on perpetuating its professed alliance with the devil only as a conduit for fraud. this is the view held by michael aquino of the temple of set. the fact that the church of satan was originally a home study group indicates that at the very least it was originally an ideological movement. michael aquino describes how the church of satan ostensibly later turned its back on satan, 1975 being the year where the church of satan decided to sell priesthood titles at a fee followed by increasing charges for services and baphomet med

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

am, when he died. from this planting arose the burning bush, out of which god communicated to moses his holy name, and from a part of which moses made his magic wand. this was placed in the ark of the covenant and was planted by king david on mount zion, where it grew into a triple tree and was later cut down by solomon to form the pillars jachin and boaz, which were placed at the entrance to the temple. a third portion was inserted in the threshold of the great gate and acted as a talisman, permitting no unclean thing to enter the sanctuary. however, certain wicked priests removed it, weighted it with stones, and cast it into the temple reservoir, where it was guarded by an angel, who kept it from the sight of men. during the time of christ the reservoir was drained and the beam of wood d

ards who fly before superior numbers. he distributes place and power, titles and prelacies, teaches all languages, and has other equally remarkable powers. thirty-one legions are under his command. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. agasha temple of wisdom, inc. the agasha temple of wisdom is a spiritualist church that, during its first generation, was built around the mediumship of rev. richard zenor (1911.1978, a channel for the master teacher agasha. the temple was founded in 1943 and attained some degree of fame after reporter james crenshaw wrote sympathetically about it in his book telephone between two worlds. toward the end

tobabu. both agasha and ayuibbi tobabu have articulated what they consider a universal philosophy based on the acceptance of individual responsibility and a spiritual democracy within the larger context of universal laws. basic laws include the golden rule (do unto others as you would have them do unto you) and the law of compensation (for every action there is an equal and opposite reaction. the temple is headquartered at 7525 fallbrook ave, west hills, ca 91307. it has several centers in the united states and one in japan. sources: crenshaw, james. telephone between two worlds. los angeles: devorss, 1950. eisen, william. agasha, master of wisdom. marina del rey, calif: devorss, 1977. the english cabala. 2 vols. marina del rey, calif: devorss, 1980.82. eisen, william, ed. the agashan disc

munity and has written a number of books that embody his vision of the world which has grown from gnostic theosophical roots. he also led in the creation of the new science of selfica, the technology of accumulating and utilizing subtle energies, such as prana. in 1992, it was revealed that soon after acquiring the land for damanhur, airaudi had begun directing the building of a large underground temple complex that the residents carved out of the hard mountain rock. not only were large rooms carved inside the mountain, but each was beautifully decorated in a manner following themes that embodied the group s beliefs. the existence of the temple work had remained a secret in spite of visits by numerous outsiders and the defection of members who were aware of what was occurring. in the wake

carved out of the hard mountain rock. not only were large rooms carved inside the mountain, but each was beautifully decorated in a manner following themes that embodied the group s beliefs. the existence of the temple work had remained a secret in spite of visits by numerous outsiders and the defection of members who were aware of what was occurring. in the wake of the revelation concerning the temple, airaudi was threatened with his violation of a variety of zoning, building, and tax laws, but as in the past, he was able to work through the issues with the authorities. as the twentieth century comes to an end, airaudi continues to lead the community, which has entered a new period of prosperity. work on the already impressive temple continues. airaudi has noted that the work is far from

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ancient persian priesthood. it is noted in the christian new testament that three magi brought gifts to the infant jesus. in the later tradition they were given names.kaspar, melchior, and balthasar. and their bones are said to rest in cologne cathedral, germany. the term magus is also used in magical societies like the golden dawn to indicate one of its highest grades, between the master of the temple and the ipsissimus. sources: king, francis. the rites of modern occult magic. new york: macmillan, 1970. magus a spirit control of william stainton moses, supposed to be a member of the mystic band that delivered occult teaching in moses s scripts. magus did not disclose his name on earth, but he said that he lived 4,000 years ago and belonged to an ancient african wonder-working brotherhoo

ntermediary of some unknown force. sources: martel, roy. the mysterious power of linda martel. guernsey, channel islands: toucan press, 1973. martello, leo louis (1931.2000) contemporary wiccan priest. martello was born on september 26, 1931, in dudley, massachusetts. he attended assumption college and hunter college and went on to become a spiritualist minister. in the early 1960s he founded the temple of spiritual guidance and the spiritual independents movement. through the 1960s he concentrated on his skills as a psychic reader and wrote a series of short booklets: your pen personality (1961, its in the cards (1964, and how to prevent psychic blackmail (1966. by the end of the 1960s, however, he had begun to identify with the slowly emerging neopagan witchcraft movement. in 1970 he fou

art, an affiliated school of the university of london. she had a stellar career and was awarded several certificates of merit. upon receiving a certificate of completion in 1886 she opened a studio in london. the following year, at the british museum, she met samuel l. mac- gregor mathers. he was, at the time, doing the initial research that would lead to the founding of the hogd. the isis-urania temple, the first center of the hogd, was opened in 1888 and mina became the first initiate, taking the magical name vestigia nulla retrorsum. the couple was married in 1890, at which time mina changed her name to moina. shortly after their marriage, at a gathering of people interested in psychic matters, moina s ability as a clairvoyant was discovered. she subsequently played a key role in the de

ndence of scotland from england. she remained loyal to him through the organizational disruptions that plagued the order in the late 1890s, and was rewarded by losing some of her closest friends who broke with mathers. both were expelled from the hogd when the largely british membership rebelled in 1900. those members loyal to mathers reorganized. meanwhile in paris, the matherses formed the isis temple. at the time of revolt of the british members, mathers had selected a youthful aleister crowley as his agent. this alliance proved short-lived as crowley broke with the matherses in 1904. he would later publish hogd material in his magazine, equinox, leading mathers to sue him. following mathers death in 1918, moina moved back to london where she founded and led the alpha et omega lodge, th

yogashakti mission, 1991. invisible psychic lotuses. bombay: yogashakti mission, n.d. shri satya narayan katha. melbourne, fla: yogashakti mission, 1979. techniques of meditation. new york: ma yoga shakti mission, 1994. yoga para la salud fisica mental. new york: yogashakti publications, 1997. yoga syzygy. gherand samhita hatha yoga, new york: ma yoga shakti international mission, 1984. mazdaznan temple association a zoroastrian group founded in 1890 by ottoman zar- adhusht hanish (1854.1936. the name mazdaznan is derived from the persian mazda and znan which hanish translated as master thought, although this interpretation might be questioned by persian scholars. as a zoroastrian group, members affirm the monotheistic faith in the lord god mazda, the creator of humanity. god finds express

EVERBURNING LAMPS

er as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earthbound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life. the ancient egyptian priests pictured life as a flame. the great master of the temple of this world being omnipotent, and able to do all things, does not usually proceed by miracles, or they will not be prized as such; an essence of miracle is rarity, a miracle imitated is not a second miracle. ordinary events, then, being the extreme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but whic

of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but which are yet the product of a special gift to certain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this, as a canopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patent submission to deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do "not as other men do" th

t temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator, and korndorf, about the year 1500, each composed a material, by chemical processes, which they professed would burn for ever. mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at trevandrum, kingdom of travancore, which he had the best authority for believing had burned continuously for 120 years. the abbe huc, a great traveller, states that he has seen and examined an everburning lamp. by the levitical law-lev. vi, v. 13-the fire on the altar of jehovah was neve r to be allowed to go out; but we are not told that it was ever burning without supply. it has been s

ed, these names are intimately related, the ancient name of egypt being chm or land of ham, from which the title chymia, in greek chemi and ges cham is derived. the learned kircher writes in a.d. 1650 that several travellers in egypt found in his time burning lamps in the tombs at memphis. numa pompilius, king of rome, who certainly experimented with the natural electricity of the clouds, built a temple to the nymph egeria, and made in it a spherical dome, in which he caused to burn a perpetual flame of fire in her honour; but in what manner this flame was produced we have no knowledge. nathan bailey, in his "brittanic dictionary" 1736, remarks that in the museum of rarities at leyden, in holland, there were two of these lamps, only partially destroyed. a lamp still burning was found durin

inundation broke down a wall, and disclosed an ancient tomb; on the cover stone were the letters "p.m. r.c. cum uxore" in it an earthen urn was found; when fractured, a bituminous smoke issued; in the bottom was a lamp, which went out; the fragments were still oily; this became dry after exposure.-see "lowthorp, abridgment of philos. trans" vol. iii, sec. xxxv, also no. 185, p. 227. in a certain temple of venus in egypt there hanged a lamp which neither rain nor wind could put out, says, st. augustine, in his work "de civitate dei" lib. xxi, cap. 6, and he associates its make with magic, and the devil, as indeed do all roman catholic authorities whenever they mention any of these lamps. fortunius licetus describes this lamp in his work "de reconditis lucernis antiquorum" cap. vi, and see`

EVIL AND UNCLEAN SPIRITS

nd numberless orders. behemoth and leviathan are two evil forms of which the first is the synthesis of the twpylq already described under the head of behemiron in the twpylq of the months of the year. the leviathan are, as it were, numberless dragon forms united together. so that each of his scales is like a separate evil serpent (an instructional paper for students of the golden dawn isis-urania temple. transcribed by w.e.h. humphreys, july 2,190n extraordinary encounters have been reported for as long as human beings have been around, and they are richly documented in the world s folklore and mythology. a full accounting of traditions of otherworldly belief would easily fill many fat volumes. this book, however, is not about traditions but about experiences, or perceived experiences, of

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

see a smiling spaceman standing not far away. then a spaceship flew tow a rd her and landed, and she and a stepped into it. with a and another spaceman, b, grevler flew into space. they appro a c h e d what grevler describes as a positively huge mother sh i p, which tinier ships, similar to the one they we re aboard, we re entering. once inside the mother ship, grevler and her friends went to the temple, visited by returning crews to thank the creator for a safe voyage. subsequently, either in the mother ship or in the smaller scout craft (her account is vague on this detail, she visited venus and saw beautiful buildings and a kind of university. at the latter, students were taught universal knowledge and trained in extrasensory perception. they also learned cosmic language which is expres

of us who live in the industrial west to embrace other realities and to take better care of each other and the world we live in. mack wedded the contactee message to the abduction experience, to the consternation of hopkins, jacobs, and others who refused to draw larger metaphysical inferences from the abduction experience. jacobs, if anything, went to the opposite extreme. a history professor at temple university, jacobs worked with abductees whose testimony, usually under hypnosis, led him to the radical hypothesis that the abducting extraterrestrials are creating a population of hybrids to replace the human race at some point in the not-distant future. from their interactions with their re a d e r s and other members of the public, hopkins and jacobs came to suspect that the abduction e

volution. an anti-communist, ossendowski participated in the white russian government, that nation s short-lived experiment in democracy between the overthrow of the tsar and the triumph of the communists. he wandered through mongolia, itself torn by political unrest and bloody conflict. there he learned, he said, of a mysterious king of the world. a lama in the town of narabanchi took him into a temple in which there was a throne. ossendowski was told that in 1890 horsemen had ridden into town and instructed all the local lamas to come to the temple. one of the horsemen sat on the throne, at which point all present fell to their knees as they recognized the man who agharti 13 had been long ago described in the sacred bulls of the dalai lama, tashi lama, and bodgo khan. he was the man to w

nown for radical, neodemonological interpretations of ufo, anomalous and paranormal phenomena. keel would speculate that a wide range of otherworldly entities, none of which regard the human race with favor( ultraterrestrials, to use his term, emerge from an alternative reality he calls the superspectrum. keel claims to have attended the first flying- saucer convention ever held, in the old labor temple on new yo rk s 14th st re e t( keel, 1991. after a tour of duty in the mil- 142 keel, john alva john alva keel (august c. roberts/fortean picture library) i t a ry in the early 1950s, he wandered the east and wrote his first book, ja d o o( 1 9 5 7, on his adve n t u res and observations. he w rote that while in the himalayas, he saw the yeti( abominable snow m a n, a beast he would come to

. pe t e r s sq u a re a n i n t e r p retation disputed by others. the first new world appearance of the bvm is said to have taken place five miles north of mexico city just after dawn on december 9, 1531. a fifty-seven-year-old aztec indian, juan diego, was racing along a hillside to get to mass in a nearby village. passing a site at the foot of a hill called tepeyac, which earlier had housed a temple to the aztec mother goddess, he heard a feminine voice calling his name. he saw a young woman, looking about fourteen years old and having mexican features, who asked that a chapel be built at the site. she also told him that he should alert the bishop in mexico city immediately. with some difficulty, he got an audience with the bishop, who was skeptical. diego returned to report his failur

FAUST

be appearing, a light mysterious to be nearing, and i ascend to the proscenium. mephistopheles [rising to view in the prompter s box. i hope for favour here from all and each, for promptings are the devil s art of speech. to the astrologer. you know the tempo of the stars on high; you ll understand my whispering masterly. astrologer by magic might before us doth appear, massive enough, an ancient temple here. like atlas who upheld the sky of old, columns enough, in rows, you can behold. well for the weight of stone may they suffice, since two could bear a mighty edifice. architect so that s antique! i can t say i would praise it; top-heavy, clumsy, is the way to phrase it. rude is called noble, awkward great; far more i love slim shafts that boundless soar. high pointed arches lift the sou

cely touch the bowl, over the prospect misty vapours roll; they creep along, then cloud-like on they fare, spread out, round off, entwine, they part, they pair. now note a mystic masterpiece! for lo! the vaporous clouds make music as they go. aerial tones bring forth- what can it be? while they proceed, all turns to melody. the columned shaft, the very triglyph, rings; yea, i believe that all the temple sings. the mist is sinking; from the filmy haze a handsome youth steps forth with measured pace. here ends my task, i do not need to name him; as gentle paris who would not proclaim him? paris steps forth. a lady what glorious, blooming youth and strength i see! a second lady fresh as a peach, as full of juice, is he! a third lady the finely chiselled, sweetly swelling lip! a fourth lady fr

t it not! be quick, dismount! we ve reached the spot. faust say, whither have you in this gruesome night borne me through pebbly waters in our flight? chiron here rome and greece each bearded each in fight, olympus on the left, peneus on the right. the greatest realm that ever was lost in sand; the monarch flees, the conquering burghers stand. look up! here stands, significantly near, the eternal temple in the moonlight clear. manto [dreaming within. from horse-hoofs bounding the sacred stairs are resounding; demigods are drawing near. chiron. quite right! raise your eyes; behold who s here! manto [awakening] welcome! i see you do not fail to come. chiron likewise for you still stands your temple-home. manto are you still roaming, never weary? chiron well, you abide in stillness eerie, the

e deadly sins then ever be considered ugly in the least degree if one has seen this monstrous trinity? we would not suffer it to dwell upon the threshold of our grimmest hell. here in the land of beauty it is rooted, the classic, antique land reputed. they seem to scent me now and stir and chitter; like vampire bats they peep and twitter. a phorkyad give me the eye, my sisters, to espy who to our temple dares to come so nigh. mephistopheles most honoured! i approach you, with your leave, that i your threefold blessing may receive. i come, though as a stranger, be it stated, yet, if i err not, distantly related. gods ancient and revered i ve seen ere now, to ops and rhea made my deepest bow. the fates, your sisters too, whom chaos bore, i saw them yesterday- or else the day before. but othe

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ent them east to the east country? or, is it possible that they went much further east across long traveled sea or land trades routes from the sinai peninsula to the indus valley? what was the original religion of the desert hebrews like in practice? how did their religious practices change during centuries of egyptian enslavement? what was the ultimate impact of the construction of a centralized temple to house the ark of the covenant, with its attendant class of hereditary priests bound to a strict code of levitical purity? furthermore, the word rabbi does not appear anywhere in the torah, and was not an official title or position until after rabbinical academies were established in the fifth century bce. how did the pharisaic rabbinical sect secure its position of dominance and orthodox

ide of this elite community of pharisees. the intense and complicated levitical focus of the rabbinical sect developed from the codes of behavior and traditions institutionalized by the priesthood (kohanim) of the centralized temples in jerusalem. the strict codes reflected the extraordinary level of levitical purity that had to be maintained to enact the high level rituals performed in the first temple, which housed the ark of the covenant. within that context, the priests needed to be like angels who attend the throne of the lord hvhy. the kohanic codes had a significant impact on the development of the pharisaic rabbinate centuries later. they were redacted much later in the talmud yerushalmi and talmud babli, which contain voluminous commentary garnered from over four centuries of rabb

ra of babylon circa 530 ce. the talmud yerushalmi is composed of three volumes and the talmud babli has sixtyfour volumes, reflecting the relative complexity of the environments and cultural milieus in which they developed. the pharisaic rabbinate emerged as the dominant sect in judaism, occupying the seat of its orthodox authority. it peaked with the virtual political and economic control of the temple of jerusalem by the sadducees and pharisees in the hasmonean period, after the liberation of jerusalem by the maccabees. the many warnings and stern admonitions pronounced by a succession of hebrew prophets went unheeded. when master yeshuvah came, he berated the widespread corruption and abuse of power among the sadducees and pharisees, and struck out against the moneychangers within the t

succession of hebrew prophets went unheeded. when master yeshuvah came, he berated the widespread corruption and abuse of power among the sadducees and pharisees, and struck out against the moneychangers within the temple (which had become the biggest bank in the middle east. the dominance of the pharisaic rabbinical sect solidified even further in the diaspora after the destruction of the second temple in 70 ce. except for the karaite and sabbataian movements, this dominance has remained largely unchallenged to this day, though cracks in the wall are starting to appear. few jews give much thought to the idea that the religion of their desert hebrew forebears might have been radically different in practice than rabbinical judaism. the word rabbi is not to be found in the hebrew torah and o

and it was then passed down the generational line to enoch son of yared. when enoch ascended and walked with elohim, he took the book with him. the sefer hashmoth came back into the world again with the covenant of abraham.11 abraham gave the book to ishmael, isaac, and his offspring by his concubines.12 isaac s copy was handed down to master mosheh and was later sealed in the vault of the first temple of jerusalem. buried in the temple vault, access to the book was limited to those who had the psychic skill to see/read it in yetzirah (astral world of formation, and the strength to survive the impact of its power without shattering their shells.13 the powerful sefer hashmoth resurfaced in the early 1970 s, when it was transmitted through the gentleman responsible for the creation of the w

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

e greeks.2 in the melting-pot of the empire, in which all religions were tolerated, there was ample opportunity for making acquaintance with oriental cults. above all, it was the egyptians who were revered in this age. egyptian temples were still functioning, and devout seekers after religious truth and revelation in the graeco-roman world would make pilgrimages to some remotely situated egyptian temple and pass the night in its vicinity in the hope of receiving some vision of divine mysteries in dreams.3 the belief that egypt was the original home of all knowledge, that the great greek philosophers had visited it and conversed with egyptian priests, had long been current, and, in the mood of the second century, the ancient and mysterious religion of egypt, the supposed profound knowledge

shore whither he has wandered in 1 lactantius, div. inst, ii, xv. 2 augustine, de civ. dei, viii, xxiii-xxvi. he is quoting from asclepius, 23, 24, 37; sec c.h, ii, pp. 325 ff. 3 c.h, ii, p. 259. 4 de civ. dei, viii, xiii-xxii. 5 this is the title of the sixteenth-century english translation by william adlington. 9 hermes trismegistus despair. eventually he becomes a priest of isis in an egyptian temple. the whole mood of this novel, with its ethical theme (for the animal form is a punishment for transgression, its ecstatic initiation or illumination, its egyptian colouring, is like the mood of the hermetic writings. though apuleius was not really the translator of the asclepius, that work would certainly have appealed to him. augustine calls apuleius a platonist, and he attacks him for th

in the intellect infused throughout the living world of divine nature, is the ideal philosophy for man as magus, as the asclepius will show (5) egyptian religion. the asclepius1 or the perfect word (that the latter is the correct title would have been known from lactantius who calls it sertno perfectus; optimist gnosis. hermes trismegistus, asclepius, tat, and hammon meet together in an egyptian temple. no others were admitted, for it would be impious to divulge to the masses a teaching entirely filled with the divine majesty. when the fervour of the four men and the presence of god had filled the holy place, the divine love divinus cupido)1 began to speak through the lips of hermes. all descends from heaven, from the one who is the all, by the intermediary of the heaven. attend carefully

ge in the fourth book of picatrix in which hermes is stated to have been the first to use magic images and is credited with having founded a marvellous city in egypt. there are among the chaldeans very perfect masters in this art and they affirm that hermes was the first who constructed images by means of which he knew how to regulate the nile against the motion of the moon. this man also built a temple to the sun, and he knew how to hide himself from all so that no one could see him, although he was within it. it was he, too, who in the east of egypt constructed a city twelve miles miliaria) long within which he constructed a castle which had four gates in each of its four parts. on the eastern gate he placed the form of an eagle; on the western gate, the form of a bull; on the southern g

setting sun, and into which will hasten, by land and by sea, the whole race of mortal men.1 in the context of the asclepius, the city of adocentyn might thus be seen, both as the ideal egyptian society before its fall, and as the ideal pattern of its future and universal renovation. the author of picatrix also states, at the beginning of the passage quoted above, that hermes trismegistus built a temple to the sun, within which he presided invisibly, though this sun temple is not explicitly connected with his city. hermes as a builder of a temple to the sun could also connect in the mind of the pious reader of pimander (by which i mean, of course, the fourteen treatises of the corpus hermeticum which ficino included under that title) and of the asclepius, with the many passages on the sun

FRATER ELIJAH ANGELS OF CHAOS

this seemed appropriate to bring potentials into manifestation. it is now that i present my exact journal entries and the rog as well as grendel s had and accident and the events transpiring since then(*a) i found the cure by ultra-nate grendels had an accident an x-cursion into the land of liberation. an invocation of grendel's desire. for the initiate to incorporate into a preferred format. the temple is ready, the self is prepared, the trance is induced, the desire stated. the summons, the closing, then comes the laughter. act i blacker than black, midnight of death i summon your bleak oblivion. time again and illusion seemed drawn up from the heart of nothing, i call your bliss. take my pain as an offering to my self my hurt is of the multi-verse, an empty void in my chest. despair god

variance of the dark matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not self with it's god path. an advanced initiation to the magical way (this was used as my initiation to the autonomatrix- specifics to this version are in parenthesis. prepare the temple as one sees fit items: sigils of set as isolate intoxication. sigils of lucifer/ christ as unity& love in shadow light. an ice cube. a sacrament (an immediate intoxicant, in this case, ketamine. seal the temple, call watchtowers to bear witness and protect (also familiars. i. open a chaos vortex ii. the performance of grendel's had an accident act i (experience a hurt while acting. iii. a)

t took place at a rave in seattle wa (see journal exert *b2. in both circumstances the events transpiring were of a similar nature. my journal entries can give more insight into the nature of this initiation. also see appendix iii. vii the binding of the i- this is a highly complicated initiation to explain. it is the summary of all the work to date. it represents the ascension of a master to the temple in one aspect, as well as unity of the angel with it s inverse in another aspect. the initiation took place across time. the specific rite itself is in appendix v, and is a modified mass of chrnzn (with corrections and modifications. see also appendix vi. 6b what are demons? your essence is revealed; abraxis. revelation is the annihilation of self- law of addiction well, there are many type

rehmus i m over here what is this? horizon is the boundary of our reality field in the microcosmic and the interface of universe a and b (existence and non-existence) in the macro-cosmic. the word of horizon is aligned with the word xepher (although there is no affiliation with it s sacred trust. horizon is the word (without sound, as an infinite wailing) of the pandamonaeon. it is here that our temple is built. an infinite plane extending to infinity. the scarlet brother takes leaps toward the horizon, each time extending it s ecstasy. this is why we laugh so much. we hold no truth (even this, which does not have to be, another paradigm if ye will. how does horizon relate to the sun? the sun will rise on the horizon, and the sun will set on the horizon. so it is that day& night come abou

is is why we laugh so much. we hold no truth (even this, which does not have to be, another paradigm if ye will. how does horizon relate to the sun? the sun will rise on the horizon, and the sun will set on the horizon. so it is that day& night come about. the conquering son is our keeper. the will, like a laser, shining through the darkness, guiding us in an interwoven matrix of black-light. our temple is built upon a scarlet desert with the sigil(s) of our angel burned upon the sands. anything we will can manifest here. this is the desert on horizon (this may take our brethren a little work. all is in truth, so thus we accept no truth (but infinite variation. now this is all fine and dandy but what have we just presented here( the bus driver just now intones last stop in the ride free zo

FREEMASON BLUEBOOK

f wisdom and understanding; endue him with the fear of thy holy name; increase in him, more and more, the spirit of charity and the love of truth. let thy fatherly hand ever be over him; let thy spirit ever be with him; and so lead him in the knowledge and the obedience of thy holy word, that, having finished his course below, he may at last pass peacefully and joyfully to mansions of rest in thy temple ahove, that house not made with hands, eternal in the heavens. amen response.so mote it be. lesson. behold, how good and how pleasant it is for brethren to dwell together in unity! it is like the precious maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (7 of 76 [11/22/1999 11:51:54 am] ointment upon the head, that ran down upon the beard, even aaron's beard; that went do

le gift of god to man* the square to the master, because it is the proper masonic emblem of his office; and the compasses to the craft, because by its use, we are taught to circumscribe our desires, and keep our passions within due bounds. the ornaments of a lodge. the mosaic pavement, indented tessel, and blazing star. the mosaic pavement is a representation of the ground floor of king solomon's temple; the indented tessel, of that beautiful tesselated border, or skirting, which surrounded it,with the blazing star in the centre. the mosaic pavement is emblematical of human life, checkered with good and evil; the beautiful border which surrounds it, of those manifold blessings and comforts which surround us, and which we hope to obtain by a faithful reliance on divine providence, which is

doric in rank, on account of its resemblence to that pillar in its original state. the ionic bears a kind of mean proportion between the more solid and delicate orders. its column is nine diameters high; its capital is adorned with volutes, and its cornice has dentals. there is both delicacy and ingenuity displayed in this pillar; the invention of which is attributed to the lonians, as the famous temple of diana, at ephesus, was of this order. it is said to have been formed after the model of an agreeable young women of an elegant shape dressed in her hair; as a contrast to the doric order, which was formed after that of a strong, robust young man. the corinthian. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (18 of 76 [11/22/1999 11:51:55 am] the richest of the five

y useful art. the architect began to design, and the plans which he laid down, being improved by time and experience, have produced works which are ale admiration of every age. the lapse of time, the ruthless hand of ignorance, and the devastations of war, have laid waste and destroyed many valuable monuments of antiquity, on which the utmost exertions of human genius have been employed. even the temple of solomon, so spacious and magnificent, and constructed by so many celebrated artists, escaped not the unsparing ravages of barbarous force. freemasonry, notwithstanding, still survives. the attentive ear receives the sound from the instructive tongue, and the mysteries of masonry are safely lodged in the repository of faithful breasts. tools and implements of architecturesymbols most expr

nic text book file//c /grand lodge/bluebook/bluebook1.htm (30 of 76 [11/22/1999 11:51:55 am] music leyel's hymn. i. solemn suikes the funeral chime, notes of our departing time; as we journey here helow, through a pilgrimage of woe. ii. lord of all! below, above, fill our hearts with uuth and love; when dissolves our earthly tie, take us to thy lodge on high* the broken column. third section. the temple. there are three grand masonic pillars, denominated wisdom, strength and beauty, represented by* the temple was supported by fourteen hundred and fiftythree columns, and two thousand nine hundred and six pilasters; all hewn from the finest parian marble. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (31 of 76 [11/22/1999 11:51:55 am] there were employed in building the

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ds. then this fire radiates in all directions and permeates the whole body and its auric atmosphere, and man has become a living stone, whose luster surpasses that of the diamond or the ruby. he is then the philosopher's stone" there are many other symbols and similes taken from the world of chemistry and applied to the processes of spiritual growth which eventually makes men living stones in the temple of god. but enough has been said in the foregoing to show what was meant by the ancient alchemists by such terms and the reason why they clothed their teachings in symbolical language. the way of initiation is, however, and has always bee open to anyone who really an truly seeks for enlightenment and is willing to pay the price in the coin of self-denial and self-sacrifice. therefore, seek

le of god. but enough has been said in the foregoing to show what was meant by the ancient alchemists by such terms and the reason why they clothed their teachings in symbolical language. the way of initiation is, however, and has always bee open to anyone who really an truly seeks for enlightenment and is willing to pay the price in the coin of self-denial and self-sacrifice. therefore, seek the temple door and you shall find it; knock and it shall be opened unto you. if you seek prayerfully, if you knock persistently and if you labor manfully you will in time reach the goal and you will become the philosopher's stone. celibacy and marriage in order to avoid misunderstanding, it should be said that this lesson was only given to the aspirant to discipleship to show him the reason why it is

ntly good, noble and productive of great soul-growth, but that unmarried aspirant should live an absolutely celibate life if they wish to attain the highest. part viii the path of initiation in an earlier chapter we noted that the transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation. we also remember that at the end of that journey hiram abiff, the son of cain, received from his ancestor a new hammer and a new word for use in the new age. according to the gospels we also find that jesus, the son of seth, immediately after his descent f

the various branches of the anglo-saxon race, where the sound nain means "nine" the original word has been corrupted to mislead all not entitled to the knowledge. but all things change on this terrestrial sphere, and this applies also to the methods of initiation and the requirements thereof. hiram abiff failed in his great effort to make the molten sea at the time when he was building solomon's temple, because he, the son of the fiery lucifer spirits, did not know how to blend the element fire with the water poured into his mold by the sons of seth, the creatures of the water god, jehovah. at that time he was given a new hammer and a new word. the hammer was in the form of a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as

onry of today is but a shell of its true ancient mystic self, and though catholicism has been terribly tarnished by the touch of time, in this one thing there is no difference, namely, that the war is as keen as ever. the efforts of the church are not concentrated upon the masses, however, as much as upon those who are seeking to live the higher life so that they may gain admission to the mystery temple and learn how to make the philosopher's stone. as mankind advances in evolution, the vital body becomes more permanently positively polarized, giving to both sexes a greater desire for spirituality, and though we change from the masculine to feminine in alternate embodiments, positive polarity of the vital body is becoming more pronounced regardless of sex. this accounts for the growing ten

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

physical life, while samael and the hosts of mars are the angels of death. thus originated the feud in the dim dawn of this cosmic day, and that which we see as free masonry today is an attempt by the hierarchs of fire, the lucifer spirits, to bring us the imprisoned spirit 'light' that by it we may see and know. catholicism is an activity of the hierarchs of water, and places 'holy water' at the temple door to quench the spirits seeking light and knowledge and to inculcate faith in jehovah. as the vernal equinox is said to be at the first point of aries, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, i

til the course of events foreshadowed in the wheel of life, the horoscope, has been run; and when the spirit again reaches the realm of samael, the angel of death, the mystic eighth house, the silver cord is loosed, and the spirit returns to god who gave it, until the dawn of another life-day in the school of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the representative of the lucifer spirits, samael, focuses the forces of the fiery sign, aries, where mars is positively polarized, so that under the impulse of their dynamic energy the waters of the womb are voided, and the imprisoned spirit is liberated into the physical world, to

rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen from heaven" together with a statement of the divine laws which man must learn in his pilgrimage through the wilderness of matter. this symbolic ark contained also a magic wand, an emblem of the spiritual powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the story relates the salient facts of man's descent from heaven, his principal metamorphoses, his transgression of the laws of the god jehovah would

of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivious to their high and noble estate until they find the door of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart from the father it is "poor, naked and blind" when it knocks at the door of a mystic tem

r, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart from the father it is "poor, naked and blind" when it knocks at the door of a mystic temple like that of the rosicrucians and asks for light, when it receives the desired instruction after due qualification by building and ethereal soul-body, a temple or house eternal in the heavens, not made with hands, and without sound of hammer, when its nakedness is clothed with that house (see cor. 4.5) then the neophyte receives "the word" the open sesame to the inner worlds and learns to travel in foreign parts in the invisible worlds. there he takes soul-flights into heavenly regions and qualifies for higher degrees under more direct instruction

FREEMASONS SATANISM AND SYMBOLISM

satanic bible. we'll review some of these "infernal names" of satanism found within masonry [satanic bible, anton lavey, p. 144-46] we shall list the freemason teaching on each of these names, and then the explanation. baphomet "the gnostics held that it [universal agent] composed the igneous [pertaining to fire] body of the holy spirit, and it was adored in the secret rites of the sabbat or the temple under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes [pike, op. cit, p. 734, teaching of the 28th degree; emphasis added] we find it absolutely incredible that the freemasons should portray the holy spirit with the satanic symbol, baphomet. eliphas levi created this symbol, one of the foremost satanists and freemasons of all time. the baphomet is one of the most ev

" means "guardian] 3) in ancient tyre, and india "a serpent was. coiled around the trunk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle and the serpent" 5) the serpent "is found upon the temple of naki-rustan in persia, on the triumphal arch at pechin, in china, over the gates of the great temple of chaundi teeva, in java; upon the walls of athens. the mexican hierogram was formed by the intersecting of two great serpents, which described the circle with their bodies, and each a human head in its mouth [note: pike capitalized serpent, above, to denote deity] while we may think it

rees, he is told more and more things, until finally, about the 28th degree, he realizes he is worshipping lucifer, the good god. he has been mightily prepared for this revelation, so he can "look on such a brilliant influx of spiritual light without damaging his vision" 6 "all the buddhist crosses in ireland had serpents carved upon them. wreaths of snakes are on the columns of the ancient hindu temple at burwah-sangor "among the egyptians, it was a symbol of divine wisdom, when extended at length; and with its tail in its mouth, of eternity [again, pike capitalized divine wisdom and eternity, denoting deity] all the pagans in every era have used the serpent to worship and to consider as symbolic of wisdom. a satanic book of symbols, entitled, magic symbols, says. we shall see the deeper

is driving deeply into the holy bible beneath. as christian author, ralph epperson proves in his book, masonry: conspiracy against christianity, the #1 top secret of masonry is not that they worship satan/lucifer; rather, the #1 secret of freemasonry is that they plan to eradicate christianity in complete fulfillment of end time prophecies! this symbol captures this goal perfectly. sex in masonic temple- and the pomegranate "the lodge is a representation of king solomon's temple and the temple was calculated to symbolize the maternal human body, wherein the c e temple, the andidate must enter to be born again. the uterus and vagina represent the porch of th pillars of the porch r lood vessels. epresent the fallopian tubes, the network, the broad ligament with its accompanying b and the pom

t, this reference to being "born again" is not only not biblical, it is blasphemous and satanic. satanists have always tried to teach a counterfeit born again experience. as an occult initiate goes through his initiation ritual, when he is pulled back to his feet, usually out of a coffin, he is said to now be born again. notice that freemasons teach that a person is born again through the masonic temple, with no mention ever being made of the shed blood of jesus christ. secondly, the masonic depiction of the pomegranate is sexually explicit in the extreme. in order to convince you of the paganism of freemasonry, i am going to depict it, below. you can see the way they have split the pomegranate, they have depicted a woman's sexual organ and both her legs [we will have the occult symbol of

FULL MOON RITUALS

ng mounds that she too will one day be as they are. her thirst increases. soon she passes through the charnel scene and reaches an area of taller pines and other trees bordering a lake. there the air is clear of corruption, sweet now with the scent of the water. sharon kneels on a narrow beach of cold mud and drinks deeply, bending to the life-giving liquid as a suppliant would to a god-form in a temple. water, as much an essence of life as the dirt and decay she passed over and by, refreshes her, renews her and strengthens her for the rest of her journey up the path to the castle. though the deciduous trees along the way are bare of leaves, their skeletal branches do not disturb her, but remind her that even bones can be like beautiful lace when seen with eyes that look beyond naked appea

FULLER J F C SECRET WISDOM OF THE QABALAH

s the former the man, and the latter the woman. moses also initiated the seventy elders into the secrets of this doctrine, and they again transmitted them from hand to hand. of all who formed the unbroken line of tradition, david and solomon were most initiated into the kabbalah. no one, however, dared to write it down, till simon ben jochai, who lived at the time of the destruction of the second temple. after his death his son, r. eliezer, and his secretary, r. abba, as well as his disciples, then collated r. simon g. jochai's treatises, and out of these composed the celebrated work called sohar (rhz) i.e. splendour, which is the grand storehouse of kabbalism.10 turning from tradition to history: though here again evidence is none too secure, the zohar is attributed to moses de leon, a qa

is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in brama, vishnu and siva, past, present and future time, and through these in the visible, the last being maya, or illusion. the temples of most of the archaic peoples of asia and of egypt were intended to be visible copies of the heavenly temple, the starry firmament called templum, and the same idea is visible in those of the hebrews. philo and josephus represent the temples of the israelites, as typical of the visible universe, and this was based on the invisible universe. 15 amongst the mohammedans we find the same idea: the first thing god created was a pen. indeed the whole creation is but a transcript, and god when he made th

the formulation of this word, by balancing the moods of light, constitutes the great magical work of the qabalah. to the student of the occult it will be apparent that these two trees closely resemble the letter shin, also the caduceus of hermes with its central rod and its two entwined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of w

d thirty-one gates. the ring may be put in rotation forwards or backwards and its token is this: nothing excels gno= ong= pleasure) in good, and nothing excels ogn= ngo= plague) in evil. 8 in man good and evil represent the pillars of mercy and severity (or justice, whilst free will represents the central pillar of mildness. this mystery of good, will, and evil is the foundation of the symbolical temple of solomon. myer writes: the widow's son, hiram abiff of tyre, cast for the qabalistic temple of king solomon two high pillars or pylons of bronze; their capitals were pomegranates and lily work. the lily, most likely the lotus, an emblem of life, white or male, on the right side, the pomegranate, the emblem of fecundity and plasticity, red or female, on the left side. the first was called

illars or pylons of bronze; their capitals were pomegranates and lily work. the lily, most likely the lotus, an emblem of life, white or male, on the right side, the pomegranate, the emblem of fecundity and plasticity, red or female, on the left side. the first was called yakheen, the latter boaz. these columns represented, understanding, binah, h, and wisdom 'hokhmah, v, and between them was the temple of kether, y, the father. here we see symbols of the former, the harmony, and the to be formed. all energy must have resistance, all light must have darkness, all projecture or emanation, a hollow or excavation to receive efflux. affirmation supposes a negation; if the first androgene had not been separated into male and female, the result would have been entire sterility, as was the result

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

life principle, and which was sent in response to the cravings of pious devotees for procreative energy, which blessing, among various peoples, notably the jews, was indicative of special divine favor. by pagans, jews, and christians, the pomegranate has long been regarded as a sacred emblem. it is a symbol of reproductive energy. representations of it were embroidered on the ephod, and solomon's temple is reported as having been literally covered with decorations, in which, among the devices noticed, this particular fruit appears the most conspicuous. its significance, as revealed by inman and other writers, is too gross to be set forth in these pages. among the most sacred plants or flowers were the lotus and the fleur de lis, both of which were venerated because of some real or fancied

7] upon this subject godfrey higgins, quoting from drummond, remarks [27] see anacalypsis, book iii, ch. ii "the word om or am in the hebrew not only signifies might, strength, power, firmness, solidity, truth, but it means also mother, as in genesis ii, 24, and love, whence the latin amo, mamma. if the word be taken to mean strength, then amon will mean (the first syllable being in regimine) the temple of the strength of the generative or creative power, or the temple of the mighty procreative power. if the word am means mother, then a still more recondite idea will be implied, viz: the mother generative power, or the maternal generative power: perhaps the urania of persia or the venus aphrodite of crete and greece, or the jupiter genetrix of the masculine and feminine gender, or the brah

within the oldest temples of egypt are still to be observed sacred apartments which contain the "holy of holies" and to which, in past ages, none might gain access but priests and priestesses of the highest order. within these apartments are pictured the mysteries of birth, together with the symbols of generation emblems of procreation. on the banks of the river nile are observed the ruins of the temple of philae, which structure, it is said, represents the most ancient style of architecture. within these ruins is to be seen an inner chamber in which are depicted the birth scenes of the child god horus, and, indeed, everywhere among the monuments and ruins of egypt, is plainly visible the fact that the creative power and functions in human beings, in animals, and in vegetable life, togethe

legitimate representations of mary, the wife of joseph and mother of christ, or are they aware of their true significance? certainly the various accessories attached to this figure betray its ancient origin and reveal its identity with the egyptian, chaldean, and phoenician virgin of the sphere. the fact has already been observed that in the original representation of the "temptation" in the cave temple of india, it is not the woman but the man who is the tempter, and a singular peculiarity observed in connection with this ancient female deity is that it is she and not her seed who is trampling on the serpent, thus proving that originally woman and not man was worshipped as the savior. another significant feature noticed in connection with this subject is that the oldest figures which repr

enus, and all the other female gods were the same, which in view of the facts everywhere at hand cannot be true. it is true, however, that "the planet called the moon was dedicated to her in judicial astrology, the same as a planet was dedicated to venus or mars. but venus and mars were not these planets themselves, though these planets were sacred to them"[33] higgins then calls attention to her temple at sais in egypt, and to the inscription which declares that "she comprehends all that is and was and is to be" that she is "parent of the sun" and he justly concludes that isis can not be the moon [33] anacalypsis, book vi, ch. ii. apuleius makes isis say "i am the parent of all things, the sovereign of the elements, the primary progeny of time, the most exalted of the deities, the first o

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

t this time also there were givenuntothem two sisters, daughters of thehouseof life, for high priestesses and ministers..these were children of the elements, queens of fire and water, fullofinward magic andofoutwardwitchery, full of music and song, radiantwiththe illusionsoflight. bythemthetwobrothers were served and refected solongas they were proselytesofthe gate, postulants at the door' of the temple, dwellers on the threshold, waiting to be passed, raised, exalted, installed and enthroned.andthetwobrothers proceededthroughmany sub-grades of the secretorderofthedawn,the purgations and perlustrations of magic, till theannusmirabilisended (pp.12-13).butwhatfollowed wastheremovalofthe sisters andthetwo'poorbrothers' were obliged to fall backupontheirowncompany and to console themselveswith

nslators employed under me,thebulk ofthetext beingindeed''put out" in this manner. my task was to editthewhole, furnish annotations at need and see the volumesthroughthe press. as it happened, however, i did translate a few sections, there by means of his books, andthroughlectures on alchemy and mysticism,5waite did gain an active followingofsorts and by 1891 he had founded theorderofthespiritual temple. it was anorderalmost;butnotquite,stillborn255progressing no furtherthanpreliminary meetings at whichaprospectus was drafted (see appendix a, togetherwith'an apology for ritual',whichstated that'theexercises of devotional mysticismwhichwill betheobject ofourmeetings will involve some revival of ancient mystic ritual, arid the outlines of 'a tentative rite' for the order (the full text of th

rly opposed by anniehornimanand w. b. yeats,bothofwhomlookeduponthemas magically wholly undesirable,butno satisfactory solution of the dispute was arrived at and misshornimaneventually resigned. there was also the very differentbutequally serious problemofmmehoros and her husband. this pair of criminal adventurers had tricked mathersoutofpartingwithg.d. rituals and had set up in london a spurious temple of theirownthat was a cover for sexual debauchery. it couldnotlast, and in september 1901,mrhoros was chargedwithrape, foundguilty-aftera trial at whichthegoldendawnwas held up toridicule-andgaoled for fifteen years; his wife was sentenced to seven years imprisonment for aiding and abetting him.themore timid members immediately flockedoutof theorderas eagerly as theyhadearlier flocked in.th

secondordermembers and from theouterorder(including algernon blackwood,arthurmachen, and pamelacolmansmith).hewas also able to tell the membersthatrevised rituals for the neophyte and zelator grades had been completed and were ready for use. meetingsofthe.outerorder267of the. independent and rectifiedritewere held'atmark masons' hall, greatqueenstreet-ashad always been the casewiththeisis-urania temple;butit wasnotuntilearly in 1905267that a home was found for the second. orderand waite could report to the membersthat'thepropertiesofthe secondorderhave been removed from the depository and placed at 16 allison road, acton, where they are underthecareofc.h.fratermawahanuthesi [blackden]whohas made himself inpartresponsible fortheexpenses of thehome,wherein he has himself arranged to live, a

withthe fact that certain hieroglyphic texts were funerary rituals. facedwithsuch total opposition to hisownviews on the part of his co-chief, waite was placed in an impossible position and in1914,after 'an unprofitable debate, he'withdrewhis copyright rituals and dissolved theriteas at that time constituted (waite,historicalnoteson the'ordos.r. et a.c. for waite it was the end of the isis-urania temple and the end of the goldendawn,buthis dream of a rosicrucianorderwas still very much alive.on9 july1915he and ten former membersofthe independent and rectified rite consecratedthesalvator mundi templeofthe fellowshipoftherosy cross, in a room atdekeyser's hotel on victoria embankment. nine others,whowerenotpresent,broughtthe neworder'sstrength up to twenty.withina year waite had produced new

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ncient egyptians, chal255 deans, magi and gymnosophists; and this is probably true" this yearning for along-anddistinguished-ancestry was present, too, in the latter-day rosicrucians of the hermetic orderofthe golden dawn, as it was in all the occult movements and secret brotherhoods of the last century, whether respectable freemasons claiming spiritual descent from the builders of king solomon's temple or madame blavatsky with her dubious claims for a theosophical wisdom born in lost ages.itwas possibly partofthe more general desire for respectability that characterized english occultists and distinguished them from the illuminati of the continent, who worked as much for political subversion as for spiritual enlightenment. such a path of revolution was abhorrent to studentsofthe occult ar

ding to his own story, westcott acquired and translated a strange manuscript that had been written in a cipher, to which, fortunately, he possessed the key.themanuscript contained the rough draft of a series of initiatory rituals of a quasi-masonic nature.italso contained the name and address of a german adept to whom westcott wrote and from whom he received the authority to found the isis-urania temple of 'die goldene dammerung; in westcott's english this became the golden dawn.thetale of the magical manuscripts upon which the order based its very being has been told in countless versions, no two ofcreationz]which agree entirely. some versions are for the credulous, othersforthe sceptical;ofthe latter, arthurmachen'sis perhaps the most succinct:a gentleman interested in occult studies was

d considerable improvement before the rituals could be worked. he further found that the german adept was the 'famous soror' sapiens dominabitur astris of nuremberg, whose real name was anna sprengel. in her 'reply' to westcott's initial letter, anna sprengel distri255 buted occult largesse wholesale: westcott was raised to the statusofadeptus exemptus(t=4260, he was authorized to establish a new temple in england and to choose two companions to be his co-chiefs. a further letter gave him the right to sign fraulein sprengel's motto on her behalf on any papers necessary for the founding and working of other temples. westcott had wished for an adept and, as with all wishes made true, he had found one in the realm of fairyland. w.b.yeats recorded her true nature in his allegorical account of

t for westcott, and once anna sprengel had servedherpurpose and written him her five letters' he killed her off.herdeath, on 20july 1890,was duly reported by another german adept, who added the information that other chiefs objected to corresponding with westcott. he was now free to carry on the order without interference from his nominal and non-existent superiors in germany. as his co-chiefs of temple no.3 (number 1 was sapiens dominabitur astris' fictitious licht, liebe, leben temple, and number2the equally fictitious hermanubis templeofthe unknown englishmen who held the cipher manuscript before woodford's alleged discovery of it) westcott selecteddrw. r. woodman, supreme magus of the s.r.i.a, of whom little is known and less need be said, and another rosicrucian mason,creation29samuel

er from mathers to the editor oflight.ostensibly this was in reply to a critical article on eliphas levi, but it was effectively apufffor the newborn golden dawn 'eliphas levi was indeed an initiate of the kabbalah, a member of the fratern255 ity of the rosy cross, and of other kindred orders, and was acknowledged as a brother by those who know" on the firstofmarch the warrant for the isis-urania temple of that same 'fraternity of the rosy cross, under its new name of the orderofthe golden dawn in the outer, was drawn up and signed.itis a somewhat introverted document, for thethreechiefs of the second order,deoduce comite ferro (mathers, sapiens dominabitur astris(jvestcott in hisalteregoof anna sprengel) and vincit omnia veritas (woodman, deputed them255 selves, under their respective fir

GILBERT THE MAGICAL MASON

dawn. his first creation, or contact on the inner planes if one prefers to suspend disbelief, was a rosicrucian adept named anna sprengel, whose address appeared on a collection of manuscript rituals allegedly discov255 ered in freemasons' hall- the famous cypher manuscript that was the foundation of the golden dawn system. westcott promptly wrote to his own creation and was authorized to found a temple in england, which he estab255 lished in march 1888 as the isis-urania temple, with mathers and dr w.r. woodman as his co-chiefs. the story of the golden dawn need not be repeated here" save only the major events that involved westcott. in march 1897 he was obligedtoresign from all office in the order 'owing to my having reed. an intimation that it had somehow become known to the state offic

s, such a cross as if closed up would form a cube. he settled in a certain retired place and drew around hun a select circle of friends and pupils who were ultimately, after training, received by him into the grades of mystic initiation which he had himself collected. after some years of tuition and elementary practice these initiates set to work and built, or caused to be built for themselves, a temple or lodge house, or home; they calledit'domussanctispiritus',the house of the divine spirit. here they settled and this was their abode, study and laboratory; from thence they issued forth intumon deeds of mercy and of healing, and of teaching, and of observation. from this first circle there were formed other circles in succession, the elders teaching the juniors, and so was the secret know

ions, which are not repeated in her later works. in 1880 the soc. rosie. in u.s.a. was founded by fratres who had come to england for reception, and was recognized by the s.r.i.a; in 1887 a representative deputation visited the english colleges; it was then ruled by charles e. meyer, of philadelphia, since dead. in 1887, by permission of s.d.a, a continental rosi255 crucian adept, the isis-urania temple of hermetic students of the g.d, was formed to give instruction in the medieval occult sciences.drw.r.woodman, the s.m, with s.a. and s.r.m.d, became the chiefs, and the latter wrote the rituals in modern english from old rosicrucian mss (the property of frater s.a, supplemented by his own literary researches. fraterd.d.c.f.,in 1892, supplied the ritual of an adept grade from materials obta

arker of didsbury; toourlate chief adept of york,t.b.whytehead, who was famous as an antiquarian; and to frater fendelow of the newcastle college, who was the author of a learned and suggestive rosicrucian lecture. another deceasedfraterof eminence was benjamin cox of weston- super-mare, and with him i naturally couple the great nameoffrater major f. g. irwin, who, however, has now also gone to a temple far away. i must also mention fraterf.f.schnitger, who made deep researches into the german rosicru255 cian treatises: samuel liddell mathers, the translator of portions of the hebrewzohar,and frederick holland, the author ofthetemplerebuilt,andthe shekinah revealed.amongthelearned juniors of our society, i may name fratresdrvaugham bateson, thomas henry pattinson, the revdc.e.l.wright,w].s

er as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earth255 bound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life.theancient egyptian priests pictured life as a flame.thegreat master of the temple of this world beingthoughts on the ever-burning lamps 55omnipotent, and able to do all things, does not usually proceed by miracles,ofthey will not be prized as such; an essence of miracle is rarity, a miracle imitated is not a second miracle. ordinary events, then, being the extreme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be un

GILBERT THE SORCERER AND HIS APPRENTICE

was it beyond my own, yet i know it was as frankly acknowledged by some competent authorities, as it was bitterly denied and depreciated by his opponents. i once showed some of his letters to me on the kabalah to my own first teacher in hebrew, a rabbi and an advanced kabalist, and he said 'that man is a true kabalist. very few gentiles know as much, you may follow him safely. when he arranged a temple of isis for the paris exhibition, an egyptologist whose name is world-famous said 'macgregor is a pharaoh come back. all my life i have studied the dry bones; he has made them live' these are but two examples out of many. yet there have been those who have said that his kabalah and egyptology were shallow and superficial, a rehash of other men's work. who shall decide? yet i do know that ma

died law at cambridgeandmoved to edinburgh, where he practisedbothlaw and occultism with equal enthusiasm helping to found the scottishlodgeof the theosophical society in 1884, to maintain its independence fromthelondonlodges and to preserve its emphasis on esoteric christianity. in 1890 he joined the isis-uraniatempleofthegolden dawn.iprogres255 sing wellenough to become imperator of the amen-ra temple when it was founded at edinburgh in 1893.norhadhe neglected his more general hermetic studies, contributing regularly to thetransactionsoithe, scottish lodge (of which he was now president) and issuing a strange book onthetrue churchofchrist(1893. his path through the goldendawn was somewhat tortuous, involving quarrels with his fellows in amen-ra, an ambivalent attitude towards mathers and

and issuing a strange book onthetrue churchofchrist(1893. his path through the goldendawn was somewhat tortuous, involving quarrels with his fellows in amen-ra, an ambivalent attitude towards mathers and a failed attempt to seize overall control of theorderin1902, after the schism of 1903 he entered into a wary. and ultimately inconclusive dialogue with'a.e.waite andfinallyreturned to berridge's temple,undermathers' obedience, after breaking withdrfelkin and the stella matutina in circumstances that did him little credit. in later years his somewhat tenuous loyalty to mathers strengthened and he was genuinely grieved at mathers' death, five years before his own in 1923. unsure of his own occult connections, he wasyetunwavering in his belief inthereality of an occult world and was an enthu

hemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the months of the year (no. 11) the leviathan are, as it were, numberless dragon forms united together, so that each of his scales is, as it were, a separate evil serpent.[an instructional paper for students of the golden dawn isis255 urania temple. transcribed by w.e.h. humphreys, 2 july 1900.]4.theazoth lecturelazothis a word formed: from the initials and thefirial letters of the latin, greek and hebrew alphabets, a; z;253andc>(olong)andmandm:thusazrom.itis used with various meanings by. different writers;butit generally..267 signifies beginning and end; the astral light wherein are the elements and the philosophic mercury extracted

eply at once whether able to attend or not. the two equinox ceremonials are considered of special importance, and every member should make a special effort to attend. to the protection of the lordoftheuniverse i commit our newly initiated bretheren, in the firm hope and trust that they will prove true and excellent fratres among us. sub spe. imperator of amen ra.[issued for members of the amen-ra temple of the g. d:.c.1895.]13.the tarot cardsthestrange, weird-looking cards known as the tarot, with their bizarre designs, have interested and puzzled archaeolog255 ists, mystics and occultists for over a century; and many books have been written, from ponderous and learned tomes to popular manuals, from m. court de gebelin'smondeprimitifin1781to mr a.e. waite'skeyto thetarotin 1910. yet the my

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

he retired from the church with pain and disgust 14[14. by 1868 beswick had moved to paterson in new jersey where presumably no longer in demand as a civil engineer or scientist he made a living as a bookkeeper. he did not, however, give up his calling and in 1875 moved to canada to take charge of the church at strathroy, in ontario. while there he published a survey of the site of king solomon s temple (scribner s monthly, dec, 1875, pp. 257 272) which he claimed to have visited and a pamphlet, the sacred cubit of the great pyramid and solomon s temple (strathroy, 1877. as a consequence he was invited, in 1878, to deliver a lecture to the american palestine exploration society on the ground plans of solomon s and herod s temples with the discovery of the exact sites. for this he prepared

ean swedenborgian lodges were of this fantastic character, it is no wonder that they came to be regarded as ridiculous. even that, however, was presumably better than not being regarded at all. according to beswick, this was how the revival came about: in the year 1859, a number of swedenborgians who had taken the higher degrees were initiated into the swedenborgian degrees. a lodge, called menei temple no. 1, was organized and began work, feb, 1859, in the old kane lodge room, broadway, new york city. from thence it was removed to the egyptian room, odd fellows hall. and worked from may, 1861 1862. a few meetings were subsequently held in the montauk lodge room, brooklyn, long island. some of the leading masons of new york have had the degrees conferred on them by communication: indeed, b

the signs, words, grips, etc. at successive stages of the ceremony24[24. as with the pike episode this is probably pure invention on beswick s part, but the rite did have a few real members at this time, two of whom beswick mentioned in a subsequent letter to stuart. of one of them, a mr. royle, beswick wrote that, he is a well posted mason, and is now in office. he is also a member of our menei temple no. 1 (swedenborgian) also his eldest son.25[25] stuart, too, seems to have been a member, for beswick suggests to him 24[24] quoted in voorhis, op. cit, p. 225 25[25] beswick to stuart, 3 may 1871 that we can arrange for fall operations in relation to the ancient rite, and concludes his letter by stating that, our symbolic temples would bring in a goodly number from the ranks of the pure g

relation to the ancient rite, and concludes his letter by stating that, our symbolic temples would bring in a goodly number from the ranks of the pure gentiles, and they would be so far superior to the symbolic lodges of the present day that we could get as many candidates as we choose to admit. as it turned out no candidates at all were admitted, for no further temples were established and menei temple passed away: we worked it as a common lodge ourselves, then left it in the hands of others, and from others made our grand lodge of the state of new york 26[26. this first grand lodge of the swedenborgian rite had only a brief existence and its only recorded formal act was on 3 june 1872, when it issued a charter for a supreme grand lodge and temple for the dominion of canada27[27. the char

had been established in canada for more than three years. the first approach to beswick had been made early in 1872 although whether by longley or by col. mcleod moore is not clear resulting in the charter of 3 june, but there had been only ten petitioners whereas beswick insisted on twelve charter members each of whom was to pay him $20 (for the names, see the appendix. thus the grand lodge and temple of canada, with its headquarters at maitland, ontario, was not finally set up until 1873. the three principal officers, who retained their ranks ad vitam, were william james bury mcleod moore, m.w. supreme grand master: thomas douglas harington, r.w. supreme grand senior warden; and george canning longley, r.w. supreme grand junior warden. all three were active in almost every masonic degre

GILBERT R A THE MASONIC CAREER OF A

ced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror sapiens dominabitur astris; each member was obliged to take a pious motto, usually in latin) who gave westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism we

nt in runymede lodge (1907. it was privately printed as a broadsheet for members of the lodge 60[60] quoted as item (d) on the summons for the winter dinner of the lodge, 15 january 1911 persuaded bernard springett61[61, a member of runymede from 1901 to 1905, to join the independent& rectified rite of the golden dawn in 1910, and he introduced percy bullock, a prominent member of the isis urania temple, to freemasonry via runymede lodge. bullock was initiated on 14 june 1904, but resigned from membership in the following year. waite regularly attended meetings of runymede lodge until 1920 when he moved from ealing in west london to ramsgate in kent, after which time his association with craft masonry faded although he remained a member of his mother lodge until his death. the higher degre

visit to scotland, on my literary labours, etc, and to these i had to reply. the whole experience was incredibly squalid and yet more curious than i can give an account of in a hasty description. but he had obtained the rites he sought in embarrassing abundance 'i purchased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degrees of masonry, of a rival royal arch knight of malta, red cross of rome and constantine and even the royal ark mariners. if the fact that i had been affiliated should transpire generall

on, not only through his lectures (see appendix c) but also when speaking informally. his first masonic venture into public debate was at a meeting of quatuor coronati lodge on 3 october 1902, when he commented on e. j. castle's paper 'the reception (initiation) of a knight templar'83[83, and, with all the authority of a knight of five months' standing (castle was not a member of the order of the temple, asked a series of questions about castle's sources. the paper was unexceptionable and castle's answers more than adequate, but waite was convinced of his own superior knowledge and scornful of the members of quatuor coronati lodge. he recorded in his diary that the paper was 'ill-conceived, ill-defined and altogether male sonans. these people know not whither they are going. i asked certai

ite. the following issue of their journal contained a second and highly favourable notice of the book, written by revd. a. h. e. lee, who was an active member of waite's golden dawn but who preferred co- masonry to the legitimate craft. he also, and quite inexplicably, was among the 'few persons who attempted to carry on by themselves' when, in 1914, waite 'put an end to the isis-urania or mother temple, owing to internecine feuds on the authenticity of documents'90[90. other co-masons supported waite and, after he founded his new order, the fellowship of the rosy cross, in the following year, he drew more of its members from co-masonry than from freemasonry proper. the co-masons were also to prove more friendly when waite's second magnum opus appeared. magnum opus ii as we have seen, wait

GLOBAL FREEMASONRY

r men (and this was more merciful) cut off the heads of their enemies; others shot them with arrows, so that they fell from the towers; others tortured them longer by casting them into flames. piles of heads, hands and feet were to be seen in the streets of the city. it was necessary to pick one's way over the bodies of men and horses. but these were small matters compared to what happened at the temple of solomon, a global freemasonry de place where religious services are normally chanted. in the temple and the porch of solomon, men rode in blood up to their knees and bridle reins.3 in two days, the crusader army killed some 40,000 muslims in the most barbaric manner.4 the crusaders then made jerusalem their capital, and founded a latin kingdom stretching from the borders of palestine to

in particular, was different from the others. it underwent a transformation that would influence the course of history. this order was the templars. df from the templars to ancient egypt the crusaders wreaked havoc in jerusalem. the mediaeval engraving shown above depicts certain scenes of the horror. the templars the templars, or, their full name, the poor fellow-soldiers of jesus christ and the temple of solomon, was formed in 1118, that is, 20 years after the crusaders took jerusalem. the founders of the order were two french knights, hugh de payens and godfrey de st. omer. at first there were 9 members, but the order steadily grew. the reason they named themselves after the temple of solomon was because the place they had chosen as a base was the temple mount where this ruined temple h

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

rk was the templar grand master, sir william st. clair who brought itinerant mason architects and stone masons from every part of europe. new houses were built in the near-by village of roslin and a lodge was opened the plan and decoration of the chapel is unique. there is no other such example in ed from the templars to ancient egypt scotland or even europe. it captured the atmosphere of herod's temple very well and every part of it was decorated with masonic symbols. among the symbols were reliefs on the walls and arches depicting the heads of hiram and his murderer, a relief of an initiation ceremony, the keystones of the arches, and compasses. apart from the fact that the chapel was constructed in a marked pagan style with egyptian, hebrew, gothic, norman, celtic, scandinavian, templar

amer ayan "the oldest known masonic institution-the scottish royal order" mimar sinan, 1998, no.110, pp.18-19) rosslyn chapel at the present time and an example of its pagan symbols. according to their thesis, the templars underwent a great change while they were in jerusalem. in the place of christianity, they adopted other doctrines. at the root of this lies a secret that they discovered in the temple of solomon in jerusalem, whose ruins they had set out to investigate. the writers explain that the templars used their purported role as protectors of christian pilgrims visiting palestine as a pretense, but that their real aim was quite different: there is no evidence that these founding templars ever gave protection to pilgrims, but on the other hand we were soon to find that there is con

GNOSTIC CATECHISM

ced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror sapiens dominabitur astris; each member was obliged to take a pious motto, usually in latin) who gave westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism we

nt in runymede lodge (1907. it was privately printed as a broadsheet for members of the lodge 60[60] quoted as item (d) on the summons for the winter dinner of the lodge, 15 january 1911 persuaded bernard springett61[61, a member of runymede from 1901 to 1905, to join the independent& rectified rite of the golden dawn in 1910, and he introduced percy bullock, a prominent member of the isis urania temple, to freemasonry via runymede lodge. bullock was initiated on 14 june 1904, but resigned from membership in the following year. waite regularly attended meetings of runymede lodge until 1920 when he moved from ealing in west london to ramsgate in kent, after which time his association with craft masonry faded although he remained a member of his mother lodge until his death. the higher degre

visit to scotland, on my literary labours, etc, and to these i had to reply. the whole experience was incredibly squalid and yet more curious than i can give an account of in a hasty description. but he had obtained the rites he sought in embarrassing abundance 'i purchased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degrees of masonry, of a rival royal arch knight of malta, red cross of rome and constantine and even the royal ark mariners. if the fact that i had been affiliated should transpire generall

on, not only through his lectures (see appendix c) but also when speaking informally. his first masonic venture into public debate was at a meeting of quatuor coronati lodge on 3 october 1902, when he commented on e. j. castle's paper 'the reception (initiation) of a knight templar'83[83, and, with all the authority of a knight of five months' standing (castle was not a member of the order of the temple, asked a series of questions about castle's sources. the paper was unexceptionable and castle's answers more than adequate, but waite was convinced of his own superior knowledge and scornful of the members of quatuor coronati lodge. he recorded in his diary that the paper was 'ill-conceived, ill-defined and altogether male sonans. these people know not whither they are going. i asked certai

ite. the following issue of their journal contained a second and highly favourable notice of the book, written by revd. a. h. e. lee, who was an active member of waite's golden dawn but who preferred co- masonry to the legitimate craft. he also, and quite inexplicably, was among the 'few persons who attempted to carry on by themselves' when, in 1914, waite 'put an end to the isis-urania or mother temple, owing to internecine feuds on the authenticity of documents'90[90. other co-masons supported waite and, after he founded his new order, the fellowship of the rosy cross, in the following year, he drew more of its members from co-masonry than from freemasonry proper. the co-masons were also to prove more friendly when waite's second magnum opus appeared. magnum opus ii as we have seen, wait

GNOSTIC HANDBOOK

n as the heraldic cycle, it was the period in which the priesthood prepared the symbolism, legends and vessels for the influx of energy which would occur at the changeover to the new cycle. the cycle itself encompasses four different co-ordinates, these can be related to the four letters of the divine name (yhvh, the four elements, the four canopic jars of mummification and the four phases of the temple. heraldic cycle element god- name pisces year initiation fire yod 1844 transmission air he 1904 consolidation water vau 1964 manifestation earth he 2024 horus son head neter contents direction duamutef jackal neith stomach north qebsennuf hawk selkit intestines south hapi baboon nephthys lungs east amset man isis liver west probably the most expressive image of the four elements of the hera

isces year initiation fire yod 1844 transmission air he 1904 consolidation water vau 1964 manifestation earth he 2024 horus son head neter contents direction duamutef jackal neith stomach north qebsennuf hawk selkit intestines south hapi baboon nephthys lungs east amset man isis liver west probably the most expressive image of the four elements of the heraldic cycle are seen reflected in egyptian temple architecture. the general style of egyptian temples includes a great court, vestibule, hypostyle hall and the great seat. this design was later adapted into what became the israelite sanctuary and kings solomon s temple. in general, the egyptian temple was surrounded by a massive wall of mud-brick. this wall isolated the temple from it surroundings, which symbolically represented the forces

l, the egyptian temple was surrounded by a massive wall of mud-brick. this wall isolated the temple from it surroundings, which symbolically represented the forces of chaos. metaphorically the mud resulted from the union of heaven and earth. the brick wall itself was therefore set in wavy courses to symbolize the primeval waters, representing the first stage of creation. the exterior walls of the temple resembled a fortress, so as to defend it against all forms of evil. the temple was entered through two pylons, beyond which lay an open court. this court sometimes had colonnades along the sides and an altar in the middle. next, along the temple-axis came the hypostyle, a pillared hall often surrounded by small rooms which are used for the storage of temple equipment and for other secondary

oses. finally, there was the sanctuary, which was a dark room containing the shrine, where the figure of the neter was placed. the sancthe gnostic handbook page 66 tuary s doors were shut and sealed all year long and were open only for the great festivals. the sanctuary was called the great seat. historical deception: the untold story of ancient egypt moustafa gadalla bastet publishing, 1996. the temple symbolized the fourfold process which took place both within the heavens and the activity taken by the priesthood in their ritual activities. it has a specific application within our description of the process of cosmic mediation in the heraldic cycle. if you telescope the imagery you could image a high priest moving through the stages of the temple, each stage representing a period of acti

s (and other protestant sects) of the period preached throughout american that jesus was returning and a great disappointment occurred due to a misunderstanding of this prophecy. modern groups deriving from the adventists including seventh day adventists and branch davidians continue to believe that this date was significant and teach that in 1844 jesus entered the holy of holies in the israelite temple and began an investigative judgment of the dead. during the period from 1844 to an unspecified date the angels of the book of revelation will unveil their messages and mankind will go through great tribulations heading towards the second coming of jesus. this theology while in a language different from the egyptian heraldic cycle is basically identical. the energy of christ can be related t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

but originating in the ajna. only by communion with the logos can the ajna be awakened. the counsel and warning is that there will be a temptation to make others worship at your feet. no semblance of fallen self can be allowed to remain when awakening this force, any dialectic field will cause destruction. the promise offered to those who overcome this centre is that they be made a pillar in the temple of god. that is, they will have their whole chakra system activated and transformed, and will thereby become static in nature and achieve immortality. the church of laodicea the church of laodicea is the sahasrara or crown centre. it is located above the top of the head and is known as judging the people. its name suggests the immense and awesome power of this centre, it is that of divinity

energies which are emanated from the solar sphere have certain distinct characteristics. these characteristics help us to appreciate the nature of both x and y forces. the major traits of these energies is that they are all pervasive, and interpenetrate all levels of the intermediate and lower worlds (briah and below. they are contractive and expansive, which means they may be magnified to fill a temple space, or concentrated to act through a talisman or icon. both energies are manipulatable, that is, they can be modified and utilised through the trained will of the gnostic. at the same time, this manipulation is only valuable if controlled by the true self, as these energies will bring about subtle changes which are not discernible if only controlled by the psyche. both energies are imita

e translated to become immortals within the heavenly hierarchy. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles through many lives as they transform from earthly to heavenly substance. they follow the will of the pleroma and are reborn as his children on the restored new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh 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 ho

lence. the use of mantras. programmed meditation and concentration. meditative and concentrative silence there is a sanctuary of holy quiet within you, a place where god reigns supreme. here god thinks his thoughts through you, your mind is inspired with knowledge, your eyes are opened to a new vision; your eyes are attuned to the voice of wisdom;your lips are sealed against idle words; your body temple is hallowed by the divine presence. the silence is the pearl of great value for when you are really silent before god- when your mind is cleared of personal desire and is ready, receptive, waiting, when your heart is hushed to all except the love of god- then you are made god conscious. unity school of christianity. gnostic theurgy page 156 the above thought, though written from the perspec

dra (hand movement) and gestures in occult practise. there are many ancient traditions that use such methods of gesture and movement including; asana and mudra in yoga, runic postures and the hand letters of the israelite priesthood. dress and ritual materials the clothing of the ritualist can vary according to rite and to tradition. it can be very elaborate such as the ritual clothes worn in the temple of solomon or even nothing at all such as in the skyclad (naked) tradition of some schools of natural ritualism and wicca. in gnostic ritualism a white robe is normally worn by the psychic and a black robe by the pneumatic. in some rites a smaller over-robe is sometimes worn. it varies in colour depending on the ritual. other materials can include altar pieces, hangings and banners of the f

GOETIA LUCIFERIAN

m the physical body. when working with goetic demons or angels, allow the shadow and light aspects of the self to invoke them and gain their knowledge and attributes, that under willed association, you will grow in the perception of self. that which you seek from such contact you will ultimately grow in self by doing such. the body of shadow is developed by the following techniques: decorate your temple or chamber in a visually appealing manner, dragons, demons, the popular image of set, lilith, babalon upon the dragon, ect. the dark consciousness should be emanated within your black temple and that the demonic force of which you shall become by this work. you may anoint yourself in hecate oil, lucifer oil or even abramelin oil. sit quietly on a comfortable spot, facing a black or fogged m

volves a sexual technique of self-fascination in which the elixir is kept and buried in the vessel for some days and nights. this is an optional method which is very dangerous to the process which it is created. vessel preparation may continue once the pot has been cleaned. the magician will scribe the binding sigil of solomon upon it, as this will exteriorize the force summoned to reside in this temple in the earth, which you may communicate with by dreams. it is optional for the sorcerer to add a drop of his or her own blood in the vessel to consecrate it as his own. the sigil will be prepared on virgin parchment or some high quality paper. it may have a strong reinforced backing such as a piece of leather or toadskin (if common amphibious frogs or such inhabit an area, watch for dead on

cation and binding of the spirit to the vessel, bury it in a graveyard or some designated area by a great tree or hidden place. it shall reside there for a period of when the dark moon begins and grows towards the full moon. you may evoke it above the burial space on those nights, envisioning it growing in strength with your willed focus. on the night of the fullmoon, exhume the vessel and in the temple invoke the spirit through the black mirror of circle, seek the inspiration of the spirit and then retire to sleep. take notes to the dreaming communion and meeting of the force, it will guide you to the answers you seek. do not threaten or seek to harm the spirit without purpose, but be firm and consistent in your communication. demand fairly it conduct the purpose of its summoning. the ess

h may be prepared. the purpose of the bath is to refresh the mind and prepare it for the work. mix the water with soothing bath salts and a touch of abramelin oil and other of your choice. before entering the water, touch thy temples and forehead the adornation of the bath by the sacred waters of hecate and the cleansing light of lucifer, i am to prepare for the great work, and my body shall be a temple of both abstinence and fornication. after the bath and when you have robed yourself 31 the adornation at the induing of the vestments- o set-an, lord of the earth, lucifer, lord of the air, hecate, goddess of waters and shaitan, lord of flame, that i shall be wrapped in the cloak of the wolf and encircled in the serpents skin, so it is done! the conjurations the 72 spirits of the shemhamfor

ee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians and spirits of the beast, brought forth by the mighty throne, i summon thee descending spirits, dragon of the dark heavens by the crown of the dragon, enthroned eye of holy fire be friendly unto me, enter this circle and bring forth your wisdom and truth, descend and come forth from the dragon s temple, bring forth the wisdom of the wicked (translated- ol gnay zodaneta gah ialprg azazel, enay thahaaotahe ol zodameta micma micma micalz bransg gah a orh levithmong yolcam oxiayal ialpor gah ol vinu arphe gah, vovim de a mahorela ialprt momao de a vovim, vel ucorsapax ooanoan de pire ialprt zorse pambt ol, zimii oi comselh volcam g ananael vooan uniglag niisa vovim siaion yolcam ananael de ba

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

der of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the theoricus grafothe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:00 am the invoking pentagram ritual of earth the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

taught to and used by the outer order of the traditional golden dawn. however, we have adapted this lesser invoking pentagram ritual as an introduction ritual to the elemental earth principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the zelator grade. relax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-o

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

er of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 8:05 am as one is in the practicus gra/2the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:04 am

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

r of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learning to banish the elements, which is the purpose of the lbrp, one should learn to banish the planetary influences. the banishing ritual of the hexagram (brh) serves this purpose. like the lbrp, though, it is a minor banishing for lesser w

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

irp) the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. this invoking pentagram ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (say the following invocation) stoop not down into that darkly splendid world wherein continually lieth a faithless depth and hades wrapped in

nous, formless and void. go clockwise to the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "agla" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters (remain in the north and say "in the divine name adonai ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of ear

ross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and

th, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of adonai ha aretz! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. u

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "so therfore first the priest who governs the works of fire must sprinkle with the lustral waters

ding sea. remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "eheieh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the east and say "in the divine name elohim tzabaoth, i open this temple in the element of water. may the archangel gabriel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to

of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and

ent, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim tzaboth! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. u

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "such a fire existeth, extending through the rushings of air. or even a fire formless, whence come

remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "yod heh vav heh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the east and say "in the divine name shaddai el chai, i open this temple in the element of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady

ived the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and

se, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of shaddai el chai! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow i

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

e the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:55 am the supreme banishing ritual of the pentagram the supreme banishing ritual of the pentagram (sbrp) for this ritual the adept will need the sword of the hiereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it can also he performed to clear a room that must be used out of necessity for both temple and secular purposes. whenever the need for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if you are banishing a room which is to be re-dedicated as a temple space, clear the area of all objects and furniture. 1 face the east. with swor

GOLDEN DAWN RITUALS C C1

th due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conjunction or in opposition with each other. 9 when performing the hexagram rituals, it is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of telesmata. superior and inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior planets are l, k

GOLDEN DAWN RITUALS D

not making the impact with the ritual work necessary to cause the invocation or the banishment to take place as desired. remember that the wand, when using the colored band, should generally be held by the thumb and by two fingers to give it a stable foundation in the hand. it is important that the wand never be leaned or placed in a position where it can easily be knocked over or damaged during temple work. remember, it is necessary in planetary workings to use the proper house for invocation. this was covered in the outer order material, but it is re-emphasized here. again, we will list these as: planet day night l k j k i l c g b 5 d d b c f f a h a e e now, when working with triplicities it is important that we understand the first zodiacal sign of the triplicity or kerubic emblem the

is "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" for o it is "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" these could be said while you are circumambulating around the temple after you have purified each quarter and have ended in the east. so, for example, after you have purified all four quarters with n and have ended in the east, circumambulate one complete time saying the call of n, upon completing this continue on with consecrating all four quarters with o, ending in the east, circumambulating once around while saying the call for o. step 3 now the temple ar

d. take up the lotus wand by the white end, and circumambulate around three times, beginning in the east, and ending in the east. after you have done this, return to the west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourself to feel the energy in the temple. step 4 perform the supreme invoking ritual of the pentagram at the four quarters of the room, tracing the proper pentagram in each quarter with the appropriate divine names. be sure to give the correct grade sign after each element. since you are invoking, you will use the white portion of your lotus wand. after you are done with the s.i.r.p, you will now move back to the eastern quarter

GOLDEN DAWN RITUALS E

tters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors must be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the colors. if you make your lamen out of wood, apply gesso before painting. petals of the rose colors 6 background letter a yellow violet b yellow violet g blue orange d green red h red green w red-orange blue-green z orange blue j amber blue-violet f yellow violet y yellow-green red-violet k viole

GOLDEN DAWN RITUALS ENOCHALL

ngle of air tablet. sembabam (meaning unknown) semeliel: name of sol pentagram, planetary angel presiding over the sphere of sol. semeroh (meaning unknown) sendenna: name of an evil spirit. ser: mourning/ lamentation (cf. eophan. sgva: subservient angel of air angle of fire tablet. shal: subservient angel of earth angle of air tablet, also known as shial. shial: angel, also known as shal. siaion: temple/ temples. sias: subservient angel of air angle of air tablet, also known as sigas. siasch: esiasch, brother. siatris: scorpion/ scorpions. sibsi: the covenant. 56 sigas: angel, also known as sias. sigmorf: governor of the first division of the aethyr tan (49. sioda: commanding angel of earth angle of fire tablet. siosp: angel, also known as sisp. siosp: angel, also known as sisp. sision: te

GOLDEN DAWN RITUALS F

e representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes

crucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus should always be facing east. if the adept is working in a confined s

rcle over the innermost petals of the rose and vibrate the divine name "hwhy" step 18 from the top of the rose cross lamen to the bottom, draw a vertical line while vibrating "hyha" from the left of the rose cross lamen to the right, draw a horizontal line while vibrating"\yhla" 8 step 19 wrap the newly consecrated rose cross lamen in white silk or linen. then proceed to purify and consecrate the temple with n and o as in the beginning of the consecration ceremony. step 20 close the vortex by performing the reverse circumambulation, widdershins, three times. step 21 move to the west of the altar, facing east, and perform the final release "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations with the blessings of hwchy and

GOLDEN DAWN RITUALS G

r. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefo

icular element in the four quarters. the adept must precede each pentagram with the equilibriating pentagram of. let the adept be attentive to reciting all of the divine names associated with the tool. close with the qabalistic cross and prayer. when the consecration and empowerment of the implement is complete, let the adept keep his or her tool wrapped in white silk or linen. step 13 purify the temple with n and consecrate with o, exactly as in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. st

s in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. step 16 perform the l.b.r.p "i now declare this temple and rite duly ended" note: if you are consecrating only one tool and not all of them at one time, you may close with the supreme banishing ritual of the pentagram of the specific element that you are working in. for example, if you have consecrated the fire wand only, you may close with the supreme banishing ritual of fire. although the above ceremony may seem like an extreme amount of work

GOLDEN DAWN RITUALS J

edge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. dsj: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standa

GOLDEN DAWN RITUALS K

rom the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. 11 chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standa

GOLDEN DAWN RITUALS T

-aox unto the harvest of a widow. how many are there which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the dragon sink? come away! bagle avavago gohon niiso bagle momao for the thunders have spoken! come away! for the crown of the siaion od mabza iad o i as momar temple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi ta abramig. and unto our comfort and of such as are prepared. lof m the ninth key micaolz bransg prgel napea ialpor a mighty guard of fire with two-edged swords flaming, ds brin efafafe p vonpho olani od obza which have vials eight of

GOLDEN DAWN RITUALS T3

-aox unto the harvest of a widow. how many are there which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the dragon sink? come away! bagle avavago gohon niiso bagle momao for the thunders have spoken! come away! for the crown of the siaion od mabza iad o i as momar temple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi ta abramig. and unto our comfort and of such as are prepared. lof m the ninth key micaolz bransg prgel napea ialpor a mighty guard of fire with two-edged swords flaming, ds brin efafafe p vonpho olani od obza which have vials eight of

GOLDEN DAWN RITUALS U1

are not so moveable, owing to the effect of twklm. in them are placed the faculties of support in firmness and balance; they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which are active. they are the columns of the human temple. from dwsy are formed the generative and execretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand, the simulacrum of the vital forces in trapt. it is the special seat of the automatic consciousness. that is, not the will, but the simulacrum of the will in trapt. dwsy is the

GOLDEN DAWN RITUALS VENUSZAM16

ge k jupiter a# violet venus e yellow l saturn a indigo f green-yelatconsecration ceremony for a venus talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of

in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals

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 therefore the elements

ist me in my path to the light divine" step 33 wrap the talisman in silk or linen, put it away "in the name of yhshvh the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in 12 peace unto their places. may the blessings of yhshvh, be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ belletz1 the enterer of the threshold r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the general exordium the speech in the silence: the words against the son of night: the voice of thoth before the universe in the presence of the eternal gods: the formulas of knowledge; the wisdom of breath; the radix of vibration; the shaking of the invisible:

GOLDEN DAWN RITUALS Z1

formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, an

y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, the veil. paroketh formeth the east of the temple. first in importance cometh the symbolism of the east. the three chiefs who govern and rule all things, the viceroys in the temple of the unknown second order beyond, are the reflections t

. the third is the cancellarius because in dwsy, 2=9, is the m reflected from trapt. thus, the order is governed by a triad, one in intention but having different functions: the imperator to command, the praemonstrator to instruct, and the cancellarius to record. the proper mantle of office of the imperator is the flame, scarlet robe of o and severity, as on him do the energy and stability of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen simila

sist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the se

of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the second order from the outer order. he superintends the working of the outer order, seeing that in it nothing be relaxed or profaned, and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the second order. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his left breast on the robe represents the purification of the outer order by n. he may wear a lamen like that of the hierophant, but blue upon a

GOLDEN DAWN RITUALS Z2

ms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the art of alchemy, the order of its processes and transmutation. index for general reference to the enterer ceremony of the 0= 0 grade 1. a the ceremony itself. the place of the temple. 2. b the hierophant. 3. c the officers. 4. d the candidate 5. e the ceremony of opening. 6. f hierophant states that he has received a dispensation from second order, and commands hegemon to prepare candidate. candidate prepared. speech of hegemon. 7. g admission of candidate. first barring by kerux. first baptism of the candidate with o and n. 8. h the candidate is conducted to the foot o

ntacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in

old before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing unto the spiritual exaltation of the adept, it may sometimes appear as if he beheld it with mortal eye) then let him withdraw awhile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he aspire to see the glory conforming, and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t. now, let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon, presently also, imagining it to enshroud and envelope him, and again endeavoring to

GOLDEN DAWN RITUALS Z3

the descent of the lower genius of the candidate. meanwhile, the great assessors of judgment examine into the truth of the accusations formulated by the evil and averse antithesis. the assessors of judgment come not under the head of invisible stations, but during the obligation and circumambulation of the candidate, until he is brought to the light, they hover immediately about the limits of the temple and their evil antithesis immediately below. therefore, when the candidate stands before the altar before the obligation, is the decision actually taken by the human will of the candidate. rarely in his life has he been nearer death, seeing that he is, as it were, disintegrated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to the

GOLDEN DAWN RITUALS ZAM10

nd forcibly to my behest, again, to shroud me from the eyes of men. should i ever utter the word, come quickly and without hesitation so that looking, they may not see, and i may be rendered invisible from my enemies. and now i say unto ye, depart ye in peace, with the blessing of god the vast and shrouded one, and be ye very ready to come when ye are called" step 25 take the parchment out of the temple. step 26 close the vortex. step 27 perform the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the

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the world to come. thy powers shall be magnified by the light that surrounds thee. be wise in wisdom and know that to give forth thy healing is to praise thy god. i do project upon thee the light of brilliance that may bring the love, and peace profound" step 15 make the sign of the enterer on your astral double "be thy mind open unto the higher, be thy heart a center of the light, be thy body a temple of the holy spirit! oh lord of the universe, thou who art all merciful, in the name of \yhla hwhy and in the name of layqpx, thy great archangel, i now call upon the \ylara to enforce the shroud between my spiritual self standing before thee in the east, the forces of the qlippoth, and the force that would rape my aspirations and true will" step 16 perform the qabalistic cross. 7 "unto thee

GOLDEN DAWN RITUALS ZAM12

chief adept (goes to the east and forms a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe rejoicing (drops arms to the side then extends the arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great eastern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist "all make the theoricus grade sign (chief adept moves back behind the cubicle altar) first adept (circumambulates to the fire tablet, holds arms in the form of a cross in front of the tablet "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side then extends arms forward as in a

ms in the form of a cross in front of the tablet "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great southern quadrangle, ye mighty archangels, angels, kings, rulers and elementals. come now and assemble in this temple to partake with us of this holy eucharist "all make the philosophus grade sign (first adept circumambulates back to his place) 4 second adept (circumambulates to the water tablet and extends arms in the form of a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side, then extends arms forward as in a greeting with

ater tablet and extends arms in the form of a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side, then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great western quadrangle. ye mighty archangels, angels, kings, rulers and elementals. come now, assemble in this temple and partake with us of this holy eucharist "all make the practicus grade sign (second adept circumambulates back to his position) third adept (circumambulates to the earth tablet and extends arms in the form of a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side, then extends arms forward as in a greeting with

rth tablet and extends arms in the form of a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side, then extends arms forward as in a greeting with palm upwards "i invite you all, you glorious beings of the great northern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist" all make the zelator grade sign" first adept (moves to the east facing east "all kneel. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. we adore thee and we invoke thee. thou who art all powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and g

GOLDEN DAWN RITUALS ZAM13

e from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standa

e assigned to teach and council" second adept "before i was blind and now i see" chief adept "i am the reconciler within the ineffable. i am the dweller in the invisible. be our minds open to the higher (chief adept places the crux between the spine and shoulder blades of other adepts, against the left breast of the second adept, and the right breast on the third adept) chief adept "be thy body a temple of the rose and cross (chief adept places the crux on the base of the spine on all the adepts, the second adept on the left hip and the third adept on the right hip) chief adept "be thy body a temple of the rose cross" chief adept "i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second ade

GOLDEN DAWN RITUALS ZAM14

lity, and wheresoever thou mayest be now, by the power of the spirit devolving upon me by this ceremony, i do project unto thee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the sign of the enterer three times to project the light "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" make the sign of silence. step 27 pause. perform the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted_(his/her name, who now standeth invisibly and humbly before thee to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy di

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rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of the

gence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as

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 therefore the elements

to the light divine" 12 step 33 wrap the talisman in silk or linen, put it away, and announce "in the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessings of hwchy, hcwhy be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ bellorfama fraternitatis of the meritorious order of the rosy cross r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 seeing the only wise and merciful god in these latter days hath poured out so richly his mercy and goodness to mankind, whereby we do attain more and more to the perfect knowledge of his son jesus christ and of nature, that justly w

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ame with all our hearts to other godly learned men, notwithstanding our handwriting which is in our hands, no man (except god alone) can make it common, nor any unworthy person is able to bereave us of it. but we shall help with secret aid this, so good a cause, as god shall permit or hinder us. for our god is not blind, as the heathen's fortuna, but is the churches' ornament and the honor of the temple. our philosophy also is not a new invention, but as adam after his fall hath received it, and as moses and solomon used it, also it ought not much to be doubted of, or contradicted by other opinions, or meanings; but seeing the truth is peaceable, brief, and always like herself in all things, and especially accorded with by jesus in omnia parte and all members, and as he is the true image o

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of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted (state earthly name, who now standeth humbly before thee as (whisper your power name) to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine one

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nd flashes through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the wes

he ineffable. i am the dweller of the invisible. let the white brilliance of the divine spirit descend. in the name and power of that divine spirit, i invoke thee, o my divine genius, that thou manifest thyself to me and in me, to help me to purify my lower self, to teach and assist me to unite myself unto thee in divine perfection so that i also may be built into the living rock, a pillar of the temple of my god. also, that i may no longer come to dwell on earth as mortal man, but that i may be as osiris going forth to seek and to save the lost ones of the race of man" after contemplating say "thus, at length have i been enable to begin to comprehend the form of my higher self" step 31 return to west of the altar, facing east. say: 12 "and now, in the name and power of the divine spirit

GOLDEN DAWN RITUALS ZAM21

he lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the hermetic order of the golden dawn in the outer. in addition, it is to aid us in (state any other purpose. before we dare proceed into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief

in every virtuous and godfearing heart? 3 o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen (all rise) chief adept "fraters and sorors of the r.r. et a.c, let us purify and consecrate this temple. magus of water, i command thee to perform the lesser banishing ritual of the pentagram and to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it to the east facing chief adept) magus of water (draws invoking water pentagram i

of water, i purify thee with water" magus of water (scatters water around the edges of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to

and draws the invoking pentagram of air "i exorcise all evil and impure spirits by the powers of air and in the name of exarp and oro ibah aozpi (faces west, swings/ and makes a cross in the air and says "in the name of shaddai el chai, all mighty and everlasting god, and in the name of the great archangel of air, raphael, i exorcise thee through the power of air (circumambulates once around the temple starting in the east while saying "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud" second adept (moves over to the north, picks up pantacle and salt, moves to the east facing east, and draws the invoking pentagram of earth "i exorcise all evil

d draws the invoking pentagram of earth "i exorcise all evil and impure spirits by the powers of earth and in the name of nanta and mor dial hctga (now faces west, swings/ and draws cross in the air "in the name of adonai ha aretz and adonai melekh and in the name of the great archangel of earth, auriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air w

GOLDEN DAWN RITUALS ZAM22

ve circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in adverse and damaging ways. remember always that the sun is the visible dispenser of light to our world, yet, too much exposure can burn beyond repair. therefore, the adept will do well not to over expose him/herself to the potency of the solar talisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou maye

descend upon my head and teach me the value of self sacrifice so that i shrink not in my hour of trial, but that my name may be written on high, and my genius stand in the presence of the holy one in that hour when the son of man is invoked before the lord of spirits and his name before the ancient of days. amen. invocation of o step 1 formulate pillars standing in the east (or stand between the temple pillars) make the sign of philosophus. say: let us adore the lord and king of o! twabx hwhy, blessed be thou, leader of armies is thy holy name. step 2 4 go to the south, and draw the invoking active spirit pentagram. vibrate hyha, bitom, in a circle, draw the invoking fire pentagram and vibrate twabx hwhy. say: and the \yhla said, let us make adam in our own image, after our own likeness a

d spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy one, blessed be he, witness my pledge. step 9 place the talisman on the white triangle upon the altar. stand west of the altar and face east. say: o ye powers of trapt which i have now invoked within this temple, know that all is now in readiness to duly and completely consecrate this talisman of a. i call upon ye now, ye powers of trapt, to aid me with your might and power that i may cause the great angel lakym to give life and strength to this creature of talismans, and that under the direction of laykn, which is fully and 8 completely in conformity with my will, the spirit of a, trws, may empowe

path to the light divine. step 3 wrap the talisman in white silk or linen, and put it away. say: in the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony, no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessing of hcwhy hwchy be with you now and forever more, and let there be peace between me and you. step 4 close the temple and do final banishings. 20 21 a m c p t b g d k r w h z j f y l n s u x q tudw hwla hwhy lapr \yklm trapt trws lakym las ra god form r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 ra is the great god of the sun, and it is he who sails across the sky, causing it to rise in the east and set in the west. his beak is of emerald, and his skin is of a natural flesh tone. his eyes are as

GOLDEN DAWN RITUALS ZAM24

his material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 (officers assemble the temple and robe up. chiefs seat themselves on the dais. members robed and wearing their sashes enter and sit in the correct quarter- inner order members in the east, philosophus in the south, practicus and theoricus in the west, zelators and neophytes in the north. the temple is opened in the neophyte grade. all are seated) hierophant (knocks "fraters et sorors of all grades of the temple of isis

cticus grade sign or the sign of your grade" kerux (kerux passes to the north and faces the stolistes "all face north" stolistes (turns to the north, holding the paten on high "let us adore the lord of the universe. holy art thou, lord of the earth, which thou hast made for thy footstool (makes a cross with the paten) all give zelator grade sign or the sign of your grade" kerux (passes around the temple to his place "all face toward the altar" hegemon (stands east of the altar, facing west, and holding the lamp of the kerux on high) let us adore the lord of the universe. holy art thou, who art in all things, in whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the

de sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the breth

cers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers up and leads out all who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with them and clothe outside the temple in readiness for their installation by the new hierophant now to be appointed. all inner order members now present assume their rose crosses. chief adept takes his place on the throne of the east. second adept on his left; third adept on his right. lesser officers leave dais and take seats among other members) chief adept "peace profound, my brethren (he rises) second adept "emanuel (he ris

guration so that the work of wisdom may continue and that the grace and sanctification of the holy and glorious zion may be communicated to the zion which is on earth. therefore, the worlds rejoice together 6 and are fulfilled in all completion. i beseech you to join with me in my intention, and to ratify in your hearts, the solemn and sacramental words by which i assume this external and visible temple of isis mighty mother into the house not made by hands, built of lively stones, the company of the adepts, and it is so assumed accordingly" second adept "cum potestate et gloria" third adept "amen (chief adepts are seated) chief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of the mysteries which

GOLDEN DAWN RITUALS ZAM5

earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the secret works of chiram, one in essence, but three in aspect. it is true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work. as all things owe their existence to the will of the only one

GOLDEN DAWN RITUALS ZAM9

t a. c. z e l a t o r a d e p t u s m i n o r 2 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ocha was always depicted uncompromisingly as a male by the peoples of the andes. that much about him is known for certain. no historian, however, is able to say how ancient was the cult of this deity before the spanish arrived to put a stop to it. this is because the cult seemed always to have been around; indeed, long before the incas incorporated him into their cosmogony and built a magnificent temple for him at cuzco, the evidence suggests that the high god viracocha had been worshipped by all the civilizations that had ever existed in the long history of peru. citadel of viracocha a few days after leaving nazca, santha and i arrived in cuzco and made our way to the site of the coricancha, the great temple dedicated to viracocha in the pre-colombian era. the coricancha was of course lon

pre-colombian era. the coricancha was of course long gone. or, to be more exact, it was not so much gone as buried beneath layers of later architecture. the spanish had kept its superb inca foundations, and the lower parts of its fabulously strong walls, and had erected their own grandiose colonial cathedral on top. walking towards the front entrance of this cathedral, i remembered that the inca temple that had once stood here had been covered with more than 700 sheets of pure gold (each weighing around two kilograms) and that its spacious courtyard had been planted with fields of replica corn also fashioned out of gold.7 i could not help but be reminded of solomon s temple in far-off jerusalem, also reputed to have been adorned 3 encyclopaedia britannica, 1991, 6:276-7. 4 paul devereux

. godine, publisher, boston, 1992, p. 134. see also a. r. hope moncreiff, the illustrated guide to classical mythology, bca, london, 1992, p. 153. 7 peru, p. 181. graham hancock fingerprints of the gods 52 with sheets of gold and a marvellous orchard of golden trees.8 earthquakes in 1650 and again in 1950 had largely demolished the spanish cathedral of santo domingo which stood on the site of the temple of viracocha, and it had been necessary to rebuild it on both occasions. its inca foundations and lower walls survived these natural disasters intact, thanks to their characteristic design which made use of an elegant system of interlocking polygonal blocks. these blocks, and the general layout of the place, were almost all that was now left of the original structure, apart from an octagona

ade use of an elegant system of interlocking polygonal blocks. these blocks, and the general layout of the place, were almost all that was now left of the original structure, apart from an octagonal grey stone platform at the centre of the vast rectangular courtyard which had once been covered with 55 kilograms of solid gold.9 on either side of the courtyard were ante-chambers, also from the inca temple, with refined architectural features such as walls that tapered upwards and beautifully-carved niches hewn out of single pieces of granite. we took a walk through the narrow, cobbled streets of cuzco. looking around, i realized it was not just the cathedral that reflected spanish imposition on top of an earlier culture: the whole town was slightly schizophrenic. spacious, balconied, pastel

chugged along the lower horizontal of the first z, then shunted and went backwards up the oblique, shunted again and went forward along the upper horizontal and so on, with numerous stops and starts, following a route that eventually took us high above the ancient city. the inca walls and colonial palaces, the narrow streets, the cathedral of santo domingo squatting atop the ruins of viracocha s temple, all looked spectral and surreal in the pearl-grey light of a dawn sky. a fairy pattern of electric lamps still decorated the streets, a thin mist seeped across the ground, and the smoke of domestic fires rose from the chimneys over the tiled roofs of countless small houses. eventually the train turned its back on cuzco and we proceeded for a while in a straight north-westerly direction tow

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

e new aeon english qabalah, by way of my involvement with t. o. p. y.1, in the late 1980s, when the equinox, volume vii was in production, and available to members and allies of t. o. p. y. at least one of the names mentioned in cipher was familiar to me: jake stratton-kent. i briefly immersed myself in this new method, for the new aeon, of using the english language, and 1. t. o. p. y, or[ thee] temple ov psychick youth, which i was involved with from 1989- 1992. xiv allen h. greenfield applying numeric values to the english alphabet. some of us, in the fullerton area, in orange county, california, were involved in these studies. while i haven t done much with it in recent times, some of my earliest ceremonial was performed using naeq values, including those which led to what became known

ic texts were mistaken for hebrew. for example, the phrase ruach elohim usually translated spirit of god or wind of god may actually refer to a specific form of energy used by a race of extraterrestrial beings. rabbi ibn aaron anticipated the chariots of the gods idea by many years, and was far more literate in his exposition than anyone in the field, up until the comparable scholarship of robert temple s the sirius mystery. rabbi ibn aaron was an early organizer of the national ufo conference. he died in 2005. 6 allen h. greenfield achad, frater, also known as frater parzifal, real name charles robert john stansfeld jones, born 1886, died 1952. frater achad is a key figure in the magical revival of the 20th century. recognized by aleister crowley as his magical son (and presumable heir, a

ufo lore begins in 1947 (the year of crowley s death, but bsra was developing contactee information a few years earlier. strictly speaking, the crossover from cosmic communication, as with john newbrough and his oahspe, or 1. louis bimstein may have selected max theon as a pseudonym in part for the initials m.t. in rosicrucian circles, m.t. is the abbreviation for magister templi or master of the temple the 2=8 degree. according to kenneth mackenzie, historian and initiate of that secret order, this circle held assemblies at camra in poland every nine years. bimstein was originally a polish jew. in his native warsaw, the adepts of the philosophus degree (6= 4) assembled every five years. these degrees are closely paralleled in the a.a. system, and that of the hermetic order of the golden d

poland every nine years. bimstein was originally a polish jew. in his native warsaw, the adepts of the philosophus degree (6= 4) assembled every five years. these degrees are closely paralleled in the a.a. system, and that of the hermetic order of the golden dawn. note that crowley regarded blavatsky as a high intitiate of the great white brotherhood, or a.a. he ranked her an 8= 3 (master of the temple) in his class b commentary on the voice of the silence, in which he pointedly credits himself the lesser grade of 7= 4. secret cipher of the ufonauts 37 crowley and liber al, came in 1944, with mark probert and the inner circle ufo trance channelings, under the direction of meade layne s bsra. madame blavatsky s first control in the parlance of 19th century mediumship was called john king a

ance and evolutionary stagnation. mystics generally consider that understanding the motivations of either of these sources may be beyond our knowledge or even our capabilities. existentially, however, it may be stated with confidence that one is dedicated to keep us in subjugation, misery and stagnation; the other to our betterment and enrichment though both at 1. see the sirius mystery by robert temple for a discussion of the sirius connection also kenneth grant s outside the circles of time discusses the matter from a magical perspective. 60 allen h. greenfield times have made claims to being our saviors. there are keys for decoding which is which for example, rituals that have been generated or handed down to the magical lodges of modern times which refer to a star or the stars directly

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

mposed of the cosmic element, water. table ion the following page contains three symbolic ways of representing these cosmic elements. the first group of symbols are magical and cover all five elements. the second group of symbols are kerubic astrological sigils. the third alternate symbol group are the eastern tattwas adopted by the golden dawn. 20 21 the magical universe 'the magician works in a temple; the universe, which is (be it remembered) coterminous withhimself" aleister crowley, book 4 the magical universe is the macrocosm of the magician. as a magician, you will have your own experiences in your own aspects, but no two magicians will see the subtle planes of the watchtowers and aethyrs in exactly the same way. these general agreements are called signposts. like key sites on a map

ence. these forces advance gradually into creative transformations and the renewal of form. you should study these figures carefully until you get an intuitive feel for how these different forces and energies course through the watchtowers. four major types of forces s can be found, creative, destructive, masculine and feminine. 42 watchtower pyramids and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. aleistercrowley,the vision and the voice enochian magic explains the specific procedures used to convert each watchtower square into a truncated pyramid. figure 15, appendix a, shows the results of converting the tablet of union squares finto truncated pyramids. figures 16 to 31 show the pyramids of the four watchtowers. these, or similar diagrams, c

erarchy of deities must be addressed during all magical operations in the watchtower squares. use the following hierarchy for your invocations: kings seniors sephirothic cross angels kerubic angels archangels angels lesser angels demons 53 the major magical instruments and weapons let theadeptbe armed with his magickrood jand pro vided with his mystic rose. aleister crowley, the star sapphire the temple. as a magician, your temple is your universe. enochian magcck does not recognize only one universe but a myriad of universes, one for each man. as our thinking tends to be similar to that of others, so our universes tend to overlap. as thinking (le, our inner subjective universe) tends to be dissimilar, so our universes tend toward isolation. this fact is dearly seen in the third aethyr, zo

e nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys and thus the step brother of horus. he is called the'initiator of the temple' his chief function is to serve as a guide through the tuat and to assist the dead through the after-death state. he is shown with the head of a jackal. bast intuition, magick, irrational mirad. bast is shown as a cat. like a cat sees in the dark, so bast can see into the past and future. mestha endurance, mental protective force, conscious control. he is the son of horus and is shown with

tes of the tuat. the following is a translation from a vignette in the papyrus of hunefer. it can be used in watchtower squares presided over by the god anubis: may royal peace be given by os ris-khenti amenti, lord of eternity, wise one throughout all duration; and may be invoked the initiation of the company of the gods; and may be invoked anubis, the subtle dweller, the divine initiator of the temple, who allows the followers of osiris to enter finto and to come forth from the magical universe, and who rewards the lords and masters so that their light will be strengthened and nourished. 71 astrological influences astrology in education is usefui as geology is to the prospector; it tells you the sort of thing to look for, and the direction in which to explore. aleister crowley, magick wi

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

iter, a square, and so forth. in practice, however, the traditional triangle of art, specially prepared for the ritual, is generally quite sufficient. the adept may nonetheless wish to experiment with polygons other than a triangle for use as constrainment devices, since there exists historical precedent in the rosicrucian tradition for this variation. place the triangle of art in the east of the temple or in the direction usually associated with the force. for example, to evoke the demon of air, set up the triangle of art in the west, the quarter toward which the magician should face to skry to the plane of air. one line of tradition then suggests the use of vast amounts of thick, smoky incense for the entity to use as a material basis to appear. in recent decades, however, research has s

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ully were perpetuated the name and in many cases the observances of midsummer. new christian feasts, especially of saints, seem purposely as well as accidentally to have been made to fall on heathen holidays. churches often rose precisely where a heathen god or his sacred tree had been pulled down, and the people trod their old paths to the accustomed site: sometimes the very walls of the heathen temple became those of the church, and cases occur in which idol-images still found a place in a wall of the porch, or were set up outside the door, as at bamberg cathedral there lie slavic-heathen figures of animals inscribed with runes. sacred hills and fountains were re-christened after saints. xxxvl peeface. to wliom their sanctity was transferred; sacred woods were handed over to the newly-fo

maller compass, but equally instructive as to the mingling of christian with heathen ideas, may be drawn from the old legend of fruoto. the blissful birth of the saviour, the new era beginning with him, were employed in drawing pictures of a golden age (p. 695. 793 n) and the state of happiness xliv peeface. and peace inseparable from it. the eoman augustus^ under whom christ was born, closed the temple of janus, and peace is supposed to have reigned all over the earth. now the norse tradition makes its mythic frosi likewise contemporary with augustus, frosi whose reign is marked by peace and blessedness, who made captive giantesses grind heaps of gold for him (p. 531. 871, and had bracelets deposited on the public highway without any one laying hands on them. the poets call gold' miol fro

he hennen vor (fared. seder (later) quam de mer (news, dat bi deme rine en troner (trickster) were, de in dersulven wise de lude bedroch, de ward dar brand in ener kopen' a more exact account in ofctocar cap. 321 6, and the chron. in pez 1, 1104. the legend may also confound the two fredericks, i and ii (see suppl- 1 in the ms' historia trium regum' by job. von hildesbeim (d. 1375) is mentioned a temple of the tartars. behind walls, locks and bolts stands aivithered tree, guarded by men at arms: whatever prince can manage to hang his shield on the tree, becomes lord of all the east; the great khan did succeed, and is therefore irresistible (goethe's kunst u. alt. ii. 2, 174-5. schwab's account of the book p. 181-2. the tree stands at tauris, form. susa. on the other hand, montevilla report

he wolf with his earache, are cured the moment they lie down on the grave of the martyred hen. from such delusion the heathens were free: i nowhere find it stated that they sought healing from relics or at the mounds of their kings and giants. they resorted however to sacred woods, p. 72-4 (see suppl^ in greece, particularly in boeotia, it was customary for patients, on recovery, to set up in the temple a metal model of the part of the body which had been affected. amongst ava6i]ixara an inscription mentions 7rp6ao)7rov, tit66, alsolov ^etp &c^ these votive offerings were afterwards melted down to make sacred vessels. the custom of votive tablets with limbs depicted on them may indeed have been imported into germany by the romans while yet heathens, unless we will admit that our fathers th

esses. vel manihus pagano ritu; a woman with a palsied arm is admonished in a dream* ut instar semivivae manum ceream formando exprimeret, at ad sanctae idae tumulum deferret (begin, of 10th cent, pertz 2, 573. at the same time even these authorities teach us an important distinction: the greek brought his avdorjijia out of gratitude, when the malady was healed; the german hung up the limb in the temple or at the cross-roads, with a view to obtain relief thereby' ojpitulaturo idolo' and 'per nullam aliam artem salvari vos credatis' and for this purpose a ivooden or perhaps tvaxen image sufficed, which would have been a paltry present to the succouring deity; conf. another passage from gregory in my ra. 674, atid ruinart's note thereon. so that this german heathenry is of a piece with the s

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ghtning (p. 531 n, the heathen maiden s dripping rib (deut. sag. 140, and her yellow locks (ibid. 317; in the castle is kept the giant s bone (ibid. 324. at alpirsbach in the black forest a giant s skeleton hangs outside the gate, and in our lady s church at arnstadt the riesenribbe, bechst. 3, 129; conf. jerichow and werben in ad. kuhn, no. 56. the horns of a giant ox nailed up in the porch of a temple (niebuhr s horn. hist. 1, 407, 556 giants. it on again (16114, l the giants shew more colour as we come to poems in the cycle of our hero-legend. kuperan in the hiirn. sifrit (cuprian of the heldens. 171) rules over 1000 giants, and holds in durance the captive daughter of a king. the kother brings before us, all alive, the giants asprian, grimme, widolt, the last straining like a lion at h

am felicis materiae tarn diu terebrare, quousque exceptum ignem cribro aeneo virgo in aedem ferret/ the sacred fire of the goddess, once extinguished, was not to be rekindled, save by generating the pure element anew. a plank of the choice timber of sacred trees was bored, i.e. a pin turned round in it, till it gave out sparks. the act of catching the fire in a sieve, and so conveying it into the temple, is suggestive of a similar carrying of water in a sieve, of which there is some account to be given further on. plutarch (in numa 9) makes out that new fire was obtained not by friction, but by in tercepting the sun s rays in clay vessels destined for the pur pose. the greeks worshipped hestia as the pure hearth-flame itself.1 but lemnos, the island on which zeus had flung down the celesti

of the germ. beast-apologue (eeinh. cclxiii. in fornald. sog. 1, 169 kafii prefers, wrongly i think, the reading hofsi, head. ed. skalh. 1698. 1690. 2, 190 cap. 49; this cap. is left oat in fornm. sog. 2, 189, but inserted at 10, 312. hoeses. 657 honum j&gt;ionat ok hefr oss vel dugat/ olafr summoned them to an assembly, resolving to destroy the idol himself, and sailed to the coast where the temple (hof) stood. when he landed, he found the horses of the god grazing there (j?a sau hans menn stctfshross nokr vr$ vegin, er]?eir sogftu at hann freyr astti. the king mounted the stallion, and his courtiers the mares, and so they rode to the temple; olafr dismounted, walked in and threw down the idols (gosin, 1 but took frey s image away with him. when the traendir found their gods dishonour

idled steed along, and by certain processes made it leap slowly over the staves. joh. aldolfi, i.e. neocorus, who is cited in support, says nothing at all about it. the immunity from mounting is another point of agreement with those slav horses. 1 not in rheda (wedekind s notes 1, 173. khetra, a chief place of slav heathenism, placed by adam of bremen in the land of the eetharii, where stands the temple of eedigost; dietmar gives the lutiz town in the grau eiedera itself the name of eiedegost. 2 sviatovit or svantevit has been confounded with st. vitus, sanctus vitus (conf. acta sanctor. 15 jan. p. 1018; but we cannot possibly make the god svantevit originate in vitus. 3 falk s collection of treatises, 5, 103. tondern, 1828. 4 this hese-wood may however remind us of the silva heisi, hese o

wedeti se po ptacku, see suppl. in our legends, birds converse together on the destinies of men, and foretell the future. ravens reveal to the blind the means of recovering their sight, km. no. 107. domestic fowls discuss the impending ruin of the castle, deut. sag. 1, 202. in the helgaqvrsa, ssem. 140-1, a wise bird (fugl fr63huga$r) is introduced talking and prophesying to men, but insists on a temple and sacrifices before he will tell them more. in one german story, men get to understand the language of birds by eating of a white snake, km. no. 17. sigursr understands it too, the moment the heart s blood of the dragon fafnir has got from his finger-tips to his tongue: and then swallows (igftor) give him sound advice, srem. 190-1. to kill swallows brings misfortune: ace. to sup. i, 378 i

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

natural lives, as nature intended, enjoying all the privileges of nature, and all benefits and gifts equally with all of mankind; and to be free from the shackles of superstition, the limits of ignorance, and suffering [28] the work of the order.using the word work in an official sense. consists of teaching, studying, and testing such laws of god and nature as make our members masters in the holy temple (the physical body, and workers in the divine laboratory (nature's domains. this enables the fratres and sorores to render more efficient help to those who do not know, who need or require help and assistance. therefore, the order is a school, a college, a fraternity, with a laboratory. the members are students and workers. the graduates are unselfish servants of god to mankind, efficiently

e answers returned. in other words, the member should prove his or her initiation into the degree where admission is now sought, regardless of the possession of the password or membership card or even demit. all such tests should be given in private, where the member cannot be coached by any other person. likewise, the guardian should be sure, in testing or asking a member for the password at the temple door, that no one else hears such password given. the password should always be whispered to the guardian at the door. vouching for visitors. a visiting member may be vouched for by another member of a lodge, if the member so vouching can assure the guardian that he or she has actually seen the visiting member in one of our lodges, at some time when a regular convocation or lecture was in s

the lodge to which he or she belongs. by showing a membership card to the secretary of a lodge, indicating that the dues have been paid to one's parent lodge, one may visit any lodge without paying dues to such lodge. arrears in dues to any parent lodge, will prohibit a member from visiting a lodge. grand lodge sanctum members may visit or attend general sessions or feast ceremonies of a regular temple. they may attend an initiation or "class" of the degree they have attained in the grand lodge (or any lower degree, but may not repeat such visit more than twice in succession without becoming members of such lodge and subject to its regulations, except under special circumstances as determined by the officers of the lodge. transfers members may be transferred from one lodge to another only

tive member may petition the grand secretary for reinstatement to full, active membership, accompanying his petition with the necessary amount to pay delinquent dues, or that portion thereof which may be requested by the grand lodge. he shall be reinstated to good standing in the grand lodge unless his plea for reinstatement be denied by the imperator and/or the grand master. the antechamber of a temple this is the room in which the initiates are first prepared for initiation in the various degrees. on such occasions it shall be guarded by the guardian of the temple, assisted by the deputy master. in the first degree initiation, this room is in charge of the conductor of the lodge, and no one may enter it without permission of the conductor, unless so decreed by the master. the chamber of

mple this is the room in which the initiates are first prepared for initiation in the various degrees. on such occasions it shall be guarded by the guardian of the temple, assisted by the deputy master. in the first degree initiation, this room is in charge of the conductor of the lodge, and no one may enter it without permission of the conductor, unless so decreed by the master. the chamber of a temple this is a hidden room, wherein the first part of the first initiation is conducted. it is the chamber of the cross, the abiding place of life and "death" the tomb of silence, and the place of terror. all [32] these names have been applied to it in the past, and each expresses to the mind of the initiate its function in the first degree initiation. this chamber is guarded, at first degree in

HANDBOOK OF EGYPTIAN MYTHOLOGY

arth, such as the remote desert and the areas of untamed marshland on the edges of the nile valley and in parts of the delta. many of the key events in egyptian myth, such as the burial of the murdered god osiris, were supposed to have happened in specific places in egypt or in its neighboring countries. thus a mythical geography can be superimposed on the physical geography. every major egyptian temple was designed as a miniature cosmos in which the main events in mythical history were repeatedly played out, so there came to be many tombs of osiris. it is this kind of apparent contradiction that has led many distinguished scholars to write about egyptian myth in a tone of baffled irritation. g. s. kirk complained that a liberalism of interpretation, amounting at times to a chaotic indiffe

cal war between ombos and hierakonpolis, or between the north and south of egypt, was the origin of the myth of the conflict between horus and seth.10 this kind of historicizing approach to myth has been out of fashion for many years but has recently been revived. introduction 5 objects from the late protodynastic period belonging to kings called narmer, aha, and scorpion have been recovered from temple deposits at hierakonpolis and abydos. these kings may have been rulers of most of egypt. they probably all contributed to the legend of menes the uniter. their ritual objects belong to a formative stage in egyptian art. strict rules were being developed to govern the content and style of the art used in palaces, temples, or tombs. this formal court-based art rapidly replaced previous styles

books of this kind 10 handbook of egyptian mythology figure 2. a section of the pyramid texts in the antechamber of the pyramid of king weni. the antechamber represented the akhet, the place where the dead king would be transformed and rise again like the sun above the horizon (courtesy of princeton university) have survived from the old kingdom, and they are rare from later periods too. no major temple library has ever been discovered intact, and this gap is one of many in the sources for egyptian myth. the main purpose of assembling these texts and inscribing them inside pyramids was to help the body of the deceased king to escape the horror of putrefaction and his spirit to ascend to the celestial realm where he would take his place among the gods. some of the texts were probably recite

estial ferrymen who inhabit a complex and intensely imagined realm of the gods. the most frequently mentioned deities are anubis, atum, geb, horus, isis, nephthys, nut, osiris, ra, seth, shu, and thoth (see deities, themes, and concepts. these include most of the deities who make up the ennead of heliopolis, and it is often argued that the pyramid texts largely represent the theology of the solar temple at heliopolis. a stellar element was also important in the pyramid texts. the king was destined to join the imperishable stars, and the god osiris was identified with the constellation of orion and the goddess isis with the dog star, sirius.20 the cult of osiris is hardly known before the fifth dynasty, but he gradually became the most important funerary god. one thing the pyramid texts are

igious capital. most new kingdom rulers were buried there in underground tombs in the desert wadi now known as the valley of the kings (see figure 5. the offering cults for the dead kings were carried out in separate mortuary temples some way from their tombs. amun, who had been the most important god in thebes since the middle kingdom, united with the sun god and became the king of the gods. the temple of amun at karnak in eastern thebes developed into the biggest and richest temple complex in egypt. the eighteenth dynasty is often considered the high point of egyptian culture. much great art and architecture was produced during the reigns of queen hatshepsut (c. 1473 1458 bce; her nephew and stepson, king thutmose (tuthmosis) iii (c. 1479 1425 bce; and the latter s great-grandson, amenho

HEAVEN HELL

funeral monument on the rocky platform in the mountain of tchesert it is more than probable that either he or his architect had in mind the rocky platform on which the great pyramids of giza stand, and it seems as if he built it on a massive rectangular base, so that it might appear conspicuous and imposing from a distance. like the earlier royal builders of pyramids, menthu-hetep built a funeral temple in connexion with his pyramid, and established an order of priests, who were to perform the services and ceremonies connected with his worship, and he allowed the ladies of his court to be buried round about it, just as did the kings of old who reigned at memphis. the great feature of menthu-hetep's monument, which has no parallel in the older pyramids in the north of egypt, is the ramp, wi

es and ceremonies connected with his worship, and he allowed the ladies of his court to be buried round about it, just as did the kings of old who reigned at memphis. the great feature of menthu-hetep's monument, which has no parallel in the older pyramids in the north of egypt, is the ramp, with a double row of square columns on each side of it, which he built on the front or eastern face of the temple platform. now whilst menthu-hetep iii. was employed in building his pyramid and funeral temple, the hereditary governors and nobles of important provinces in upper egypt were not slow to avail themselves of the opportunity which peace and the renewed prosperity of p. 11 the country gave them, and they began to make rock-hewn tombs for themselves and the members of their families in the hill

ceremonies connected with the worship of the gods in their temples, and the funerals of kings and officials, lost the magnificence which had characterized them under the xiith dynasty, and the building of pyramids and the making of rock-hewn tombs ceased for a period of some hundreds of years. with the rise to power of the theban kings, who formed the xviiith dynasty, a marvellous development of temple and funeral ceremonies took place, and, thanks chiefly to the vast quantities of spoil which were poured into thebes by the victorious armies of egypt on their return from western asia, the cult of the gods and of the dead assumed proportions which it had never reached before in egypt. the chief deity of thebes was amen, the "hidden" or perhaps "unknown" god, in whose honour a shrine was bu

r against the nubians, and became master of the gold-producing districts of the eastern sudan. his next care was to rebuild, or perhaps to repair and add to, the sanctuary p. 18 of amen, and he founded the famous college of priests of amen, whose counsels guided, both for good and for evil, the destinies of egypt for several hundreds of years. he richly endowed these priests and their god and his temple, and on many of the coffins of this brotherhood are representations of members of the order in the act of worshipping his names, and of pouring out libations before his cartouches. the priests of amen had, no doubt, good reason for worshipping amen-hetep with such devotion. it is unnecessary to describe in detail the growth of the cult of amen under the xviiith dynasty, and it will suffice

iefs which survived among the populace p. 19 in general. they were obliged to tolerate and respect the universal belief in osiris as the judge, king, and god of the dead, for they, of course, found it impossible to eliminate from the minds of the people the effect which the traditions of a material heaven, handed down for untold generations, had made upon. them. among the servants of amen and his temple, however, there were some who preferred to put their faith in the religious writings which had satisfied their ancestors many centuries before, and to these we owe the great collection of religious and funeral texts called per em hru"[the book of] coming forth by day" which is now commonly known as the theban recension of the book of the dead. it is true that the subject matter of many of t

HELENA BLAVATSKY NIGHTMARE TALES

isha invented some excuse topostpone the hour of sacrifice, the god at last grew annoyed. being a jealous and angry god, he threatenedthe king with all his divine wrath. for a long time, neither commands nor threats produced the desired effect. as long as there were sacred cowsto be transferred from the royal cowsheds to those of the brahmans, as long as there was money in thetreasury to fill the temple crypts, the brahmans succeeded in keeping varuna quiet. but when there were nomore cows, when there was no more money, the god threatened to overthrow the king, his palace and hisheirs, and if they escaped, to burn them alive. the poor king, finding himself at the end of his resources,summoned his first-born and informed him of the fate which awaited him. but devarata lent a deaf ear tothes

a mental hell. yet one need not be an ascetic toassimilate spiritual life which will extend to the hereafter. all that is required is to try and approach spirit "how so? even when disbelieving in it- i rejoined "even so! one may disbelieve and yet harbour in one's nature room for doubt, however small that room maybe, and thus try one day, were it but for one moment, to open the door of the inner temple; and this will provesufficient for the purpose "you are decidedly poetical, and paradoxical to boot, reverend sir. will you kindly explain to me a little moreof the mystery "there is none; still i am willing. suppose for a moment that some unknown temple to which you have neverbeen before, and the existence of which you think you have reasons to deny, is the 'spiritual plane' of which iam s

ple to which you have neverbeen before, and the existence of which you think you have reasons to deny, is the 'spiritual plane' of which iam speaking. some one takes you by the hand and leads you towards its entrance, curiosity makes you openits door and look within. by this simple act, by entering it for one second, you have established an everlastingconnection between your consciousness and the temple. you cannot deny its existence any longer, norobliterate the fact of your having entered it. and according to the character and the variety of your work,within its holy precincts, so will you live in it after your consciousness is severed from its dwelling of flesh "what do you mean? and what has my after-death consciousness- if such a thing exists- to do with thetemple "it has everything t

according to the character and the variety of your work,within its holy precincts, so will you live in it after your consciousness is severed from its dwelling of flesh "what do you mean? and what has my after-death consciousness- if such a thing exists- to do with thetemple "it has everything to do with it" solemnly rejoined the old man "there can be no self-consciousness afterdeath outside the temple of spirit. that which you will have done within its plane will alone survive. all the nightmare talesi- the stranger's story29 rest is false and an illusion. it is doomed to perish in the ocean of maya" amused at the idea of living outside one's body, i urged on my old friend to tell me more. mistaking mymeaning the venerable man willingly consented. tamoora hideyeri belonged to the great t

ze. no wonder, that at the slightest provocation on my part the priest flew into the highest metaphysics,hoping thereby to cure me of my infidelity. no use repeating here the long rigmarole of the most hopelessly involved and incomprehensible of alldoctrines. according to his ideas, we have to train ourselves for spirituality in another world- as forgymnastics. carrying on the analogy between the temple and the "spiritual plane" he tried to illustrate hisidea. he had himself worked in the temple of spirit two-thirds of his life, and given several hours daily to"contemplation" thus he knew) that after he had laid aside his mortal casket "a mere illusion" heexplained- he would in his spiritual consciousness live over again every feeling of ennobling joy anddivine bliss he had ever had, or ou

HELENA BLAVATSKY THE KEY TO THEOSOPHY

athsome weed will disappear from his own, and so this garden of the gods-humanity-shall blossom as a rose. in all bibles, all religions, this is plainly set forth-but designing men have at first misinterpreted and finally emasculated, materialized, besotted them. it does not require a new revelation. let every man be a revelation unto himself. let once man's immortal spirit take possession of the temple of his body, drive out the money-changers and every unclean thing, and his own divine humanity will redeem him, for when he is thus at one with himself he will know the "builder of the temple" q. this is pure altruism, i confess. a. it is. and if only one fellow of the t.s. out of ten would practice it ours would be a body of elect indeed. but there are those among the outsiders who will al

s a universally diffused, infinite principle, and how can man alone escape from being soaked through by, and in, the deity? we call our "father in heaven" that deific essence of which we are cognizant within us, in our heart and spiritual consciousness, and which has nothing to do with the anthropomorphic conception we may form of it in our physical brain or its fancy "know ye not that ye are the temple of god, and that the spirit of (the absolute) god dwelleth in you" one often finds in theosophical writings conflicting statements about the christos principle in man. some call it the sixth principle (buddhi, others the seventh (atma. if christian theosophists wish to make use of such expressions, let them be made philosophically correct by following the analogy of the old wisdom-religion

of christos) that will i do" of course, this quotation, if taken in its literal sense, goes against our argument. but if we accept it esoterically, with the full knowledge of the meaning of the term christos which to us represents atma-buddhi-manas, the "self" it comes to this: the only god we must recognize and pray to, or rather act in unison with, is that spirit of god of which our body is the temple, and in which it dwelleth -ooo- prayer kills self-reliance q. but did not christ himself pray and recommend prayer? a. it is so recorded, but those "prayers" are precisely of that kind of communion just mentioned with one's "father in secret" otherwise, and if we identify jesus with the universal deity, there would be something too absurdly illogical in the inevitable conclusion that he, th

rean philosophy and other subjects under euxenus of heraclea. according to the tenets of the pythagorean school he remained a vegetarian the whole of his long life, ate only fruit and herbs, drank no wine, wore vestments made only of plant fibers, walked barefooted and let his hair grow to the full length, as all the initiates have done before and after him. he was initiated by the priests of the temple of aesculapius (asclepios) at aegae, and learnt many of the "miracles" for healing the sick wrought by the god of medicine. having prepared himself for a higher initiation by a silence of five years, and by travel-visiting antioch, ephesus, and pamphylia and other parts-he repaired via babylon to india, alone, all his disciples having abandoned him as they feared to go to the "land of encha

and the chaldeans were among the most ancient votaries of astrology, though their modes of reading the stars and the modern methods differ considerably. the former claimed that belus, the bel or elu of the chaldeans, a scion of the divine dynasty, or the dynasty of the king-gods, had belonged to the land of chemi, and had left it to found a colony from egypt on the banks of the euphrates, where a temple, ministered by priests in the service of the "lords of the stars" was built. as to the origin of the science, it is known on the one hand that thebes claimed the honor of the invention of astrology; whereas, on the other hand, all are agreed that it was the chaldeans who taught that science to the other nations. now thebes antedated considerably, not only "ur of the chaldeans" but also nipu

HINE PHIL ASPECTS OF EVOCATION

as of old, a necessity- that one.s demons do not trouble the unwary visitor, and more practically, that one is not chanced upon, mistaken for a psychotic, and incarcerated. as for food, i decided to rely on simple nutritious fare, sustaining and easy to prepare, with a stack of pot noodles as chemical aids. drugs? who needs them? still, a selection of natural substances can aid things along. the temple: black, unadorned, windowless, but not uncluttered! around its confines i heaped all kinds of junk. sheets of hardboard, rubbish from a building skip, a bucket of clay, bottles, broken radio sets, a spray-gun. everything i might need, plus a few more things besides. bringing forth the dweller within- its name is legion. i was preparing for a descent into the labyrinth, to make known my .for

on. 120 hours without sleep produces a fine paranoic .edge. to consciousness. cohering the images that welled up from within- using fingerpainting, moulding clay mixed with body fluids and excreta, sculpture using broken glass; and the more usual methods; sigils, auto-writing, taking a line for a walk. by these means the forgotten ones take shape. these .psychographs. accumulate in corners of the temple, and it takes on the clutter of an austin osman spare print. alas, these psychographs fall far short of the images and visions that flicker around me .another pile of shit for the ledger. i scream and take a hammer to them, only to collapse exhausted and retching on the temple floor. the red lines of the yantracircuit on the floor seem at that moment to be particularly mocking and indiffere

is a kind of .wrenching. feeling in my head, the snap of vertebrae being twisted, a helpless animal having its neck wrung, and i begin to howl the names that erupt from my throat. and the jackals rushed in to feed, and i laughed when i saw them .cos they all wore my face. i came back from that moment into a kind of calm detachment .emptied. momentarily of any further feeling. i walked around the temple, as though seeing the debris for the first time, sifting carefully through the mess, examining each half-finished piece as though it wasn.t anything to do with me. some i was able to give names to .you are uul, the fear of failure .you are hamal, guilt not yet erased. this was the beginning of the formation of an alphabet of binding. the second half of this operation consisted of experiment

u also have to be prepared to accept the people who accuse you of being closet christians or not eating babies or whatever. its. a sort of dayside/ backside tree of life metaphor, i guess. particularly as if you continually deny anything that.s even a bit dodgy, people will suss out that you.re talking through your backside. a few years ago, at the oxford thelemic symposium, a delegation from the temple of set did a presentation on how nice they really all were. their spokesperson mentioned some of the rumours circulating- animal sacrifices, rent boys, drugs etc. and dismissed them all, saying that the tos had been unfairly maligned. sitting there, i thought, well what.s the point then? i.d have been more impressed if they.d said .yes we do do unspeakable rituals with sheep and street urch

HINE P OVEN READY CHAOS

old a necessity, that one s demons do not derange the unwary, and more practically, that one is not chanced upon, mistaken for a psychotic and incarcerated in some asylum. as for food, i decided to rely on simple, nutritious fare, sustaining and easy to prepare, with a stack of pot noodles as chemical aids. drugs? who needs them? still, a selection of natural substances can aid things along. the temple: black, windowless, unadorned but not uncluttered! around its confines i heaped all kinds of junk. sheets of hardboard, a bucket of clay, bottles, broken radio sets, rubbish from a building skip, paints, tools, a spray-gun, everything i could possibly need, plus a few more things besides. bringing forth the dweller within: legion is it s name. i was preparing for a descent into the labyrint

thirst, exhaustion. 120 hours without sleep produces a fine paranoic edge to consciousness. cohering the images: using fingerpainting, moulding clay mixed with body fluids and excreta, sculpture using broken glass; and the more usual methods- sigils, auto-writing, taking a line for a walk. these are the means by which the forgotten ones take shape. these psychographs accumulate in corners of the temple, giving it the clutter of an austin spare print. alas, these psychographs fall far short of the images and visions that flicker around me. another pile of shit for the ledger? i scream, and take a hammer to them, only o collapse exhausted and retching on the temple floor. the red lines of the yantracircuit on the floor seem at that moment to be particularly 58 phil hine mocking and indiffer

in my head, the snap of vertebrae being twisted, a helpless animal having its neck wrung, and i begin to howl the names which erupt from my throat: zzznnnaaaaaaa shkaaa gnaaaaa iiaaaa and the jackals rush in to feed, and i laughed when i saw them cos they all wore my face. i came back from that moment with a kind of calm detachment, emptied momentarily of any further feeling. i walked around the temple, as if seeing the debris for the first time. sifting carefully through the mess, examining each half-finished piece of work, as though it wasn t anything to do with me. some pieces i was able to give names to: you are uul- the fear of failure, you are hamal- guilt not yet erased. these names, and their sigils formed the basis for an alphabet of binding. the second half of this operation con

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

teries of nature and science- the phrase is masonic- and supposed that alchemy and theosophy ala blavatsky would provide a better guide to the territory that interested him. in 19 2 he claimed to possess a library of over 10,000 books on alchemy and occultism, including 'a fine set of the works of thomas taylor, the platonist. he found his way to the g.d. in 1894 but resigned from the isis urania temple in london in the autumn of 1897 after a spectacular row with macgregor mathers, a co-chief of the order with dr westcott. i have described his brief but by no means uneventful career in the g.d. at some length in themagicians of the golden dawn, and need say no more here. when he broke with the g.d. gardner remained on friendly terms with dr westcott, who had been obliged to retire into the

he t[heosophical] p[ublishing] s[ociety] are some on the yoga philosophy which will give you some idea of the process for gaining the higher spiritual powers. in the "arya magazine" there were advertisements of publications on it, such as "a treatise of the sublime science1 t. w. wilson 'sub rosa' in the g.d, was at 63 cross street, manchester, when he became a founder member of the order's horus temple at bradford in may 1888. he was also a member of the soc. ros. the letters 4 27 chacombe vicarage 12 april 1889 i have just heard today that a chemist of occult proclivities a theosophist, has just succeeded in making some incense, the formula for which was given him by h.p.b. he had not before been able to get the drugs, one of which was verbena, which he had to get from spain. i had given

the golden dawn at madame blavatsky's behest. he evidently supposed that she was an adept of the highest class. 2 dr westcott, who was a london coroner had a financial interest in the s nitary wood,'y0ol c?mpany, suppli rs of surgical dressings. at that time the g.d. s inner circle met at its hatton garden premises. 1 ayton's 'yorkshire chelas (i.e, pupils) were members of the golden dawn's horus temple at bradford. by the end of 1888 it had about a dozen members, mainly recruited from the s.r.i.a, although there were a few women. the deputation to h.p.b. would have included t. h. pattison, 8 honoris causa in the soc. ros. and frater 30 the alchemist of the golden dawn she had made a mistake and she wrote to me for advice, which i gave, and the consequence was, she withdrew this ukase as r

too busy, then we will be horn's cross by greenhithe 3 november 1898 thealchemist of the colden dawn 53 9 1 mrs emery was florence farr, actress and 'liberated woman. a close friend of w. b. yeats, her liaison with g. b. shaw during the period 1891-5 coincided with her early years in the golden dawn. after dr westcott's retirement from the scene in march 1897 she was in charge of the isis-urania temple as mathers's representative. she and gardner were mutually antipathetic and the latter resigned following a row with her 'yolo' was mrs florence kennedy, one of her friends. the letters 93 day to meet him, that i may arrange accordingly. there will be lunch at 2 o'clock.j.k. is a vegetarian, but if i know that you can come at that time i will provide according to your habits at that time. t

mackenzie instituted this. then they quarrelled, and each went on with it in their own way. it was said that yarker quarrels with every one. i have had much correspondence with him and found him very pleasant and learned, and very intelligent, tho' he worked much at ordinary spiritualism. to the best of my recollection, the ritual ofthe sat bhai is so complicated, that it would require an indian temple to carry it out thoroughly. it is very likely that (the late) lord lindsay as well as yarker, was in it, but i have no cognisance of it. i keep quite free from bronchitis here, and am very busy so write in haste. 1 they were not. the fratres lucis existed mainly in f. g. irwin's imagination, even if he managed to recruit a few (half a dozen) carefully selected initiates. 2 yarker clearly co

HP LOVECRAFT A DARK LORE

s sinister to others as to him, and he wondered what grain of truth might lie behind the old tales the bluecoat had repeated. probably they were mere legends evoked by the evil look of the place, but even so, they were like a strange coming to life of one of his own stories. the afternoon sun came out from behind dispersing clouds, but seemed unable to light up the stained, sooty walls of the old temple that towered on its high plateau. it was odd that the green of spring had not touched the brown, withered growths in the raised, iron-fenced yard. blake found himself edging nearer the raised area and examining the bank wall and rusted fence for possible avenues of ingress. there was a terrible lure about the blackened fane which was not to be resisted. the fence had no opening near the ste

easured and placed in its curious box by the crinoid things of antarctica, salvaged from their ruins by the serpent-men of valusia, and peered at aeons later in lemuria by the first human beings. it crossed strange lands and stranger seas, and sank with atlantis before a minoan fisher meshed it in his net and sold it to swarthy merchants from nighted khem. the pharaoh nephren-ka built around it a temple with a windowless crypt, and did that which caused his name to be stricken from all monuments and records. then it slept in the ruins of that evil fane which the priests and the new pharaoh destroyed, till the delver's spade once more brought it forth to curse mankind. early in july the newspapers oddly supplement blake's entries, though in so brief and casual a way that only the diary has

g to my brain, and i could think only of the quest for a horror now grown to cataclysmic stature in my imagination; a quest which the fate of arthur munroe made me vow to keep silent and solitary. the scene of my excavations would alone have been enough to unnerve any ordinary man. baleful primal trees of unholy size, age, and grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, illumined by faint flashes of filtered lightning, rose the damp ivied stones of the deserted mansion, while somewhat nearer was the abandoned dutch garden whose walks and beds were polluted by a white, fungous, foetid, over-nourished vegetation that never saw full day

. once, though, during a discourse in an unknown tongue, a shadow was seen on the curtain which startled weeden exceedingly; reminding him of one of the puppets in a show he had seen in the autumn of 1764 in hacher's hall, when a man from germantown, pennsylvania, had given a clever mechanical spectacle advertised as 'a view of the famous city of jerusalem, in which are represented jerusalem, the temple of solomon, his royal throne, the noted towers, and hills, likewise the suffering of our saviour from the garden of gethsemane to the cross on the hill of golgotha; an artful piece of statuary, worthy to be seen by the curious' it was on this occasion that the listener, who had crept close to the window of the front room whence the speaking proceeded, gave a start which roused the old india

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

e utter remoteness, separateness, desolation, and aeon-long death of this untrodden and unfathomed austral world. it was young danforth who drew our notice to the curious regularities of the higher mountain skyline- regularities like clinging fragments of perfect cubes, which lake had mentioned in his messages, and which indeed justified his comparison with the dreamlike suggestions of primordial temple ruins, on cloudy asian mountaintops so subtly and strangely painted by roerich. there was indeed something hauntingly roerich-like about this whole unearthly continent of mountainous mystery. i had felt it in october when we first caught sight of victoria land, and i felt it afresh now. i felt, too, another wave of uneasy consciousness of archaean mythical resemblances; of how disturbingly

HP LOVECRAFT CELEPHAIS

ed bronze statues upon them tarnished. and kuranes saw that he need not tremble lest the things he knew be vanished; for even the sentries on the ramparts were the same, and still as young as he remembered them. when he entered the city, past the bronze gates and over the onyx pavements, the merchants and camel-drivers greeted him as if he had never been away; and it was the same at the turquoise temple of nath-horthath, where the orchid-wreathed priests told him that there is no time in ooth-nargai, but only perpetual youth. then kuranes walked through the street of pillars to the seaward wall, where gathered the traders and sailors, and strange men from the regions where the sea meets the sky. there he stayed long, gazing out over the bright harbour where the ripples sparkled beneath an

HP LOVECRAFT FROM BEYOND

he evidence from beyond" i looked about the immense attic room with the sloping south wall, dimly lit by rays which the every day eye cannot see. the far corners were all shadows and the whole place took on a hazy unreality which obscured its nature and in-vited the imagination to symbolism and phantasm. during the interval that tillinghast was long silent i fancied myself in some vast incredible temple of long-dead gods; some vague edifice of innumerable black stone columns reaching up from a floor of damp slabs to a cloudy height beyond the range of my vision. the picture was very vivid for a while, but gradually gave way to a more horrible conception; that of utter, absolute solitude in infinite, sightless, soundless space. there seemed to a void, and nothing more, and i felt a childish

d again opened to the impressions coming from what til-linghast called "beyond" i was now in a vortex of sound and motion, with confused pictures before my eyes. i saw the blurred outlines of the room, but from some point in space there seemed to be pouring a seething column of unrecognizable shapes or clouds, penetrating the solid roof at a point ahead and to the right of me. then i glimpsed the temple- like effect again, but this time the pillars reached up into an aerial ocean of light, which sent down one blinding beam along the path of the cloudy column i had seen before. after that the scene was almost wholly kaleidoscopic, and in the jumble of sights, sounds, and unidentified sense-impressions i felt that i was about to dissolve or in some way lose the solid form. one definite flash

HP LOVECRAFT HYPNOS

s in the face, wan and hollow-cheeked, but oval and actually beautiful; and touches of gray in the thick, waving hair and small full beard which had once been of the deepest raven black. his brow was white as the marble of pentelicus, and of a height and breadth almost god-like. i said to myself, with all the ardor of a sculptor, that this man was a faun's statue out of antique hellas, dug from a temple's ruins and brought somehow to life in our stifling age only to feel the chill and pressure of devastating years. and when he opened his immense, sunken, and wildly luminous black eyes i knew he would be thence-forth my only friend-the only friend of one who had never possessed a friend before-for i saw that such eyes must have looked fully upon the grandeur and the terror of realms beyond

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

ce there is naught like them in the land of mnar or in the lands adjacent. thus of the very ancient city of lb was nothing spared, save the sea-green stone idol chiseled in the likeness of bokrug, the water-lizard. this the young warriors took back with them as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear unspeakable. and before he died, taran-ish had scrawled upon the altar of chrysolite with coarse shaky strokes the sign of doom. after taran-ish there were many high-priests in sarnath but never was the

ubtlest cooks in all mnar, and suited to the palate of every feaster. but most prized of all the viands were the great fishes from the lake, each of vast size, and served upon golden platters set with rubies and diamonds. whilst the king and his nobles feasted within the palace, and viewed the crowning dish as it awaited them on golden platters, others feasted elsewhere. in the tower of the great temple the priests held revels, and in pavilions without the walls the princes of neighboring lands made merry. and it was the high-priest gnai-kah who first saw the shadows that descended from the gibbous moon into the lake, and the damnable green mists that arose from the lake to meet the moon and to shroud in a sinister haze the towers and the domes of fated sarnath. thereafter those in the tow

towers yet higher, now stretched only the marshy shore, and where once had dwelt fifty million of men now crawled the detestable water-lizard. not even the mines of precious metal remained. doom had come to sarnath. but half buried in the rushes was spied a curious green idol; an exceedingly ancient idol chiseled in the likeness of bokrug, the great water-lizard. that idol, enshrined in the high temple at llarnek, was subsequently worshipped beneath the gibbous moon throughout the land of mnar. 1998-1999 william johns last modified: 12/18/1999 18:45:2the lurking fear by h.p. lovecraft written november 1922 published 1923 in home brew, 2, no. 6 (january 1923: 4-10; 3, no. 1 (february 1923: 18-23; 3, no. 2 (march 1923: 31-37, 44, 48; 3, no. 3 (april 1923: 35-42. i. the shadow on the chimney

HP LOVECRAFT THE LURKING FEAR

g to my brain, and i could think only of the quest for a horror now grown to cataclysmic stature in my imagination; a quest which the fate of arthur munroe made me vow to keep silent and solitary. the scene of my excavations would alone have been enough to unnerve any ordinary man. baleful primal trees of unholy size, age, and grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, illumined by faint flashes of filtered lightning, rose the damp ivied stones of the deserted mansion, while somewhat nearer was the abandoned dutch garden whose walks and beds were polluted by a white, fungous, foetid, over-nourished vegetation that never saw full day

HP LOVECRAFT THE NAMELESS CITY

r temples; whose interiors might preserve many secrets of ages too remote for calculation, though sandstorms had long effaced any carvings which may have been outside. very low and sand-choked were all the dark apertures near me, but i cleared one with my spade and crawled through it, carrying a torch to reveal whatever mysteries it might hold. when i was inside i saw that the cavern was indeed a temple, and beheld plain signs of the race that had lived and worshipped before the desert was a desert. primitive altars, pillars, and niches, all curiously low, were not absent; and though i saw no sculptures or frescoes, there were many singular stones clearly shaped into symbols by artificial means. the lowness of the chiselled chamber was very strange, for i could hardly kneel upright; but th

cial means. the lowness of the chiselled chamber was very strange, for i could hardly kneel upright; but the area was so great that my torch showed only part of it at a time. i shuddered oddly in some of the far corners; for certain altars and stones suggested forgotten rites of terrible, revolting and inexplicable nature and made me wonder what manner of men could have made and frequented such a temple. when i had seen all that the place contained, i crawled out again, avid to find what the temples might yield. night had now approached, yet the tangible things i had seen made curiosity stronger than fear, so that i did not flee from the long mooncast shadows that had daunted me when first i saw the nameless city. in the twilight i cleared another aperture and with a new torch crawled into

what the temples might yield. night had now approached, yet the tangible things i had seen made curiosity stronger than fear, so that i did not flee from the long mooncast shadows that had daunted me when first i saw the nameless city. in the twilight i cleared another aperture and with a new torch crawled into it, finding more vague stones and symbols, though nothing more definite than the other temple had contained. the room was just as low, but much less broad, ending in a very narrow passage crowded with obscure and cryptical shrines. about these shrines i was prying when the noise of a wind and my camel outside broke through the stillness and drew me forth to see what could have frightened the beast. the moon was gleaming vividly over the primitive ruins, lighting a dense cloud of san

that there was no wind atop the cliff. this astonished me and made me fearful again, but i immediately recalled the sudden local winds that i had seen and heard before at sunrise and sunset, and judged it was a normal thing. i decided it came from some rock fissure leading to a cave, and watched the troubled sand to trace it to its source; soon perceiving that it came from the black orifice of a temple a long distance south of me, almost out of sight. against the choking sand-cloud i plodded toward this temple, which as i neared it loomed larger than the rest, and shewed a doorway far less clogged with caked sand. i would have entered had not the terrific force of the icy wind almost quenched my torch. it poured madly out of the dark door, sighing uncannily as it ruffled the sand and spre

more and more still, till finally all was at rest again; but a presence seemed stalking among the spectral stones of the city, and when i glanced at the moon it seemed to quiver as though mirrored in unquiet waters. i was more afraid than i could explain, but not enough to dull my thirst for wonder; so as soon as the wind was quite gone i crossed into the dark chamber from which it had come. this temple, as i had fancied from the outside, was larger than either of those i had visited before; and was presumably a natural cavern since it bore winds from some region beyond. here i could stand quite upright, but saw that the stones and altars were as low as those in the other temples. on the walls and roof i beheld for the first time some traces of the pictorial art of the ancient race, curiou

HP LOVECRAFT THE TERRIBLE OLD MAN

, a very strange person, believed to have been a captain of east india clipper ships in his day; so old that no one can remember when he was young, and so taciturn that few know his real name. among the gnarled trees in the front yard of his aged and neglected place he maintains a strange collection of large stones, oddly grouped and painted so that they resemble the idols in some obscure eastern temple. this collection frightens away most of the small boys who love to taunt the terrible old man about his long white hair and beard, or to break the small-paned windows of his dwelling with wicked missiles; but there are other things which frighten the older and more curious folk who sometimes steal up to the house to peer in through the dusty panes. these folk say that on a table in a bare r

HP LOVECRAFT THE TOMB

k. i now formed the habit of listening very intently at the slightly open portal, choosing my favorite hours of midnight stillness for the odd vigil. by the time i came of age, i had made a small clearing in the thicket before the mold-stained facade of the hillside, allowing the surrounding vegetation to encircle and overhang the space like the walls and roof of a sylvan bower. this bower was my temple, the fastened door my shrine, and here i would lie outstretched on the mossy ground, thinking strange thoughts and dreaming strange dreams. the night of the first revelation was a sultry one. i must have fallen asleep from fatigue, for it was with a distinct sense of awakening that i heard the voices. of these tones and accents i hesitate to speak; of their quality i will not speak; but i m

HP LOVECRAFT THE TREE

ashioned image of tyche, no trace could be discovered. amidst such stupendous ruin only chaos dwelt, and the representatives of two cities left disappointed; syracusans that they had no statue to bear home, tegeans that they had no artist to crown. however, the syracusans obtained after a while a very splendid statue in athens, and the tegeans consoled themselves by erecting in the agora a marble temple commemorating the gifts, virtues, and brotherly piety of musides. but the olive grove still stands, as does the tree growing out of the tomb of kalos, and the old bee-keeper told me that sometimes the boughs whisper to one another in the night wind, saying over and over again "oida! oida -i know! i know" 1998-1999 william johns last modified: 12/18/1999 18:45:4the unnamable by; howard phill

INFERNAL SABBAT LIVE

tchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth, nephillmic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith s womb shall the vampyre shade awaken before us lilith, queen of those who walk the shadows- i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness -from nox umbra, a vampyric grim

INITIATION INTO HERMETICS

ansmutation or transforming into the opposite quality. iii. magic physical training: a) conscious pore breathing b) conscious position of the body (carriage) c) body control in everyday life, at will. before falling asleep, the most beautiful and purest ideas are to be taken along into the sleep. end of step ii step iii knowledge, daring, volition, silence: these are the four pillars of solomon s temple, i.e, the microcosm and the macrocosm upon which the sacred science of magic is built. according to the four elements, they are the fundamental qualities which must be inherent in each magician if he aspires to the highest perfection in science. everyone can acquire magic knowledge by diligence and assiduity, and mastery of the laws will lead him, step by step, to the supreme wisdom. voliti

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

you wish to say to the cauldron readers? ac: nurture irrepressible vision (interview first published in the cauldron, no. 103. february, 2002. copyright: andrew d.chumblpyruna raven press is at runa-raven/ pob 557/ smithville, texas 78957. they'll send you a catalog of their titles for a $1.00 here is chapter one of the book, which explains both its philosophy and that of the order i head in the temple of set, the order of setne khamuast. why this book came into being i've wandered between two camps all my life. one is the camp of practicing occultists, people who seek to use magic as a way of exploring and manipulating the world, but who shun logic, research, and precision. the other camp is the camp of the scholar who values precision and research, but fears to actually put into practic

IRISH WITCHCRAFT AND DEMONOLOGY

lment of pleas, 6 james i, memb. 2 (queen's bench. 87:1 scott, demonology and witchcraft, letter v. 87:2 ed. c. x. sharpe (edinburgh, 1818. 88:1 witherow, memorials of presbyterianism in ireland. 92:1 quot. in law's memorialls. 93:1 witherow, op. cit, pp. 15-16. 95:1 lenihan, history of limerick, p. 147. 98:1 hickson, ireland in the seventeenth century, vol. i; fitzpatrick, bloody bridge, p. 125; temple's history of the rebellion. 99:1 baxter, certainty of the world of spirits (london, 1691; clark, a mirrour or looking-glass for saints and sinners (london, 1657-71. 99:2 fitzpatrick, op. cit, p. 127. 101:1 hist. mss. comm. report 13 (duke of portland mss. 103:1 no. 25 in sadducismus triumphatus (london, 1726. chapter v a.d. 1661 florence newton, the witch of youghal with the restoration of

ISIS UNVEILED

riginals of the campanile column of san marco at venice, of rochester cathedral, and of the modem duomo of milan. ah of these steeples, tur^ rets, domes, and christian temples are the reproductions of the primitive idea of the liaot, the upright phallus "the westem tower of st. paul's cathedral, london" saya the author of the roncnidana "is one of the double liihoi placed always in front of every temple. christian as well as heathen' moreover, in all christian churches "particularly in prot- estant churches, where they figure most conspicuou, the two tables of stone of the mosaic dispensation ore placed over the altar, side by side, as a united stone, the tops of which are rounded. the right stone is mascuiine, the left jeminine" therefore neither catholics nor protes- tants have a right t

ef pnaput, p. 3, g; uid ouio' worlu. 7. da moiumtiiiz: lti kauu jmn. it la mogie, p. 24- ij 3rd ed. digitizecoy google 6 isis unveiled of human blood shed by this chrishan institution, and the number of its human sacrifices, are unparalleled in the annals of paganism. another still more prominent feature in which the clergy surpassed their mastois, the 'heathen' is tarcery. certainly in no pagan temple was black magic, in its real and true sense, more practised than in the vatican. while strongly supporting exorcism as an important source of revenue, they neglected magic as little as the ancient heathen. it is easy to prove that the toriilegium, or sorcery, was widely practised among the clergy and monks so late as the ust century, and is pmctised occasional^ even now. anathematizing ever

the desolate ruins, sunk deep in the unwatered sands of the desert, stream the rays from lights carried to and fro in the galleries by no human hands. he afrits study the literature of the antediluvian ages, according to their belief, and the jinn learn from the magic rolls the lesson of the following day. llie encydopaedia briumnica [earlier editions, in its article on alexandria, says "when the temple of serapis was demolished. the valuable library was pillaged or destroyed; and tamiy years after- wards* the empty thelve* excited the regret. etc" but it does not state the subsequent fate of the puiaged books. in rivalry of the fierce mary-worshipers of the fourth century, the modem clerical persecutors of liberalism and 'heresy' would willingly' shut up all the heretics and their books i

c books. we bud the account in a dkpet called tht retdation, published at alicante, which senubly adds that the pw- icrmance was "a caricature of the memorablb epoch of the inquiiition" digitizecoy google 80 isis unveiled buddha* au come from the same root. jesus says "upon uus pelra i will build my church, and the gates [or rulers] of hades shall not prevail against it; meaning by petra the rock-temple, and metaphorically, the christian mysteries; the adversaries to which were the old myatery-goda of the underworld, who were worshiped in the rites of lus, adonis, atys, sabazius, dionysus, and the eleusinia. no apoaue peter was ever at rome; but the pope, seizing the scepter of the ponufex maximum, the keys fa janus and cybele, and adorning his christian head with the cap of the magna mate

manaa of the pagodas to see. in one of his translations we fouad passages which reveal to us the undotjtud origin of the keys of st. peter, and account for the subsequent adoption of the afmbol by their hounesaes, the popes of rome. he shows us on the testimony of the agruahada pariiukai, which he freely translates as "the book of spirits (pitris, that centuries before our era the inhiaiei of the temple chose a superior councc, pie- sided over by the brakmdtma or supreme chief of all these inuiaiea; that this pontificate could be exercised only by a brahmana who had reached the age of eighty years* and that the brahmdima was sole guardian of the miystic formula, rimmu of every science, contained in the three mysterious letters. u m ^ich signify creahon, emtaervohon, and traruformation. he

JASMUHEEN THE FOOD OF GODS

be stressed from time to time. this stress becomes greater when we are pulled back into the beta field. in this stage we know by experience, that when we meditate, and take time out and make different choices that the feel good alpha vibes return. in this stage we are usually aware of the benefits of a healthy, fresh food, and maybe even a meat free diet; of the benefits of treating the body as a temple and exercising it and also the benefits of yoga and regular meditation, and time spent in solitude and contemplation; and perhaps we are even aware of the nourishment we receive when we are kind and compassionate to others and to ourselves. in this stage we are beginning to understand that life mirrors our own consciousness and that we can control the journey of our awareness as personal gr

rnal and external energy source. by increasing and then circulating the chi in specific ways throughout our system we can access the divine nutrition channels while remaining grounded and active in our modern day world. divine nutrition: the madonna frequency& the food of gods with jasmuheen 58 the taoist training methods conserve and transform chi or energy and use it to create a sacred and holy temple within the body, that then acts as a storehouse for chi for individuals to draw upon and consequently always maintain peak health. by integrating the energy flow through the brain, through the sexual organs and all the organs via a specific circuit or energy flow, all our organs can be nourished and maintain optimum longevity and also performance. in his book healing love. cultivating sexua

expands us, and imprints us with valid experiences. as the master computer controller of our bio-system, our dow is eternal and from this view we all have the time in the world to create and problems only arise from ignorance and fear because we see our physical system as fallible. because we are attached to it we forget that the physical system is technically just a set of clothes. yes, it is a temple to be treated well, but it is a naturally limited mechanism unless we are disciplined enough to steer clear of toxic feeding, toxic thinking and toxic feeling, which cause our bio-system to eventually break down, become diseased and decay and die. when we indulge in quality thinking, quality feeling, quality feeding and live an holistic lifestyle that keeps us tuned to the theta. delta freq

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

h such unbelievable powers, was discovered to be the workmanship of an unknown contriver named maximus olibius, who must have possessed the profoundest skill in chemical art. on the greater urn some lines were inscribed in latin, recording the perpetuation of this wonderful secret of the preparation and the starting of these (almost) immortal flames. st. austin mentions a lamp that was found in a temple dedicated to venus, which, notwithstanding that it was exposed to the open weather, could never be consumed or extinguished. ludovicus vives, his commentator, in a supplementary mention of ever-burning lamps, cites an instance of another similar lamp which was discovred a little before his time, and which was considered to have been burning for a thousand and fifty years. it is supposed tha

furnish them with it already made. and wherefore or why should we teach t the rosy cross. 33 them the way to these mighty possessions? shall it be to the end that men may live pompously in the eyes of the world; swagger and make wars; be violent when they are contradicted; turn usurers, gluttons, and drunkards; abandon themselves to lust? now, all these things deface and defile man, and the holy temple of man's body, and are plainly against the ordinances of god. for this dream of the world, as also the body or vehicle through which it is made manifest, the lord intended to be pure. and it was not purposed, in the divine arrangement, that men should grow again down to the earth. it is for other purposes that the stars, in their attraction, have raised man on his feet, instead of abandonin

we cannot, therefore, afford to ignore this grand scheme of ritual, when we discover it to be a religion so widely spread, and reappearing so unexpectedly, not only in the countries with which we are contemporaneously acquainted, but also in those old countries of which we in reality know very little, or nothing at all; for all history reads doubtfully, being written for popular purposes. in the temple-herren of nicolai there is an account of a gnostic gem, or talisman, which represents a cynocephalus, with a lunar disc on his head, standing in the act of adoration, with sceptrum displayed, before a column engraved with letters, and supporting a triangle. this latter architectural figure is, in fact, an obelisk. all the egyptian, obelisks were phalli. the triangle symbolises one of the pi

s regard, of the word loose, namely, wanton, and the word lech, or leche, and lecher &c. consider, also, in the solemn and terrible sense, the name crom-lech, or crown, or arched entry or gate, of death. the druidical stones were generally called cromlechs when placed in groups of two* with a coping or capstone over, similarly to the form of the greek letter pi (p, p, which was imitated from that temple of stones which we call a cromlech. cromlechs were the altars of the druids, and were so called from a hebrew word signifying to bow. there is a druidic temple at toulouse, in france, exhibiting many of these curious druidical stones. there is a large, flat stone, ten feet long, six feet wide, one foot thick, at st. david s, pembrokeshire. it is called in cymric l ch* the whole forming a ca

and the grecian temples. they are found, in the form of separate arches, before the gates even of chinese cities, and they are there generally called triumphal arches. propyl a is a name of hecate, dis, chronos, or the p, to which sinister deity the propylon or propyl um (as also, properly, the lych-gate) is dedicated. hence its ominous import, pro, or before, the pylon or passage. every egyptian temple has its propylon. the pyramid also in nubia has one. we refer to the ground plans of the temples of denderah, upper egypt; the temple of luxor, thebes; the temple of edfou, upper egypt; the temple of carnac (or karnak, thebes. colonel (afterwards general) vallancey, in the fourth volume, p. 80, of his general works, cited in the celtic druids, p. 223 (a valuable book by godfrey higgins, say

JESSUP MK THE CASE FOR THE UFO

it has stood there for thousands of years, the wonder and admiration of travelers. who built it is a question that may never be answered. one thing is sure though, such grandeur of design, and such grace of execution as one sees in the temples of baalbek, have not been equaled or even approached in any other work of man's hands that has ever been built within the last twenty centuries. the great temple of the sun, the temple of jupiter, and the several smaller temples are clustered together in the midst of these syrian villages miserably dirty. they look strange enough in such plebian company. these temples are built upon massive sub-structures that might support a world almost. the material used is blocks of stone as large as an omnibus, very few of them are smaller than a carpenter's to

company. these temples are built upon massive sub-structures that might support a world almost. the material used is blocks of stone as large as an omnibus, very few of them are smaller than a carpenter's tool chest. these structures are traversed by tunnels of masonry through which a train of cars might pass. with such foundations as these it is little wonder that baalbek has lasted so long. the temple of the sun is nearly 300 feet long and 160 feet wide. it has 54 columns around it, but only six are standing now; the others lie broken at its base, a confused and picturesque mass. corinthian capitals and entablatures, and six more shapely columns do not exist. these columns and their entablatures together are ninety feet high, a prodigious altitude for shafts of stone to reach, and yet on

at the great fragments of pillars among which you are not standing and find that they are eight feet thick, and with them lie beautiful capitals) apparently as large as a small cottage, and also single slabs of stone superbly sculptured that are four or five feet thick and would completely cover the floor of any ordinary parlor. 107 don't know, surely not writing l-ms were& are all tele-paths the temple of jupiter is a smaller ruin than the one i have just been speaking of, and yet it is immense. it is in a tolerable state of preservation. one of nine columns stands almost uninjured. they are 65 feet high and support a sort of porch or roof. this porch roof is composed of tremendous slabs of stone which are so finely sculptured on the undersides that the work looks like fresco from below

mense. it is in a tolerable state of preservation. one of nine columns stands almost uninjured. they are 65 feet high and support a sort of porch or roof. this porch roof is composed of tremendous slabs of stone which are so finely sculptured on the undersides that the work looks like fresco from below. one or two of the slabs that lay around me were no larger than those above my head. within the temple the ornamentation was elaborate and colossal. what a wonder of architectural beauty and grandeur this edifice must have been when it was new and what a noble picture it, and its stellar companion, with the chaos of mighty fragments scattered around them made in the moonlight. and yet, these sculptured blocks are trifles in size compared with the rough-hewn stones that form the side verandah

nd colossal. what a wonder of architectural beauty and grandeur this edifice must have been when it was new and what a noble picture it, and its stellar companion, with the chaos of mighty fragments scattered around them made in the moonlight. and yet, these sculptured blocks are trifles in size compared with the rough-hewn stones that form the side verandah, or platform which surrounds the great temple. one stretch of that platform composed of only three stones is nearly 300 feet in length. they are thirteen feet square, two of them are each 64 feet and a third 69 feet long. they are built into the massive wall twenty feet above the ground. we went to the quarry from whence these stones of baalbek were taken. it was a quarter of a mile off, down-hill. in a pit lay the mate of the largest

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

hall, we come to the end of a cycle of fairly frequent productions of sy in english. between hall s translation and the next one reviewed here (that of work of the chariot, 1971, there is a lapse of over forty years. falling between are two translations, neither of which have i seen: doreal, dr. m. sepher yetzirah. the book of creation. a verse by verse analysis. denver: brotherhood of the white temple, 1941. listed in sheila spector s jewish mysticism: an annotated bibliography of kabbalah in english (new york/london: garland publishing, inc, 1984) under the history of kabbalah, f. merkabah mysticism and jewish gnosticism; doreal= f15) raskin, saul. kabbalah in word and image, with the book of creation and from the zohar. new york, academy photo offset, inc, 1952* listed in aryeh kaplan

served for briah, and formation is applied to yezirah, even as emanation is used for azilut and making or action is used for asiah. 20073 13 also based on gruenwald s sy are the observations and translations in peter hayman s series of articles: some observations on sefer yesira (1: its use of scripture, in journal of jewish studies, vol. 35, no. 2 (1984) some observations on sefer yesira (2: the temple at the centre of the universe, in journal of jewish studies, vol. 37, no. 2 (1986) was god a magician? sefer yesira and jewish magic, in journal of jewish studies, vol. 40, no. 2 (1989. some observations (1) in particular analyzes and translates quite a number of sy paragraphs (according to gruenwald s numbering) 1-3, 5-8, 10-11, 13-14, 37-38, 40, 43, 47-48, 51, 56, 60-61. other articles by

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

qumran texts.those having the most in common with subsequent hekhalot literature.are the berakhot and the songs of the sabbath sacrifice. on these, see james r. davila, liturgical works. grand rapids. cambridge: wm. b. eerdmans publishing, 2000; and alexander, philip. the mystical texts: songs of the sabbath sacrifice and related manuscripts [companion to the qumran scrolls, 7/ library of second temple studies, 61. london. new york: t&t clark international, 2006. 20081 17 e. miscellaneous magic texts and other goccult h works for a full bibliography on jewish magic, see the one prepared by alex jassen and scott noegel at http//faculty.washington.edu/snoegel/jmbtoc.htm (university of washington) or the appendix to my gnotes on the study of merkabah mysticism and hekhalot literature in engl

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

33, etc. figure 6. widespread ways of writing emoon f in cuneiform: d30, den.zu and mulgal. all these were read alike: sin. the sun the sun, sumerian utu and akkadian .ama, stays in texts always on the second place, he is the eldest son of the moongod, and brother of i.tar. in akkad, the astral goddess aya was considered to be the wife of .ama. in the assyrian period .ama. and sin had a 19 common temple in assur (black& green 1998: 184. ecliptic, of course, is the way of .ama. esundisk f is written by a sumerogram a..me, akkadian .am.u. sun as the god of justice or just judgement is symbolized in the assyrian tree of life by the number 20 (5 in cabala, that resides directly below the number that symbolizes the moon in the pillar of justice in tree of life (parpola 1998. sumerian utu has ne

KETAB E SIYAH

rrows. it was my custom to hunt there, upon a stallion of marble-white, so proud that i alone could ride the intemperate steed, seeking with lance and bow, camelopards, monoceri and other wonderful beasts that as the sun, of purest white, declined and blushed in the western sky i should feast on many wonderful meats, and drink wine, as sweet as nectar, pressed from my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word c

rrows. it was my custom to hunt there, upon a stallion of marble-white, so proud that i alone could ride the intemperate steed, seeking with lance and bow, camelopards, monoceri and other wonderful beasts that as the sun, of purest white, declined and blushed in the western sky i should feast on many wonderful meats, and drink wine, as sweet as nectar, pressed from my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word c

as if on fire. thunderous was voice and thunderous his step and in his right hand he bore a mace with an iron-head that had fallen from amongst the stars of the sky; five feet long was the shaft of that rod, decorated with gold and smaragds. and the head was an orb of a foot's girth, bound with the sinews of tigers. upon his head he wore a high-crested helm of bronze, decorated in silver with the temple's seal and his breast was defended by the hide of a crocodile, made strong with scales of steel. thus arrayed he saddled and harnessed the charger, white like ivory, great in stature, on which he rode to battle. then, as the horns sounded the mustering of hosts, he ascended the high ziggurat to my shrine to pour upon the shedim's altar a libation of lion's blood to win the alliance of the s

ine to pour upon the shedim's altar a libation of lion's blood to win the alliance of the shedim for his campaign. wide swung the gates of shurupuk as the armies passed through and it seemed to those that watched from the wall that the ranks of spears were without end and that the gate would disgorge an eternity of warriors and at the van was utanapishtim, god amongst men, beneath standard of the temple's seal, the flaming eye. upon the western horizon, apparent to the beholders, a column of the black smoke of pillage rose and the wind brought the war-cries and the drums of the yet distant foes to the walls of shurupuk. now lamech marched also at the column's head and, perceiving in the east the flags upon the towers that made fast the walls of shurupuk, he urged his army to new speeds, ea

wn by four stamping horses abreast made swift by the snapping of the whip as the multitudes exhorted those that won their favour with some display or brave flourish. as the sun set upon the city utanapishtim went once more to the height of the ziggurat and there poured out new libations to thank the shedim for their favour and share with them the people's joy. raising his voice in the dome of the temple, standing at the wetted altar, utanapishtim and his priests from all sides hymned their joy and thanks though they kneeled not in supplication. no king am i over men but in battle i fight at the right hand of the worthy man. where there is need and worth i have helped my children not in the way that adonai yahweh has claimed, not condescending from some high place to bestow whimsical mercie

KNOWLEDGE LECTURE ONE

represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initiate into the hall of truth by anubis, who, having questioned the aspirant, receives from him an account of his initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there stripped and blind-folded, he had to grope for the entrance of the hall, and having found it he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answe

KNOWLEDGE LECTURE THREE

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

LAITMAN M BASIC CONCEPTS IN KABBALAH

al the corresponding lower levels as well. from below upward is the order of creation of both worlds: the spiritual and our final, material one. the spiritual observance of the laws of creation: the thought and desire to achieve the purpose of creation becomes the means to attain spiritual perfection. the periods in kabbalah: since the beginning of creation and up to the destruction of the second temple, kabbalists have openly studied kabbalah. all spiritual forces were perceived more tangibly in our world, and our contact with the spiritual worlds was closer and more significant, particularly through the temple and the services conducted there. as the moral level of society declined, we became unworthy (i.e, different in qualities) and lost our ability to sense the spiritual worlds. hence

, kabbalists have openly studied kabbalah. all spiritual forces were perceived more tangibly in our world, and our contact with the spiritual worlds was closer and more significant, particularly through the temple and the services conducted there. as the moral level of society declined, we became unworthy (i.e, different in qualities) and lost our ability to sense the spiritual worlds. hence, the temple was destroyed and the exile period began. kabbalists continued studying secretly and made kabbalah inaccessible to the unworthy. it is written in the zohar that the creator s desire was to conceal his wisdom from the world, but when the world approaches the days of the messiah, even children will reveal his secrets. they will be able to foresee and study the future, and at that time he will

LAITMAN M FROM CHAOS TO HARMONY

reformed them (midrash raba, eicha, introduction, 2nd paragraph. torah also stands for the pleasure that fills one who has corrected one s ego. thus, the group of kabbalists continued to evolve. implementing moses method, they corrected all the egoistic desires that surfaced in them, and the filling (satisfaction, light) they received within their corrected desires was called beit ha mikdash (the temple, the house of holiness. the temple is their corrected desires, which has now become a house filled with holiness; i.e, the quality of altruism, the quality of the comprehensive nature. israel s role 163 as children were born, they were raised by the correction method and achieved their own spiritual attainments. thus the people lived within the sensation of the common, collective nature, un

ality of the comprehensive nature. israel s role 163 as children were born, they were raised by the correction method and achieved their own spiritual attainments. thus the people lived within the sensation of the common, collective nature, until the ego jumped one more degree, causing them to lose that sensation. the detachment from the sensation of the inclusive nature is called the ruin of the temple, and the new domination of the ego is called the exile in babylon. the correction of the ego that erupted at the ruin of the first temple was called the return from the exile in babylon and the erection of the second temple. however, this time the nation had been split in two: some succeeded in correcting their egos; others were overpowered by their egos and could not correct them. the ego

ond temple. however, this time the nation had been split in two: some succeeded in correcting their egos; others were overpowered by their egos and could not correct them. the ego gradually grew among the first group, too, until the entire nation lost the sensation of the inclusive nature, and the people fell into spiritual concealment. this domination of the ego was called the ruin of the second temple, and the people went on another exile, which was to be their last. the ruin of the altruistic quality caused the entire nation to lose the sensation of the comprehensive nature, except for a chosen few, the kabbalists, who live in every generation. away from the public s eye, these kabbalists continued to develop the method to correct human nature and to adapt it to the growing ego. their t

branches. thus, the language of roots and branches israel s role 171 came to be, based on the parallels between the upper world and our world. in the language of the branches, land means desire, and israel means yashar el( straight to god. thus, the land of israel designates a desire geared toward an altruistic action. the generations that lived in the land of israel before the ruin of the second temple were in a state of spiritual attainment. at that time, there was congruence between the spiritual degree of the people of israel and its physical presence in the land of israel, hence, israel merited being there. as the people lost their spiritual degree and declined under the domination of egoistic desires, the incongruence between the spiritual level of the people of israel and their pres

ere was congruence between the spiritual degree of the people of israel and its physical presence in the land of israel, hence, israel merited being there. as the people lost their spiritual degree and declined under the domination of egoistic desires, the incongruence between the spiritual level of the people of israel and their presence in the land of israel, eventually prompted the ruin of the temple and the exile from the land of israel. while in the past their spiritual decline preceded the exile of the people of israel, to go live among other nations, today the situation is reversed. the physical return of the people to the land of israel preceded their spiritual return, but the congruence between the spiritual root and the corporeal branch must be rebuilt. the people of israel must

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

otional strength, but rather to examine our inner state. do we retain the same joy regardless of whether we receive from the creator what we imagine is necessary for us, or not? kabbalah speaks of an individual as being like a whole world, since inside each of us is to be found everything around us: the universe, the nations, gentiles, the righteous people of the nations of the world, israel, the temple and even the creator himself the point that is in our hearts. in the first place, kabbalah teaches of our inner qualities, and then proceeds to the outer aspects that are considered consequences of the inner qualities, and thus are designated with respective names. in addition, the spiritual state of the inner qualities and outer aspects- 189- inner qualities directly affects the spiritual

essary. similarly, until we reach the state of complete denial of the "self" we cannot receive the new spiritual nature. the creator has generated the human "self" from "nothing" and because of this, we must return from the state of the "self" into the state of "nothing" in order to unite with the creator. this is why it is said that the savior (messiah) was born the day of the destruction of the temple. therefore, every time we reach the state of complete despair, we realize that all is "dust and vanity of vanities" precisely from this state arises a new step in our spiritual ascent, because at this point we can forsake everything. the maggid of mezrich, a great kabbalist of the previous century, proclaimed "there are ten rules of spiritual work. three of these rules can be learned from a

line returns to the right one, the misfortunes, suffering, and pressures are transformed into happiness, pleasure, and spiritual freedom. the reason for this is that in every object there are two opposing forces: egoism and altruism,which are experienced as remoteness from, or proximity to, the creator. there are many examples of this in the bible: the sacrifice of yitzhak, the sacrifices in the temple, and so forth (in hebrew sacrifices are korbanot, a word that is derived from the word karov- to advance toward something. the right line represents the essence of the spiritual object, whereas the left line is actually only that part of egoism that can be employed by joining it to one s altruistic intentions- 340- attaining the worlds beyond 26 cognition of the spiritual world much paper h

n the way the machine itself is made" in the spiritual world, all laws and desires are diametrically opposite to those of our world. just as in our world, it is extremely difficult to act contrary to knowledge and understanding, so in the spiritual world it is extremely difficult to progress with knowledge. as rabbi yehuda ashlag said "it is said that when everyone stood during the service at the temple, it was very crowded, but when everyone prostrated themselves, there was plenty of room" the act of standing symbolizes the state of "greatness" of partzuf, the receiving of light; whereas the act of prostrating is a state of "smallness" and represents the lack of light. in this lower state there was more room and a greater feeling of freedom, because in the state of the creator s concealme

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

lah. in time, this group of kabbalists became a nation. many years later, after the ruin of the first and second temples, this group of kabbalists lost its perception of the upper reality; they fell from their degree of spiritual consciousness and were able only to perceive their physical reality. this was actually a gradual process. some lost their spiritual perception with the ruin of the first temple, and the rest lost it with the ruin of the second temple. rabbi akiva was the last great kabbalist to attain the degree of the spiritual law, love thy friend as thyself. the intensification of egoism induced unfounded hatred, and only religion remained for people, instead of the wisdom of kabbalah. t h e n a t u r e o f m a t t e r 41 yet, despite the decline, a select few remained kabbalis

of kabbalists attainments relate to the upper world, but because we are not aware of the existence of a spiritual world besides our own, we ascribe their words to our world, a phenomenon called materialization. when the torah (five books of moses) was written, the people of israel were at a spiritual degree. but after two thousand years of detachment from spirituality since the ruin of the second temple, the torah stories seem to refer to historic episodes or moral conduct. yet, this is not the case. each element in the world is connected to the same element in all the other worlds by a root and branch connection. based on that principle, kabbalists developed a language that relies on the parallelism between the upper worlds and our own world. in it, processes unfolding in the spiritual wo

LAITMAN M THE KABBALAH EXPERIENCE

erals, matrix, drawings, etc. because in each generation new souls descend to this world, each generation needs its own kabbalah. that is why the creator sends us a kabbalist who rewrites the kabbalah in each generation and fits it to the new generation. the torah does not change because it speaks of technical existence. but unsuitable rules were canceled over time. for example, today there is no temple and therefore none of the rules linked with it or with the holiness of the land apply today. k a b b a l a h a n d j u da i s m q: is the difference between judaism and kabbalah that judaism is a religion, and kabbalah is a wisdom based on rationality and understanding? t h e w i s d o m o f k a b b a l a h 61 a: kabbalah is the wisdom of the revelation of the creator, the system of the att

zohar and it remained hidden until many centuries later. the same holds true regarding the writings of the ari. when he died, all his writings were buried along with him. it was not until three generations later that new texts were dug out of his grave and handed over for print. t h e k a b b a l a h e x p e r i e n c e 98 kabbalists have hidden the wisdom of kabbalah since the ruin of the second temple until our days, and passed the information only to a very few. but now, the exile is over and we have been brought back to israel. now we must reacquire the spiritual degree we have lost with the ruin of the second temple. its loss led to the ruin of the temple and the exile, and only by reacquiring it can we be reestablished here. p r e r e q u i s i t e s q: do i have to study the pentate

reation, and hence was not felt. when we begin to feel that our whole nature is actually a desire to delight in the light of the creator, we are then considered a creation. t h e i r o n wa l l a r o u n d u s q: from the introduction to the study of the ten sefirot (item 1: first, i find it necessary to destroy an iron wall that has separated us from the wisdom of kabbalah, since the ruin of the temple and up to our current generation k i have three questions for you on this issue: 1. of what is this wall built? 2. under what conditions was it erected? 3. why is this wall standing between israel and kabbalah? s p i r i t ua l wo r k 153 a: 1. the iron wall is inside our hearts, between its egotistical intention for ourselves and the point in the heart, the screen, and the altruistic inten

stical intention for ourselves and the point in the heart, the screen, and the altruistic intention for the creator. 2. the disciples of rav akiva (who taught, love thy fellow man as thy thyself, experienced a downfall. they descended to the level of unfounded hatred, and with them, the entire jewish people fell. there were earlier declines in spiritual level, such as the destruction of the first temple, and from then on, such downfalls have continued to the present day. however, in our time begins the process of realizing the need for correction, and along with this, the rise of souls to the barrier and beyond it. 3. the barrier is an iron wall that separates us from the spiritual, from kabbalah. by definition, kabbalah is not a science of entering the higher world- that is only a part of

hrough still other phases of development. it might take several more lifetimes before we arrive at kabbalah. finally, when we begin to study kabbalah, our every desire begins to grow within us. we become more egoistic, and therefore smarter. greater worldly desires are born, especially sexual ones. t h e k a b b a l a h e x p e r i e n c e 216 as the sages of the talmud say: after the ruin of the temple, the taste of intercourse was left for the workers of the lord alone. this means that the true taste of sexual pleasures remains only among those who grow spiritually. to a person who is not proficient in the structure of the worlds and who does not know the upper guidance, it sounds like the complete opposite, but to disciples of kabbalah it is clear that in our world, the pleasures and de

LAITMAN M THE PATH OF KABBALAH

ust be focused on studying the inner attributes that we are still unable to see in ourselves. all the worlds, partzufim, sefirot, names, everything the kabbalah speaks of, exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous, and the degrees of attainment called jerusalem, the temple and more. every word in the torah speaks of our own forces and our levels of ability to sense the creator. that is the only topic of discussion of the torah. that is also the only thing we speak of in our daily lives, because we talk about our feelings. in fact, all we feel is the influence of the creator. everything around us is no more than the influence of the creator on each and every o

n to come with a need for a guidebook, which we know of as the written torah. although we have received the four parts of the torah with their entire spiritual scope, including the wisdom of kabbalah, over the years it has been used in many ways. at the same time, varying circumstances t h e pa t h o f k a b b a l a h 308 were organized from above to keep the mitzvot. for example, the ruin of the temple eliminated the possibility of keeping many of the mitzvot that are connected with the temple and the land. although the souls that come to our world grow coarser and need further correction, the number of practical mitzvot decreases. that is because these souls cannot be corrected by merely performing mitzvot. these souls need a special guide to the wisdom of kabbalah, because this is their

tion in the form of customs and laws. they determined that the customs of israel are laws. on the other hand, when there is no need to perform something in our world, we witness events that affect our ability to perform them. such events include the ruin of the first and second temples, exiles, and other catastrophes. as a result, people were unable to perform many of the mitzvot connected to the temple or the sanctity of the land. q: can we talk about the construction of the third temple and what it means? a: in every generation, different kinds of souls descend to this world. the first souls to descend were the finest, purest, and consequently the simplest. these souls had such a small will to receive that they had no desire to evolve in the physical world. consequently, it took many yea

and interest in certain mystical sciences. bookstores are loaded with books, films and magazines about extraterrestrials and other such phenomena. but these are merely midway points on the way to the ultimate question: what is the meaning of my life? although this question was asked in the past, the intensity behind it today is far greater. pa r t s e v e n: t h e i n n e r m e a n i n g 367 the temple represents the corrected state of the soul because it correlates with the state of the temple. it is said that the temple will be built only when relationships between people have been corrected (altruism. but why did the creator do it that way? why must man nullify his ego and think only of others and never of himself? does the creator need it? he doesn t need it whatsoever; we do! doing t

uilt only when relationships between people have been corrected (altruism. but why did the creator do it that way? why must man nullify his ego and think only of others and never of himself? does the creator need it? he doesn t need it whatsoever; we do! doing that, we create an objective outside ourselves and disconnected from ourselves. these are the only conditions that allow the building of a temple. q: what does the blessing for the food mean in terms of kabbalah? a: the talmud speaks of a big group of tana im, kabbalists who buried their deceased teacher. after the funeral they sat by the river and had a meal of bread and salt. all of a sudden they realized they could not bless the blessing for the food without their teacher. regrettably, they had not succeeded in learning this bless

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

he inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. the c

ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. the ceremony in the temple. the effect of the festival. chapter xi (chapter x in first edition) closing the lodge the greetings. preparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an egyptian initiation (b) osiris on the square iii. the plan of the lodge iv. the three columns (a) doric (b) ionic (c) corinthian v. ruins of a greek temple vi. a pillar of

reparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an egyptian initiation (b) osiris on the square iii. the plan of the lodge iv. the three columns (a) doric (b) ionic (c) corinthian v. ruins of a greek temple vi. a pillar of the porchway vii. the chapiter viii. the arrow of ra (coloured) ix. the chakras x. the second portal xi. the temple of the angels (coloured) chapter i introductory personal experience 1. the origins of freemasonry are lost in the mists of antiquity. last century there were many who thought that it could be traced no further back than the mediaeval guilds of operative masons, though some regarded these in turn as relics of the roman collegia. there may still be some who know no better than that, but all s

rived from these volumes. masons of various degrees will be able to select from it the features which remind them of their own ceremonies. 6. some interesting illustrations have been collected from the wall-pictures of ancient egypt, and from vignettes on various papyri, chiefly from the book of the dead, of which there are many recensions. it is clear from these sources that the formation of the temple in egypt was 7. figure 1 8. 9. a double square, and in the centre were three cubes standing one upon another, forming an altar(*churchward, the arcana of freemasonry, p. 43) upon which were laid their volumes of the sacred lore- not the same as our own, of course, for ours had not yet been written. those cubes represented the three aspects or persons of the trinity- osiris, isis and horus

e, for ours had not yet been written. those cubes represented the three aspects or persons of the trinity- osiris, isis and horus- as may be seen from the signs engraved on them (see fig. 1) which, however, is copied not from an egyptian altar, but from an illustration in mr. evans f book on crete; but at a later period we find only a double cube. 10. there were two pillars at the entrance to the temple, and on them were squares representing earth and heaven(*ibid, p. 44) one of them bore a name which signified gin strength h while the name of the other signified gto establish h(*ibid, p. 121) this gateway was regarded as leading to the higher world of amenti, the world where the soul was blended with immortal spirit, and thereafter established for ever; so this was the figure of stability

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ip in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line of descent. the jewish migrations. the prophets. the builders of k.s.t. the recasting of the rituals. the mingling of traditions. the transmission of the new rites. the essenes and the christ. kabbalism. the spiritualization of the temple. the loss of the divine name. chapter v the greek mysteries the eleusinian mysteries. the origin of the greek mysteries. the gods of greece. the officials. the lesser mysteries. the greater mysteries. the myths of the greater mysteries. the magic of the greater mysteries. the hidden mysteries. the school of pythagoras. the three degrees. other greek mysteries. chapter vi the mithraic myster

ach are different. the aim of the occultist is to attain that union by means of knowledge and of will, to train the whole nature, physical, emotional and mental, until it becomes a perfect expression of the divine spirit within, and can be employed as an efficient instrument in the great plan which god has made for the evolution of mankind, which is typified in masonry by the building of the holy temple. the mystic, on the other hand, rather aspires to ecstatic union with that level of the divine con-sciousness which his stage of evolution permits him to touch. 23. the way of the occultist lies through a graded series of steps, a pathway of initiations conferring successive expansions of consciousness and degrees of sacramental power; that of the mystic is often more individual in characte

of the sacraments of the catholic church, and published the results of that investigation in a book called the science of the sacraments. those who have read that book will remember that the shedding abroad of spiritual power is one great object of the celebration of the holy eucharist, and of other services of the church, and that it is attained by the invocation of an angel to build a spiritual temple in the inner worlds with the aid of the forces generated by the love and devotion of the people, and the charging of that temple with the enormous power called down at the consecration of the sacred elements. a somewhat similar result is achieved during the ceremonies performed by the masonic lodge, although the plan is not exactly the same, being indeed far older; and each of our rituals

e forces generated by the love and devotion of the people, and the charging of that temple with the enormous power called down at the consecration of the sacred elements. a somewhat similar result is achieved during the ceremonies performed by the masonic lodge, although the plan is not exactly the same, being indeed far older; and each of our rituals, when properly carried out, likewise builds a temple in the inner worlds, through which the spiritual power called down at the initiation of the candidate is stored and radiated. thus masonry is seen, in the sacramental sense as well as the mystical, to be an art of building spiritualized, and every masonic lodge ought to be a channel of no mean order for the shedding of spiritual blessing over the district in which it labours. 39. sometimes

forth from the white lodge, bearing the name of tehuti or thoth, called later by the greeks hermes; he founded the outer cult of the egyptian gods and restored the mysteries to the splendour of byegone days. 56. he came to teach the great doctrine of the inner light to the priests of the temples, to the powerful sacerdotal hierarchy of egypt, headed by its pharaoh. in the inner court of the chief temple he taught them of the light that lighteth every man that cometh into the world- phrase of his that was handed down through the ages, and was echoed in the fourth gospel in its early egyptian-coloured words. he taught them that the light was universal, and that that light, which was god, dwelt in the heart of every man: i am that light, he bade them repeat, that light am i. that light, he sa

LEMEGETON

rth part of this booke is called ars almadel solomonis [sic, contayning 20 cheife spirits wch governe the four altitudes or the 360 degrees of the world& signes [zodiac &c. these twoo last orders of spirits is of good, and are called the true theurgia, and it is to be sought affter by divine seeking &c* the fifth part is a booke of orations and prayers that wise salomon used upon the alter in the temple which is called artem novam [sic (ars nova] the wch was revealed to salomon by the holy angel of god called michael, and he also recieved [sic] many breef notes written by the fingar of god wch was delivered to him by ye said angell, with thunder claps, without wc notes salomon hadd never obtained to his great knowledge, for by them in short time he knew all arts and siences both good and b

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

some boundaries if deliberately and carefully maintained, can be extremely useful for magical work. it is such fine distinctions which separate the magician from the mere dissolusethe final volume in his magisterial study of the history of the devil, jeffrey burton russell contemptuously dismisses contemporary, religious satanism as represented by anton szandor lavey, the church of satan, and the temple of set. russell, obviously irritated by what he characterizes as satan chic, asserts that satan is by definition evil. hence modern satanism s effort to recover the positive satan of the romantic poets is inherently meaningless because it contradicts itself. alternately, in the same section where he discounts lavey and others as pseudo-satanists, russell characterizes jim jones s people s t

early represented in the book of job, where satan is portrayed as a member of god s heavenly court a kind of celestial prosecuting attorney. satan s transformation into a true bad guy did not really begin until after the persians defeated the babylonians and returned the jews to palestine from babylonia. seeking to make them allies, the persians even gave the repatriated jews money to rebuild the temple. the persians were zoroastrians, a religion built around the notion of an ongoing, more or less evenly matched struggle between ahura mazda (in later zoroastrianism, uhrmazd, the god of light and the upper world, and angra mainyu (later ahriman, the god of darkness and the lower world. partially because of a friendly link with the persians, judaism took in influences from zoroastrianism. th

itan, jacques. the sin of the angel. an essay on a re-interpretation of some thomistic positions. westminster,maryland: newman press, 1959. pegis, anton c. basic writings of saint thomas aquinas. new york: random house, 1945. tugwell, simon. human immortality and the redemption of death. london: darton, longman and todd, 1990. aquino, michael a. michael aquino (b. october 16, 1946, founder of the temple of set, was born in san francisco, california. after earning a b.a (1968) in political science from the university of california, santa barbara, he was commissioned in the army as a special operations officer (intelligence, special forces, psychological operations, civil affairs, and politico-military affairs. just before a 1969 1970 tour of duty in vietnam, he joined the church of satan, f

the united states. assigned by the army to fort knox, kentucky, he organized a local grotto in nearby louisville, then gradually became the senior coordinator of grotto activities throughout the united states. in 1975, because of a decision by anton lavey to give away church priesthoods,aquino and most of the existing national leadership of the church resigned. shortly thereafter they founded the temple of set as an intended continuation and evolution of the church into a context intentionally divorced from judeo-christian mythology. aquino served as the temple of set s high priest until 1996, at which time he retired from the office, while remaining an active member. the temple of set teaches that what christianity has called satan is a corruption of the egyptian figure of set. set is not

. aquino served as the temple of set s high priest until 1996, at which time he retired from the office, while remaining an active member. the temple of set teaches that what christianity has called satan is a corruption of the egyptian figure of set. set is not understood as a god of evil, but rather the personification of the individual consciousness or psyche. members( setians) can explore the temple s philosophy individually, or through local groups called archon 15 pylons. unlike the church of satan, which advocated a law of the jungle approach to society, the temple of set inclines more toward platonic idealism, encouraging setians to aspire to high standards of personal ethics despite the moral and cultural imperfections of the society around them. because of its descent from the ch

LIBER LXI

s and deceits of the former one. 21. without authority they could not do this, exalted as their rank was among adepts. they resolved to prepare all things, great and small, against that day when such authority should be received by them, since they knew not where to seek for higher adepts than themselves, but knew that the true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all language has a histo

er that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself: for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged unto you. beware lest you interpret them either in the light or in the darkness, for only in l.v.x. may they be understood. 31. also he conferred

LIBER O

tion of consciousness; progress by slaying the chakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty swami, etc, etc) ii. 1. the student must first obtain a thorough knowledge of book 777, especially of the columns printed elsewhere in this book. when these are committed to memory, he will begin to understand the nature of these correspondences (see illustrations in "the temple of solomon the king" in equinox no. 2. cross references are given) 2. if we take an example, the use of the tables will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv note 1, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number e

LIBER 141

heir fitness for that degree, or (b) shewn by wisdom their suitability to ward the arcanum arcanorum. also to certain trusty brethren of the viii, vii, and vi chosen for this moment of peril. for at this hour the clouds gather again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil of the temple was rent in twain, when darkness began to overspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, despair the tribulation visited us, and the word was lost" now therefore that the floods menace the earth, and the winter of civilisation is upon us, it is fitting th

to be preserved: 1. this secret of the ix. 2. the secret of the viii concerning universal brotherhood: in the macrocosm the sun lord of all life; in the microcosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all men. 3. the secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret of the v: the mystery of the rose and cross; and the one law do what thou wilt. 6. the secret of the lesser degrees: the cycle of existence- ex nihil nihil fit. 7. the secret of these things reverenced: the sun, the moon, the phallus, the tree, the ancestor, the fire, th

LIBER 777

ge (op. cit, i, 97) with the phallic god min or amsu, and was identified by the greeks with pan. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) t

LIBER AASH

ap when the great god f.i.a.t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant,that he shall display in the great day of m.a.a.t, that is being interpreted the master of the temple of a a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a seacaptain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 2 liber a fash vel capricor

LIBER ALEPH

ars i fell away from the work. l the book of wisdom or folly 79 ga de manu qu magum sustinet (of the hand which upholds the magus) ow it may be well that such periods of recuperation are necessary to such souls as mine; and so no ill. but i fell from my will, and sought other ends in life; and so the hand came upon me, and tore away that which i desired, as thou knowest; also it is written in the temple of solomon the king. yet consider also these two years as a necessary preparation for that greatest of all events which befell me in el-kahira, in the land of khem, the choice of me as the word of the on. now then for a while i worked with my will, though not wholly; and again the hand reached forth and smote me. this, albeit my slackness was but as a boy playing truant, not a revolt agains

d of magick and of mystery? it is that i thy father am also in this ordeal of initiation at this hour. for the sun is nigh unto the end of the sign of he fishes in the thirteenth year of the on, and the new current of high magick leapeth forth as a flood from the womb of my true lady babalon. and a word hath come to me by he mouth of the scarlet woman, whose name is eve, or ahitha, concerning the temple of iuppiter that is builded for me. and therein is a woman appointed to a certain office. now this woman appeared to me in a vision when i was in the house of the juggler by the lake among the mountains, the sun being in cancer in the eleventh year of the on, even in the week after thy birth. and i think this woman to be her whom i call wesrun. but even while with a pure heart i did invoke

black brothers, o my son, will i write these things following. i have told thee already concerning change, how it is the law, because every change is an act of love under will. so then he that is adept exempt, whether in our holy order or another, may not remain in the pillar of mercy, because it is not balanced, but is unstable. therefore is the choice given unto him, whether he will destroy his temple, and give up his life, extending it to universal life, or whether he will make a fortress about that temple, and abide therein, in the false sphere of daath, which is in the abyss. and to the adepts of our holy order this choice is terrible; by cause that they must abandon even him whose knowledge and conversation they have attained. yet, o my son, they have much help of our order in this o

ted. but in the figure of that star these operations are not indicated, for the five lines of force connect not according to any of them; but five new operations are made possible; and these are the works proper to the perfected man. first, the work which lieth level, the vau with the h, is of he yang and the yin, and maketh one the human with the divine, as in the attainment of the master of the temple. yet his work hath his perversion, which is of death. thus then for these four works, they pertain all to the natural formula of the cross and rose. i the book of wisdom or folly 107 dg de operibus stell microcosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the virtue and mystery of the silver star! for of these

understanding, whereby each and all of thy senses become constant and perpetual witnesses of the one eucharist, whereunto also they are ministers. so then to thee every phenomenon soever is the body of nuith in her passion; for it is an event; that is, the marriage of some one point of view with some one possibility. and this state of mind is notably an appurtenance of thy grade of master of the temple, and the unveiling of the arcanum of sorrow, which is thy work, as it is written in liber magi. moreover, this state, assimilated in the very marrow of thy mind, is the first stop toward the comprehension of the arcanum of change, which is the root of the work of a magus of our holy order. o my son, bind this within thine heart, for its name is the beatific vision. m liber aleph vel cxi 120

LIBER ARARITA

9 v y 0. in the place of the cross the indivisible point which hath no points nor part nor magnitude. nor indeed hath it position, being beyond space. nor hath it existence in time, for it is beyond time. nor hath it cause or effect, seeing that its universe is infinite every way, and partaketh not of these our conceptions. 1. so wrote ou m the exempt adept, and the laughter of the masters of the temple abashed him not. 2. nor was he ashamed, hearing the laughter of the little dogs of hell. 3. for he abode in his place, and his falsehood was truth in his place. 4. the little dogs cannot correct him, for they can do naught but bark. 5. the masters cannot correct him, for they say: come and see. 6. and i came and saw, even i, perdurabo, the philosophus of the outer college. 7. yea, even i th

LIBER ASTARTE

e deity also, there should be some one affirmation of his identity both with all other similar gods of all other nations, and with the supreme of whom all are but partial reflections. 3. concerning the chief place of devotion. this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves best.1 and the dearest spot therein2 shall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4. concerning the image of the deity. let there be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a

let him perform this invocation in his heart whenever he hath the leisure. and let him seize eagerly upon every opportunity for this. 17. continuation. third, even if he have leisure and preparation, let him seek ever to bring inward the symbols, so that even in his well-ordered shrine the whole ceremony revolve inwardly in his heart, that is to say in the themple of his body, of which the outer temple is but an image. for in the brain is the shrine, and there is no image therein; and the breath of man is the incense and the libation. 18. continuation. further concerning occupation. let the devotee transmute within the alembic of his heart every thought, or word, or act into the spiritual gold of his devotion. as thus: eating. let him say .i eat this food in gratitude to my deity that hat

LIBER AZAZEL

res the glory of my presence- i am will; i am power itself. 5. all that is weak and self-defeating, all that is humiliating and enslaving- these are the gifts of other gods. i have no share in them, they are not of my essence. 6. open yourself to me and receive my gifts, for i give to all who earnestly desire. learn from me! gain from me! accept me and be one with me, allow my flame to enter your temple and light all its passageways. 7. of the many who know of me, most are eaten up with fear of me, but no matter, they are weak and despised in my sight. only the few whom i choose to truly understand my nature will come to me, for such is the way of things. my path is for the few, not the many. 8. my chosen servants are enough, they serve me better than the mindless flocks of other gods, who

LIBER CCC KHABS AM PEKHT

bt. therefore doubt not, but strike with all thy strength. note also, pray thee, this word .the law is for all..5 do not therefore .select suitable persons. in thy worldly wisdom; preach openly the 1 [quotations in this paragraph are from crowley.s poem argonauts. t.s] 2 [al i. 5] 3 [this may mean more than that the addressee was incarnate upon this planet. crowley.s doctrine of the master of the temple, based on passages in .the vision and the voice. includes the idea that after crossing the abyss, the magister templi is .cast forth. or manifests in one of the sephiroth below the abyss in particular; and that in the case of achad this was malkuth, the sphere of the elements. t.s] 4 [al i. 15] 5 [al i. 34] khabs am pekht 3 law to all men. in our experience we have found the most unlikely m

lt to decide on such a point, but we may be sure that the event will show that the exact wording was so shaded as to prove to us absolute foreknowledge on the part of that most holy angel who uttered the book. note, pray thee, further, in verse 39, how the matter proceeds .all this..i.e. the book of the law itself. and a book to say how thou didst come hither. i.e. some record such as that in the temple of solomon the king.1. and a reproduction of this ink and paper for ever. i.e. by some mechanical process, with possibly a sample of paper similar to that employed..for it is in the word secret and not only in the english. compare ccxx iii:47, 73. the secret is still a secret to us. and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautifu

LIBER CCXLII AHA

rior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describes the eight limbs

wn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration.here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams.it burns.it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, aha! 37 bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flas

LIBER CHANOKH

arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:8 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e.the root of the powers of air. h.the root of the powers of water. n.the root of the powers of earth. b.the root of the powers of fire. the four aces] liber lxxxiv 23 the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha alga exarp [make the invoking pentagram of air in these names: hwhy yj la ydc] and elohim said: let us make adam in our own

name of the same your god, lift up, i say, yourselves! behold! his mercies florish and (his) name is become mighty among us. in whom we say: move! descend! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha alga hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] liber lxxxiv 25

the first 456. arise! you sons of pleasure! and visit the earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the eart

ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all- one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha alga bitom [make the invoking pentagram of fire, and pronouce \yhla twabx hwhy] the forty-eight keys or calls 28 [make the sign of

e own righteousness, saith the lord: whose long continuance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, the forty-eight keys or calls 30 which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)9 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obez

LIBER CLXV A MASTER OF THE TEMPLE

ation of any such thing is found in any of the dee material. they are generated by a process effectively reversing that used to derive the shem ha-mephorash or divided name of god; that is, the first name is created by taking the first letter from each of the names of the aires in order, inserting vowels rules to make it pronouncable; similarly for the second and thin : liber clxv a master of the temple v a\a\ publication in class b 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius frater vnvs in omnibvs from the photograph by henry b. camp the master is represented in the robe of, and described by his name as, a probationer, as if to assert his simplicity

7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius frater vnvs in omnibvs from the photograph by henry b. camp the master is represented in the robe of, and described by his name as, a probationer, as if to assert his simplicity. he is in his favourite asana, the dragon, in profound holy meditation. 129 a master of the temple section i april 2, 1886, to december 24, 1909 charles stansfeld jones, whom i shall usually mention by the motto v.i.o, which he took on becoming a probationer of the a\a, made his entry into this world by the usual and approved method, on april 2nd 1886 e. v, having only escaped becoming an april fool by delaying a day to summon up enough courage to turn out once more into this cold and un

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

i.o. found, and no sooner had his task been set than all kinds of difficulties presented themselves, like the dog-faced demons mentioned by zoroaster, to prevent its fulfilment. he tried, but at the end of january he writes: i cannot get on under these conditions. had plenty of time to do exercises this morning, but was continually interrupted. did not robe myself as i have no place fit to call a temple. how little did he know at that time how well off he really was in the latter respect! he was living in comfort in a kensington flat with every convenience of civilization; a few years later he was glad to do asana and perform his meditations out in the rain, clad in pyjamas, because his tiny tent in british columbia was too small to allow of work inside. but we digress. at this point his r

that this is but the beginning of the reflection of thee. o god, wrap me utterly away, beyond even this bliss. let me be utterly consumed in thine essence. amen. liber clxv 155 however, on the day, the 12th of october, when he came actually to use his invocation (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very ca

LIBER COLLEGII SANCTI

the conferring of advancement. 1. the dominus liminis shall proceed to the grade of adeptus minor at any time that authority confers it. 2. he shall pass examination in liber iii, cap. iii. 3. he shall meditate on the diverse knowledge and power that he has acquired, and harmonize it perfectly. and in this matter he shall be judged by the pramonstrator of the a a 4. he shall accept an office in a temple of initiation, and commit to memory a part appointed by the imperator of the a a 5. besides all this, he shall abide on the threshold. let him remember that the word dominus liminis is no idle term, but that his mastery will often be disputed, when he knoweth it not. 6. when at last he hath attained to the grade of adeptus minor, let him humble himself exceedingly. 7. he may at any moment w

where proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic lamp, according to the instruction in liber a. six months after his admission to the grade, he shall go to his adeptus minor, pass the necessary tests, and repeat to him his appointed part in the temple of initiation. 9. he shall in every way establish perfect control of his intuition, according to the advice of his adeptus minor, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a dominus liminis i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do

LIBER CXCVII STORY OF SIR PALAMEDES

mself into the sea. but the beast setteth him ashore. xxvi. rowed by kanakas to japan, he praiseth the stability of fuji-yama. but, an earthquake arising, the pilgrims are swallowed up. xxvii. upon the yang-tze-kiang he contemplateth immortal change. yet, perceiving that the changes themselves constitute stability, he is again baulked, and biddeth his men bear him to egypt. xxviii. in an egyptian temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ultimately to the blank wall.what is matter? and an infinity of physiological researches, each (similarly) leading to the blank wall.what is mind? even so, the relation between the two ideas is unthinkable; causality is itself unthinkable; it depends, for one thing, upon experience.and what, in god fs name, is experience? experience is impossible without memory. what is memory? the mortar of the temple of the ego, whose bricks are the impressions. and the ego? the sum of our experience, may be (i doubt it) anyhow, we have got values of y and z for x, and values of x and z for y. all our equations are indeterminate; all our knowledge is relative, even in a narrower sense than is usually implied by the statement. under the whip of the clown god, our performing donkeys the philosophers and m

LIBER CXX

he abyss in the argentum astrum be completed, and that there be a retirement from all active work in the order involving contact with groups. there were several other and more stringent requirements that also had to be undergone according to the constitution: pledge forms had to be signed and other work completed. several papers were attached to this, which includes the opening and closing of the temple, as well as the initiation ritual for zelator (which has to be performed under four eyes. these were: schedule a: opening, closing, initiatiation ritual of zelators (this paper. schedule b: the form of initiation of adepti (it is explicitly stated that there shall be no form of initiation for magisters. schedule c: gives the conditions by which magisteri appoint adepti to help zelators, and

the conditions by which magisteri appoint adepti to help zelators, and notes that the general plan of the o.t.o. is to be put before all members of the order( of thelemites. ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking

ing he moveth to the west or as some say to the south saying with the sign "hathoor, lady of amentet, mighty dweller in the funeral mountain, eye of ra, dweller before him, beautiful of fire in the boat of millions of years, be they favorable unto us, and let thy light and beauty be with us thy lovers in the house of peace! abrahadabra 111- 11111- 111 (he knocketh [this opening and closing of the temple is observable on all occasions. any other ceremony, such as evocation, invocation, initiation and all secret rituals, should be performed when the temple is "open. also, in the case of initiations their birth, death, and marriage (with such additional rituals as may be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries, whic

and all, crying aloud: hail! even as they cry: hail, o ptah that ariseth from the holy place of the ancient one that is annu (the candidate then undresses; and is clad in the shroud of a corpse. his feet and hands are wrapped closely, his mouth is stopped, and his eyes are blindfolded. he is then placed in the coffin. the officer approaches, now that the coffin has been carried into the darkened temple. he stops with a napkin dipped in the consecrated water the nostrils of the candidate, much distressing him "hail thou god temu, grant unto me the sweet breath that dwelleth in thy nostrils (the officer unstops the nostrils of the candidate, and breaths from his nostrils upon them "homage to thee, o thou lord of brightness, at the head of the great house, prince of the night& of thick darkn

hands of the candidate "i am thy father that lifteth thee up (he raises the candidate "thou givest breath to their nostrils, and they take hold of the bows of thy bark in the horizon of manu. thou art beautiful every day, o ra! may thy mother nuit embrace- victorious (the officer looses and lets fall the shroud, and embraces the candidate. the officer leaves the candidate, and circumambulates the temple 11 times widdershins, chanting the song even as the traitors breath. etc (he then approaches the candidate and says "repeat after me: i who am nothing deny all that i was; i who am nothing affirm all that i shall be. i swear that as nuit is about me, as hadit is within me, so am i ra-hoor-khuit! and blessing and worship to the beast, the prophet of the lovely star (the officer withdrawing t

LIBER DCCCLX JOHN ST

forth as it were a flower the particular kind of energy. sammavayamo.which gives alike the desire to perform more definitely and exclusively the great work, and the capacity to achieve success. it is in any case remarkable that i was born in october (1875; suffered the terrible mystic trance which turned me toward the path in october (1896; applied for admission to g d in october (1898; opened my temple at boleskine in october (1899; received the mysteries of l.i.l. in october (1900; and obtained the grade of 6= 5; obtained the first true mystic results in october (1901; first landed in egypt in october (1902; landed again in egypt in october (1903; first parted from rose in october (1904; wrote the b.-i-m.1 in october (1905, and obtained 1 [i.e. the bagh-i-muattar, also known as the scent

gam formula in the ieou section [we cannot understand this passage.1 it presumably refers to the .preliminary invocation. in the goetia of king solomon, published s.p.r.t, boleskine foyers, n.b, 1904..ed, and not troubling even to formulate carefully the elemental hosts, or to 1 [since .ed. is presumably crowley acting as his own editor, this may just be a piece of deliberate obtuseness. see .the temple of solomon the king. in equinox i (8) and .liber samekh. for the technique alluded to. t.s] liber dccclx 46 marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50. but as i was ill last night, and as the morning has broken chill and damp, i wil

there is no answer to it; and as these seven days have left me fairly master of the fortress, i caught him young, and assigned him promptly to the oubliette. i put down this.not as a .pose..but because the business is so gigantic. it encourages me immensely; for if my dweller on the threshold be that most formidable devil, how vast must be the pylon that shelters him, and how glorious must be the temple just beyond! 9.30. it seems that there was one more mistake to make; for i fve made it! i started to attempt to awaken the kundalini.the magical serpent that sleeps at the base of the spine; coiled in three coils and a half around the sucumna; and instead of pumping the pr.na up and down the su.umna until .iva was united with .akti in the sahasr.ra-cakra, i tried. god knows why; i fm stupid

he adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man fs waking; his waking another man.s s.madhi; his s.madhi.to which he ever strives? at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross!1 and by the hindu statement that in the attained yog. the kundalin. sleeps in the sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the

a. the sea of annihilation. amen. 9.00. returning home, with his eyes fixed on the supreme glory of the moon, in his heart and brain invoking adonai, he hath now entered into his little chamber, and will prepare all things for the due performance of the new ritual which he hath got by heart. 9.35. nearly ready. in a state of very intense magical strain. anything might happen. 9.48. washed, robed, temple in order. will wait until 10 o.clock and begin upon the stroke. o.m. 7= 4 will begin; and then solemnly renounce all his robes, weapons, dignities, etc, renouncing his grades even by giving the signs of them backwards and downwards toward the outer. he will keep only one thing, the secret ring that hath been committed unto him by the masters; for from that he john st. john 91 cannot part, e

LIBER DCCCXI ENERGIZED ENTHUSIASM

stone 8 lb, which had been my fighting weight when i was ten years younger. we walked some twenty miles daily through hilly forest. the actual amount of mss. written at this time is astounding; their variety is even more so; of their excellence i will not speak. here is a rough list from memory; it is far from exhaustive (1) some dozen books of a a instruction, including gliber astarte, h and the temple of solomon the king for equinox vii (2) short stories the woodcutter. his secret sin (3) plays: his majesty's fiddler. elder eel. adonis. the ghouls. written straight off, one after the other. mortadello. energized enthusiasm 3 (4) poems: the sevenfold sacrament. a birthday (5) fundamentals of the greek qabalah (involving the collection and analysis of several thousand words. i think this p

with holy horror; the boy with a low leer, a furtive laugh, perhaps worse. i am inclined to agree with the head master of eton that paderastic passions among schoolboys gdo no harm h; further, i think them the only redeeming feature of sexual life at public schools.1 the hindoos are wiser. at the well-watched hour of puberty the boy is prepared as for a sacrament; he is led to a duly consecrated temple, and there by a wise and holy woman, skilled in the art, and devoted to this end, he is initiated with all solemnity into the mystery of life. the act is thus declared religious, sacred, impersonal, utterly apart from amorism and eroticism and animalism and sentimentalism and all the other vilenesses that protestantism has 1 in recent years, some schools, notably tonbridge, have adopted rit

LIBER GRADUUM MONTIS ABIEGNI

s ever worked at all as written. in particular, that version contains nothing to explain the statement in liber 185 that the neophyte shall keep himself free from all other engagements for four whole days from the date when the sun shall next enter the sign 240 to that under which he hath been received. i have been informed that a revised and more practical version (i.e. one which does not need a temple the size of a small sports hall containing a ten and a half foot long green porcelain boat on wheels or runners) survives in another ms. notebook but is unpublished. 7 the reference is to sections aaa and mmm of gliber hhh h (341. 8 see gliber gaias, a handbook of geomancy h (96. 9 there was no official instruction in astrology at this period. about 1915 crowley collaborated with the new yo

rade are given in paper f, class d. the print edition of liber xiii referred paper f to the grade of adeptus minor; this has here been corrected. 19 see gliber iii vel jugorum, h iii. 20 gliber mysteriorum h is unpublished and may be no longer extant in its original form, but the context in which it is cited, together with the statement in liber 185 that the dominus liminis must learn a part in a temple of initiation, suggests that it may be in part administrative, and concerned with the theory and practice of running a magical order. 21 as far as anyone can tell, ritual viii and gthe instruction given in the eighth athyr (of liber 418) for the attainment of the knowledge and conversation of the holy guardian angel h are the same document; it is not clearly delinated in the equinox publica

LIBER HHH

and this being accomplished, thou mayest enter again into the vision, that thereby shalt be perfect in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida; yea, unto the most high god iaida.10 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magic of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough if thou cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained; and the practice should alwa

LIBER ISRAFEL

precautions to avoid infection (sterilising blades, and cleaning the wound and applying antiseptic. further, performing them in public may get one locked up, either under offensive weapon laws or the mental health actedliber israfel svb figvra lxiv v a a publication in class b imprimatur: n. fra. a a 1 [this book was formerly called ganubis h and is referred to the 20th key, gthe angel h1] 0. the temple being in darkness, and the speaker ascended into his place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o th

LIBER LIBERI VEL LAPIDIS LAZULI

e evocation to visible appearance of taphthartharath the spirit of mercury. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 14.06.200. liber liberi vel lapidis lazvli advmbratio kabbala agyptiorvm svb figvra vii being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth-words of a master of the temple v a a publication in class a 1 prologue of the unborn 1. into my loneliness comes. 2. the sound of a flute in dim groves that haunt the utmost hills. 3. even from the brave river they reach to the edge of the wilderness. 4. and i behold pan. 5. the snows are eternal, above. 6. and their perfume smokes upwards into the nostrils of the stars. 7. but what have i to do with these? 8. to me only

9 48. o god! o god! 49. i am a fool to love thee; thou art cruel, thou withholdest thyself. 50. come to me now! i love thee! i love thee! 51. o my darling, my darling.kiss me! kiss me! ah! but again. 52. sleep, take me! death, take me! this life is too full; it pains, it slays, it suffices. 53. let me go back into the world; yea, back into the world. 10 iii 1. i was the priest of ammon-ra in the temple of ammon-ra at thebai. 2. but bacchus came singing with his troops of vineclad girls, of girls in dark mantles; and bacchus in the midst like a fawn! 3. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exceedingly; yea, in good soo

g, nor by scourging, nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail. 47. he shall await the sword of the beloved and bare his throat for the first stroke. 48. then shall his blood leap out and write me runes in the sky; yea, write me runes in the sky. 23 vi 1. thou wast a priestess, o my god, among the druids; and we knew the powers of the oak. 2. we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed. 3. there we performed many wonderful things by midnight. 4. by the waning moon did we work. 5. over the plain came the atrocious cry of wolves. 6. we answered; we hunted with the pack. 7. we came even unto the new chapel and thou didst bear away the holy graal beneath thy druid vestments. 8. secretly and

LIBER LLL PARADIGMAT PIRATE

knowledgements the author would like to thank all the individuals that made this work a reality: my wife and editor jenna for her hours of painstaking work dealing with my horrible grammar and spelling; dave for his willingness to write a foreword for this, my first book; all the members of the iot past and present that provided a wealth of experiences both good and bad, especially the members of temple draghoulkia in milwaukee for putting up with me; and finally to jim, andy and chuck who made being in the iot such a blast for so many years. about the author joshua siddhartha wetzel (born october 9th, 1970) has been involved with magic and occult practices for 17 years and chaos magic for the last 14. he enjoys his job as a computer consultant, is married and has two cats. he currently re

tations we gain nothing from the practice of magic. additional requirements: in addition to the above skills, the iot america section also requires that the neophyte mentor at least one novice all the way through to the 4th degree. if there is the availability for this; perform a greater monasticism for two weeks (as outlined in peter carroll fs liber kaos; demonstrate a commitment to self, their temple or study group and the iot as a whole; be capable of performing a mass of chaos b on demand; and possess an awareness of iot protocol. the gaining of proficiency in these six areas encompasses the neophyte fs preparation for work as an initiate within the iot. when completed with the program, she shall have expanded her arsenal of magical weapons and skills to an extent that makes her a for

LIBER LVII

or a gtragedy. h it is a personal failing that can be corrected through the direct application of will. chemical dependency (addiction) to any substance listed below is considered a disqualifying factor to an aspirant seeking the 3rd degree. the iot desires individuals who are proactive and in control of their own wictthe animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32. t 32 bis. c 31 bis 3 the temple of solomon the king (continued) great as were frater p..s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was.in a sense.with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for t

ving waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. 1 [an archaic norweigian term, loosely .shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the .astral body. t.s] 2 [the previous installment of temple of solomon the king, in equinox i (4. t.s] on the qabalah 5 need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be sp

nce of hebrew and philosophy, pretends in his translation of v. rosenroth. second is without limit [ws ya, i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely 26 [reprinted heidelberg: georg olms, 1974; it may be found in academic libraries. t.s] 27 [figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn. t.s] 28 [i.e, crowley. t.s] 18 liber lviii great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher.s thesis) to be light, rwa. this word rwa is most important. it symbolises th

or thunderbolt. also there is gwj, a circle or orbit; dwz, to seethe or boil; and some other words, which we will neglect in this example, though we should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who 30 [published as sepher sephiroth in equinox i (8] 20 liber lviii absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is

results of the method we possess one flawless gem, already printed in the equinox (vol. ii. pp. 163-185 .a note on genesis. by v.h. fra. i.a. from this pleasant, orthodox, and-so-they-all-lived-happyever- after view let us turn for a moment to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding temple of truth. 1. gematria. the number 777 affords a good example of the legitimate and illegitimate deductions to be drawn. it represents the sentence \yyj \yhla jwr tja .one is the spirit of the living god. and also twplqh \halo .the world of the shells (excrements.the demon-world. now it is wrong to say that this idea of the unity of the divine spirit is identical with this idea of the muddle

LIBER LXI VEL CAUSAE

s and deceits of the former one. 21. without authority they could not do this, exalted as their rank was among adepts. they resolved to prepare all things, great and small, against that day when such authority should be received by them, since they knew not where to seek for higher adepts than themselves, but knew that the true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all language has a liber

er that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred u

LIBER LXVII THE SWORD OF SONG

t. but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra .berashith. 5 the sword of song 2 ascension day i flung out of chapel1* and church, temple and hall and meeting-room, venus. bower and osiris. tomb,2 and left the devil in the lurch, while god3 got lost in the crowd of gods,4 and soul went down5 in the turbid tide of the metaphysical lotus-eyed,6 and i was.anyhow, what.s the odds? the life to live? the thought to think? shall i take refuge in a tower like once childe roland. found, blind, deaf, huge, or in that forest of two hund

erision in the man.s mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o.erthrown just at my will. how true and deep is carroll47 when his alice cries .it.s nothing but a pack of cards. there.s the true refuge of the wise; to overthrow the temple guards, deny reality. and now (i.ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote .the mere terrestrial-minded man knows not the things of god, nor can their subtle meaning understand. a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends to holy thoughts (the holy deeds precede success)

done.if this trifling essay be accepted as a just instalment towards a saner criticism of our holiest writers, a juster appreciation of the glories of our greatest poet, a possibly jejune yet assuredly historic attempt to place of the first time william shakespeare on his proper pedastal as an early disciple of mr. george bernard shaw; and by consequence to carve myself a little niche in the same temple: the smallest contributions will be thankfully received. notes to ascension day 1. i flung out of chapel.1.browning, xmas eve, iii. last line. 3. venus bower and osiris tomb.2. crowley, tannha user. 5. god.3.hebrew \yhla, gen. iii. 5. 5. gods.4. hebrew \yhla, gen. iii. 5. the revisers, seeing this most awkard juxtaposition, have gone yet one step lower and translated both words by .god. in

moment that it is to be found by going to particular places or reading particular books or joining particular socieites is to make for the thousandth time the mistake that is at once materialism and superstition. if mr. crowley and the new mystics think for one moment that an egyptian desert is more mystic than an english meadow, that a palm tree is more poetic than a sussex beech, that a broken temple of osiris is more supernatural than a baptist chapel in brixton, then they notes 61 are sectarians, and only sectarians of no more value to humanity than those who think that the english soil is the only soil worth defending, and the baptist chapel the only chapel worth of worship (sic. but mr. crowley is a strong and genuine poet, and we have little doubt that he will work up from his appr

is more supernatural than a baptist chapel in brixton, then they notes 61 are sectarians, and only sectarians of no more value to humanity than those who think that the english soil is the only soil worth defending, and the baptist chapel the only chapel worth of worship (sic. but mr. crowley is a strong and genuine poet, and we have little doubt that he will work up from his appreciation of the temple of osiris to that loftier and wider work of the human imagination, the appreciation of the brixton chapel. g. k. chesterton. 778, 779. the rest of life, for self-control, for liberation of the soul.81 who said rats? thanks for your advice, tony veller, but it came in vain. as the ex-monk (that shook the bookstall) wrote in confidence to the publisher. existence is mis.ry i. th. month tisri*

LIBER MMCMXI NOTE ON GENESIS

c signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read .formulated is the primal fire* as it is written .thy youth shall be renewed as the eagle.s [psalm ciii, 5] now the eagle is n. for further consideration of this 13, vide in the portal ritual the explanation of that terrible key. see account of this ritual in .the temple of solomon the king. also, 13 is the numeration of dja= unity, as also is the great name of god, la, by aiq bekar or temurah. liber mmcmxi 14 y is the hand* symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus .proclaimed is the reign of the gods of light. t is the last letter of the alphabet, the finis, the omega, the universe, s

particular exordium (g d ms. z1: b at the ending of the night at the limits of the light thoth stood before the unborn ones of time then was formulated the universe. r then came forth the gods thereof, the aons of the bornless beyond. a then was the voice vibrated. c then was the name declared* the hand of god, always the symbol of his power. remember in the description of the .caduceus (see .the temple of solomon the king) the air symbol vibrating between them [also y, f, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0= 0..p. the name \c, the spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth. a note

reproofed against a facsimile of the equinox. footnotes are presumably by bennett, with the exception of those signed .p. which are by crowley, and any others in square brackets, which are by the present editor. issues which cannot be dealt with in a brief footnote are discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chaldaan

LIBER O

d of the expansion and contraction of consciousness; progress by slaying the cakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty sw.mi &c &c.2) ii 1. the student must first obtain a thorough knowledge of book 777, especially of columns i.,clxxxii.3 when these are committed to memory, he will begin to understand the nature of these correspondences (see illustrations .the temple of solomon the king. in equinox i (2. crossreferences are given) 2. if we take an example the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find .knowledge of sciences. by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its [

LIBER OS ABYSMI VEL DAATH

ommunication and instruction from ourselves directly. 13 [the task of an adeptus minor (liber 185) is to gattain to the knowledge and conversation of his holy guardian angel. h] 4 liber os abysmi vel daath 25. thus shall we prepare him for the confrontation of choronzon and the ordeal of the abyss, when we have received him into the city of the pyramids. 26. so, being of us, let the master of the temple accomplish that work which is appointed (in liber 418 is an adequate account of this ordeal and reception. see also liber 156 for the preparation) also concerning the reward thereof, of his entering into the palace of the king fs daughter, and of that which shall thereafter befall, let it be understood of the master of the temple. hath he not attained to understanding? yea, verily, hath he

LIBER SAMEKH

nt of its limitations is the most disastrous blunder; it is the common cause of the calamities which strew so many shores with the wreckage of the mystic armada. bigotry, arrogance, bewilderment, all forms of mental and moral disorder, so often observed in people of great spiritual attainment, have brought the path itself into discredit; almost all such catastrophes are due to trying to build the temple of the spirit without proper attention to the mental laws of structrue and the physical necessities of freedom. the mind must be brought to its utmost pitch of perfection, but according to its own internal properties; one cannot feet a microscope on mutton chops. it must be regarded as a mechanical instrument of knowledge, independent of the personality of its possessor. one must treat it e

ality, in the antithetical artifice which is the device of mind, and in a balanced triplicity of modes or states of being, whose combinations constitute the characteristics of cosmos. it includes also a standard of structure, a rigidity to make reference possible. upon these foundations of condition, which are not things in themselves, but the canon or code to which things conform, is builded the temple of being, whose materials are themselves perfectly mysterious, inscrutable as the soul, and like the soul imagining themselves by symbols which we may feel, perceive, and adapt to our use without ever knowing the whole truth about them. the adept sums up all these items by claiming authority over every form of expression possible to existence, whether it be a gspell h (idea) or a gscourge h

ill to bring full freedom to the race of men. yea, he wrought also in me a work of wonder beyond that, but in this matter i am sworn to hold my peace* see the maps gminutum mundum h in the equinox i (2, 3) and the general relations detailed in liber 777, of which the most important columns are reprinted in book 4, part iii, appendix v. for an accound of these matters see the equinox, vol. i, gthe temple of solomon the king, h liber 418, liber aleph [cxi, john st. john [liber dccclx, the urn [liber lxxiii] and book 4, part iv. 37 appendix the stele of jeu. greek text. this is included to assist aspirants in making their own qabalistic analyses and personal adaptations of the ritual. i have given breathings but not accents. in any case neither would have been present on the original ms. ebar

gel. first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat.37 from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursuqare, and the height shall be thrice half the breadth or double the breadth. and upon the altar shall be a censer, hemispherical, supported

for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be rapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian angel. and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fulness of that communion, for he must harmonize the world that is within with the world that is without. and at the end of the ninety-one days he shall return into the

LIBER SEPTEM REGUM SANCTORUM

he ceremony of the seven holy kings probationers, who are idle or luxurious, shall be given a task suitable to their natures. if they refuse the task from laziness or from a feeling that they have more important business (as their neophyte may judge) then may v.v.v.v.v. 8 =38 himself inform them with much deference that they are now fitted for admission to the mystery of the seven holy kings. the temple is arranged as shewn in the attached illustration.1 the god of the first throne hath robes of deep blue; second violet; 3rd. scarlet; 4th. orange; 5th. green; 6th. pale yellow; 7th. bright blue.2 the other officers are the hegemon, clad in white& masked in white& in his hand is the phoenix wand of the planets;3& the hiereus, masked in black& robed in black, in his hands are the scourge& cro

neophyte) into the hall. taken to the altar, on which burns a small fire of odorous wood, cedar or sandal or lign aloes, he is made to kneel thereat& the black officer comes forward threatening him with his scourge& saith: hiereus: who art thou? hegemon (for cand: i am the aspirant to the sacred& sublime order of a\a& i seek the aid of osiris. 1 missing in this copy. but the text implies that the temple contains (i) an altar of some kind, probably in the west (near the entrance to the room (ii) seven thrones for the planetary stations, probably arranged in a heptagon, with the fourth in the east (iii) a dais of seven steps in the east, beyond the station of sol, with a throne atop it, and (iv) a small side room, a dark dungeon. 2 they should also have appropriate masks and weapons. 3 see t

place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou to me, as thou wast welcome to my brethren; thou didst but lift up thine hand in aspiration to the brotherhood immortal& thou hast swept the seven chords of the celestial harp. pass thou on. 4 they go back, not to the altar, but to the little door of the temple, within which is a dark dungeon. the hegemon thrusts him furiously into this with hand& foot, all crying aloud: osiris is a black god. there he must remain for seven hours (if at any point previous in the ritual he should say: i ask not these blessings; i seek osiris. what saith yon silent dark one? or words of similar purport, the hegemon answers, removing the hoodwink once and for all:6 v

, each from his place, adore him while the two officers support him on either side& the hierophant addresses him: frater_ this day have i symbolically placed thee in the seat of a brother of the a\a. see to it that thy life truly reflect this gradual conquest of the powers7 of the seven& never forget that thy path is the path of osiris,8& that osiris is a black god. they then conduct him from the temple) after the seven hours are past, the aspirant is rescued by osiris, the black officer, in the words already given, omitting verily thou sayest well& using a sterner tone for the beginning of the speech. the ceremony then proceeds as before. source: this text was emailed to me in january of 2001. i am unaware of its provenance. certain errors in the copy i was sent suggest it had been ocr sc

LIBER STELLAE RUBEAE

ith music and what else he will bring forward the victim. 22. also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great fire and a devouring. 28. also he shall smite the altar with his scourge, and blood shall flow therefrom. 29. also he shall have made roses bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things shal

LIBER THISHARB

let him say, geh ma i. h 1 [chaldaan oracles, fragment 172 in westcott and cory editions; westcott fs translation with glosses by crowley. t.s] 2 the formula of the great work gsolve et coagula, h may be thus interpreted. solve, the dissolution of the self in the infinite; coagula, the presentation of the infinite in a concrete form to the outer. both are necessary to the task of a master of the temple. 3 [liber 418, 14th athyr, slightly paraphrased] 4 liber bracyt vel via memoria (e) let him learn to read backwards. in this it is difficult to avoid cheating one's self, as an expert reader sees a sentence at a glance. let his disciple read aloud to him backwards, slowly at first, then more quickly (f) of his own ingenium let him devise other methods. 12. in this his brain will at first be

this meditation. but one day being thrown with his horse over a sheer cliff of forty feet, and escaping without a scratch or a bruise, he was reminded of his many narrow escapes from death. these proved to be the last factors in his problem, which, thus completed, solved istself in a moment (o. m, chinese frontier, 1905-6 [crowley is talking about himself here as usual; see the instalment of gthe temple of solomon the king h in equinox i (8. t.s] 2 [according to the surviving ts. of this ritual, these questions were gwho art thou? h gwhence comest thou? h gwhither goest thou? h and gwhat seekest thou? h (the second and third bracketed together; these questions were put to the candidate for meditation on three successive days prior to the actual initiation. in the versified solo version, gl

LIBER TRIGRAMMATON

vided by strength, the force of the demiurge. and the cross was formulated in the universe that as yet was not. but now the imperfection became manifest, presiding over the fading of perfection. also the woman arose, and veiled the upper heaven with her body of stars. 2 liber trigrammaton now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themselves, protecting it from the

LIBER V VEL REGULI

tful to them that there is no longer an idol to adore with anthems, and to appease with the flesh of their firstborn. each scrambles in the bloody mire of the floor to snatch some scrap for a relic, that he may bow down to it and serve it. so, even today, a mass of maggots swarm heaving over the carrion earth, a brotherhood bound by blind greed for rottenness. science still hesitates to raise the temple of rimmon, though every year finds more of her sons impatient of naaman.s prudence. the privy council of the kingdom of mansoul sits in permanent secret session; it dares not declare what must follow its deed in shattering the monarch morality into scraps of crumbling conglomerate of climatic, tribal, and person prejudices, corrupted yet more by the action of crafty ambition, insane impulse

LIBER VII

gel: first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare& the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported up

or splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be wrapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian angel. and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fullness of that communion, for he must harmonize the world that is within with the world that is without. and at the end of the ninety-one days he shall return into the

LIBER XXXIII AN ACCOUNT OF AA

al order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution of humanity) by which the reign of l.v.x. will be 2 liber xxxiii manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed i

irst received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all. not the wisdom of this world, which is but sc

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

s of his sanctity, and he became the most important saint of northern europe. we are less well informed about the conversion in sweden. although the kings of sweden were christian from the beginning of the eleventh century, the monk adam of bremen, in his history (ca. 1070) of the archbishopric of hamburg- bremen in northern germany, which had responsibility for scandinavia, reported a vast pagan temple at uppsala, with idols of the pagan gods and gruesome sacri- introduction 7 rune stones depicting thor fs hammer like this one in sweden are fairly easy to find. compare this to the rune stone on page 10; both are from the late viking age (statens historika museum, stockholm) fices. but eleventh-century rune stones from that very same part of sweden are openly christian: ggod rest his soul

ond half of codex regius of the poetic edda, or gautreks saga, which tells of an assembly of the gods to set the fate of the hero starkad. the sagas of icelanders recount no myths but rather are seemingly sober accounts of events carried out mostly in iceland during the pagan period. as a result of this time setting, they sometimes give information about paganism, such as the account of the pagan temple in eyrbyggja saga or of a horse sacred to frey in hrafnkels saga. scholars agree that one must proceed with care in using such accounts, since they may include antiquarian reconstructions of the past, but as we have seen, such caution must be used with virtually every text of scandinavian mythology. some other vernacular texts are also of interest. short independent texts are usually called

obably marks both a change in paganism, perhaps as building techniques changed, and the influence of christian (and also pagan roman) worship. in the northern reaches of scandinavia, the sami people seem to have retained an open-air priestless paganism, and they were far from such influences. the eddic poems have references to the building of places of worship (e.g, the ghigh-timbered h altar and temple of voluspa, stanza 7, and there is one very explicit description of a pagan temple in eyrbyggja saga, which shows, if nothing else, where a thirteenth- century icelander thought his pagan ancestors had worshipped three centuries earlier. adam of bremen fs account of the pagan temple at uppsala, mentioned above, is difficult to discount, but it must be remembered that the end of the eleventh

it. etymologically the word seems to have to do with stones or rocks, and it is not difficult to imagine the germanic horgr as a pile of rocks in a sacred grove; the old high german cognate is in fact sometimes found with the meaning gsacred rock h and sometimes with the meaning gsacred grove. h tacitus says the germanic peoples did not produce images of their gods. adam of bremen says the pagan temple at uppsala had idols of thor, wodan (odin, and fricco (frey. again, the difference lies in the millennium that passed between the times the two authors wrote, and probably also to some extent in 34 norse mythology the influence of other models. certainly medieval scandinavians believed that their pagan forebears had worshipped idols, for they routinely put idols in their historical writings

to them, and here we have an ample record to draw on. bogs, wells, lakes, and the earth have yielded such objects as broken weapons, which can only be interpreted as gifts to the gods after battle. classical sources report that the germanic peoples killed their defeated enemies rather than take them prisoner, again as a form of sacrifice, and adam of bremen says that every ninth year at the pagan temple at uppsala, sacrifices of all kinds of creatures took place, including humans. but the most important sacrifices at the blot were surely animals that were slaughtered and eaten, presumably in some form of honor of a god. in chapter 8 of his ynglinga saga, snorri sturluson says that odin established the succession of blot ceremonies in the north. toward winter (i.e, in fall) there should be

LUCIFERIAN INITIATION VIA NOCTURNE

g with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to cleanse the body for the actual initiation. anoint with oil, incense within the temple to allow the mind entrance into the astral mysteries. by closing your eyes and focusing on a small dot which slowly becomes a torch, imagine the light growing closer and closer. a great black shape draws near you holding the torch, the figure of black has the sounds of goats around him, a great and strange musick may be heard as he appears before you. greet this figure: by the torch of azaz

LUCIFERIAN SORCERY

reat shades of awakening. the primary goal of the witch or sorcerer is to separate the spirit from flesh and control the mind on many levels, it is the seat of our immortal possibility of astral independence. one chant of initiation is meant to be practiced by the solitary witch who seeks the light of lucifer, from which she or he shall invoke under the stars in the wood of their heritage, or the temple consecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most

roken, yet the profound depths asleep shall i know the oceans calm violence from passion a struggle of life brings both angels and demons, which become separate and alone. those who dive the depths will become as draconis, the ourobouris eternal which dreams of enfleshing all desires. belial those who wear the cloak of wolves, given their blood to the ecstasy of ahriman the desire of flesh is our temple of heaven and hell, from which all desires may become. by facing the seraphim may armiluss al dajjal awaken within, the earth will then answer a great song. casting the shadow of cain via nocturne solitary version. this is a small ritual designed to imbibe the sorcerer with a focused current of being, from which he or she will enter the luciferian gnosis with ease. i call forth the infernal

MACNULTY W KIRK KABBALAH AND FREEMASONRY

hin which it presents a moral teaching and a mystical outlook towards the divine architect of the universe."3 at the present time there is no real agreement, even among masons, about the origins of the order. some masons, those who are romantically inclined, like to think that they have participated in the very rituals which were used by king solomon to instruct the workmen at the building of his temple. this is certainly an unrealistic view.4 without doubt, there are plenty of operative masons (stonecutters) to be found in european history, but there is no evidence of a group of philosophically inclined men who transmit a masonic tradition from biblical times to england in the late renaissance. others masons, at the opposite pole of opinion, consider that masonry started as nothing more t

which he continued to develop his lectures; the last versions were published in the period 1806-12. his early lectures seem simply to teach moral principles. the later lectures exhibit a quality which is directly relevant to our subject. a series of discussions upon factual matters which become more and more technical, abstract, and mystical. it is based on a metaphysical notion of king solomon's temple, which is looked upon as a sort of masonic university, with excursions into platonic theory and cabalism."24 in william preston and his work colin dyer offers this description of preston's personality "he was by nature impetuous. he was proud and stubborn, especially in matters involving what he considered as principle; these characteristics made him a controversial figure in the freemasonr

t from god; that cain and the builders of his city were strangers to the secret mystery of masonry; that there were but four masons in the world when the deluge happened, that one of the four, even the second son of noah, was not master of the art; that neither nimrod, nor any of his bricklayers, knew any thing of the matter, and that there were but very few masters of the art (even) at solomon's temple; whereby it plainly appears, that the whole mystery was communicated to very few at that time; that at solomon's temple (and not before) it received the name free-masonry, because the masons at jerusalem and tyre were the greatest cabalists then in the world; that the mystery has been, for the most part, practised amongst builders since solomon's time. this paragraph also includes a footnot

the latter, which has to do with the making of physical structures and was learned from man's study of nature, is peripheral to the central masonic teaching. initially these two disciplines were quite separate. the builders at cain's city of enoch and at nimrod's tower of babel are said not to have been practitioners of the "royal art" as a result of the teachings of the "cabalists" at solomon's temple, builders have been practicing the "royal art" under the name of "free-masonry" ever since. this analysis certainly suggests that among the members of the antient grand lodge there was a mystical, and probably a kabbalistic, understanding of freemasonry. this is an unusual interpretation of dermott's introductory essay to ahiman rezon; but it is not, i think, an unreasonable one. in fact, i

of jesus is now the most powerful of all names."53 viewed with these writings in the background, masonic symbolism certainly seems to reflect these ideas. the first degree on the tree of life the first degree tracing board gives an overview of western metaphysics and of the objectives of masonry. the idiom in which masonry's teaching is communicated in the ritual is the building of king solomon's temple; and our the key to interpreting masonic symbolism will be to remember that in one of the volumes of the sacred law we are told that. ye are the temple" masonic labor is interior work, work on one's self. when a candidate is first admitted into the order he is said to be an apprentice, and as a beginner his labors take place on the ground floor of the temple. in kabbalistic terms, we may th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

od of securing the numerical power of words--an introduction to the pythagorean theory of numbers--the sieve of eratosthenes--the meanings of the ten numbers. 69 the human body in symbolism the philosophical manikin--the three universal centers--the temples of initiation--the hand in symbolism--the greater and lesser man--the anthropos, or oversoul. 73 the hiramic legend the building of solomon's temple--the murder of chiram abiff--the martyrdom of jacques de molay--the spirit fire and the pineal gland--the wanderings of the astronomical chiram--cleopatra's needle and masons' marks. 77 the pythagorean theory of music and color pythagoras and the diatonic scale--therapeutic music--the music of the spheres--the use of color in symbolism--the colors of the spectrum and the musical scale--zodi

s- 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 rose cross. 137 rosicrucian doctrines and tenets the confessio fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosicrucian order. 141 fifteen rosicrucian and qabbalistic diagrams schamayim, the ocean of spirit--the seven days of creation--the symbolic tomb of christian rose

red that he had seen such an image at sinope. the pharaoh immediately dispatched soteles and dionysius to negotiate for the removal of the figure to alexandria. three years elapsed before the image was finally obtained, the representatives of the pharaoh finally stealing it and concealing the theft by spreading a story that the statue had come to life and, walking down the street leading from its temple, had boarded the ship prepared for its transportation to alexandria. upon its arrival in egypt, the figure was brought into the presence of two egyptian initiates--the eumolpid timotheus and manetho the sebennite--who, immediately pronounced it to be serapis. the priests then declared that it was equipollent to pluto. this was a masterly stroke, for in serapis the greeks and egyptians found

mporal head of the state religion (see wilkinson's manners and customs of the egyptians) a limited number were admitted into the greater mysteries: these preserved their secrets inviolate. much of the information concerning the rituals of the higher degrees of the egyptian mysteries has been gleaned from an examination of the chambers and passageways in which the initiations were given. under the temple of serapis destroyed by theodosius were found strange mechanical contrivances constructed by the priests in the subterranean crypts and caverns where the nocturnal initiatory rites were celebrated. these machines indicate the severe tests of moral and physical courage undergone by the candidates. after passing through these tortuous ways, the neophytes who survived the ordeals were ushered

ground should open at their feet and engulf them. at length, overcoming their fear, they demolished the statue, sacked the building, and finally as a fitting climax to their offense burned the magnificent library which was housed within the lofty apartments of the serapeum. several writers have recorded the remarkable fact that christian symbols were found in the ruined foundations of this pagan temple. socrates, a church historian of the fifth century, declared that after the pious christians had razed the serapeum at alexandria and scattered the demons who dwelt there under the guise of gods, beneath the foundations was found the monogram of christ! two quotations will further establish the relationship existing between the mysteries of serapis and those of other ancient peoples. the fi

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

ies during the 5th and 6th centuries implies that far from declining romano-british culture was undergoing a renaissance during this period. the main deities of brigantia/rheged were naturally enough brigantia (brigit) and cocidius (goch in modern welsh i.e. the red one. cocidius was a god of hunting and the forest who had a cult centre at bewcastle in cumberland. at bewcastle or fanum cocidi the temple of cocidius there was both a fort and a temple. the strong roman military presence soon became a part of the local mix and cocidius quickly became associated with mars& also silvanus the son of mars) as mars cocidius who was widely worshiped by the civil and military population alike. the roma n military had a tradition (for the most part, jews and druids aside) of respecting the genius loc

MASTERING WITCHCRAFT

ke if nothing else. in italy, pico della mirandola, ficino and giordano bruno began experimenting with the old art of the employment of magical archetypal images, while in northern europe abbot trithemius and his pupils paracelsus, cornelius agrippa, and wierus turned their attentions circumspectly to the black arts. in england, dr. john dee, preoccupied with the lost lands of logres and the star temple at glastonbury, began his scrying experiments using a "great chrystalline globe" or seeing stone. it was during the course of these experiments that certain parts of the pre-flood language are said to have been rediscovered, a so-called enochian tongue, the original language of the nephelim. by the seventeenth century, the persecution of witches, by protestants now as well as catholics, see

g. prehistoric version of the god and goddess in giant form. andros. the god as worshipped in the weald. adonai or adonis. hebrew for "the lord" dying god, consort of astarte. sabaoth. another hebrew name for god. baphomet. horned deity allegedly worshipped by the templars, a christian order of fighting monks of the twelfth century. the name has been variously construed to mean "the father of the temple of universal peace among men" the initials of which phrase in latin spell the name backwards: templi omnium hominum pacis abbas; or by others as a corruption of bathos metis "purification by wisdom" however, many witches take it to refer to "the stone of buffo" buffo being an ancient name for the island of cyprus where legend has it the greek love goddess aphrodite was born; from whence als

are now "standing in their signs of power" both magister and high priestess should be seeking at this moment to place their personalities in abeyance, and "bring through" the godpersonae. this act of dissociation will have taken considerable previous practice on their parts, by way of meditation and visualization exercises, the constant building up of the traditional god-forms within an imagined "temple" or appropriate landscape, and the subsequent fantasy identification with them. the sun and moon have to be effectively magically "drawn down" the high priestess is likewise saluted by the coven with the horned hand, but as our lady of the moon. the gesture of the magister, arms crossed upon the breast, is of course none other than the sign of death and rebirth used in your necromancy ritua

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

various spirits, and is not the same as the present book, though extremely valuable in its own department. in editing this volume, i have omitted one or two experiments partaking largely of black magic, and which had evidently been derived from the two goetic works mentioned above; i must further caution the practical worker against the use of blood; the prayer, the pentacle, and the perfumes, or temple incense, rightly used, are sufficient as the former verges dangerously on the evil path. let him who, in spite of the warnings of this volume, determines to work evil, be assured that evil will recoil on himself and that he will be struck by the reflex current. this work is edited from several ancient mss. in the british museum which all differ from each other in various points, some giving

esides this, there are special times reserved for the invocation of these spirits, in the days and hours when they have power and absolute empire. it is for this reason that thou wilt see in the following tables to what planet and to what angel each day and hour is submitted, together with the colours which belong unto them, the metals, herbs, plants, aquatic, a rial, and terrestrial animals, and temple incense, which are proper to each of them, as also in what quarter of the universe they ask to be invoked. neither are omitted, the conjurations, seals, characters, and divine letters, which belong to them, by means of which we receive the power to sympathize with these spirits. the key of solomon page 8 table 1: table of the planetary hours hours from hours from sun. mon. tues. wed. sunset

ment which should contain all (the wisdom) he had possessed prior to his death. the rabbins, who were careful to cultivate (the same knowledge) after him, called this testament the clavicle, or key of solomon, which they caused to be engraved on (pieces of) the bark of trees, while the pentacles were inscribed in hebrew letters on plates of copper, so that they might be carefully preserved in the temple which that wise king had caused to be built. this testament was in ancient time translated from the hebrew into the latin language by rabbi abognazar, who transported it with him into the town of arles in provence, where by a notable piece of good fortune the ancient hebrew clavicle, that is to say, this precious translation of it, fell into the hands of the archbishop of arles, after the d

easy consent which i have given to those who incited me to evil deeds, by injuring instead of aiding those who demanded help from me, by refusing to give ear unto the cry of the poor, by not respecting the aged, by not keeping my word, by disobedience to my parents, by ingratitude towards those from whom i have received kindness, by indulgence in sensual pleasures, by irreverent behaviour in the temple of god, by unseemly gestures thereat, by entering therein without reverence, by vain and unprofitable discourse when there, by despising the sacred vessels of the temple, by turning the holy ceremonies into ridicule, by touching and eating the sacred bread with impure lips and with profane hands, and by the neglect of my prayers and adorations. i detest also the crimes which i have committe

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

l de la haute magie" chapter xiii. powers of the kingdom, be beneath my left foot, and within my right hand. glory and eternity touch my shoulders, and guide me in the paths of victory. mercy and justice be ye the equilibrium and splendor of my life. understanding and wisdom give unto me the crown. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel! o geburahel! o tiphereth! binahel, be thou my love! ruach chokmahel, be thou my light! be that which thou art, and that which thou willest to be, o ketheriel! ishim, assist me in the name of shaddai. cherubim, be my strength in the name of adonai. beni elohim, be ye my brethren in the name of the son

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

called the pauline art, etc (4) the fourth part of this book is called almadel or solomon, which containeth those spirits which govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and to be sought for by divine seeking, etc, and are called theurgia (5) the fifth part is a book of orations and prayers that wise solomon used upon the altar in the temple. the which is called ars nova, which was revealed unto solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great knowledge, for by them in a short time he knew all arts and sciences both good and bad;

mentioned books, the art pauline and the art almadel, do relate unto good spirits alone, whose knowledge is to be obtained through seeking unto the divine. these two books be also classed together under the name of the first and second parts of the book theurgia of solomon (5) the fifth book of the lemegeton is one of prayers and orations. the which solomon the wise did use upon the altar in the temple. and the titles hereof be ars nova, the new art, and ars notaria, the notary art. the which was revealed to him by michael, that holy angel of god, in thunder and in lightning, and he further did receive by the aforesaid angel certain notes written by the hand of god, without the which that great king had never attained unto his great wisdom, for thus he knew all things and all sciences and

line art, etc (4) the fourth part of this book is called almadel of solomon, the which containeth those spirits which do govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and are called theurgia, and are to be sought for by divine seeking, etc (5) the fifth part is a book of orations and prayers which wise solomon did use upon the altar in the temple. the which is called ars nova, the which was revealed to solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great wisdom, for by them in short time he gained knowledge of all arts and sciences both go

MEANING OF MASONRY

exists; and so, for what they may be worth, these papers are offered to the craft as a contribution towards satisfying it. let me conclude with an apologue and an aspiration. in the chronicles of israel it may be read how that, after long preparatory labour, after employing the choicest material and the most skilful artificers, solomon the king at last made an end of building and beautifying his temple, and dedicated to the of service of the most high that work of his hands in a state as perfect as human provision could make it; and how that then, but not till then, his offering was accepted and the acceptance was signified by a divine descent upon it so that the glory of the lord shone through and filled the whole house. so--if we will have it so--may it be with the temple of the masonic

mong certain trade-guilds then in existence; and lastly, because they are extremely effective and significant from the symbolic point of view. all that i wish to emphasize at this stage is that our present system is not one coming from remote antiquity: that there is no direct continuity between us and the egyptians, or even those ancient hebrews who built, in the reign of king solomon, a certain temple at jerusalem. what is extremely ancient in freemasonry is the spiritual doctrine concealed within the architectural phraseology; for this doctrine is an elementary form of the doctrine that has been taught in all ages, no matter in what garb it has been expressed. our own teaching, for instance, recognizes pythagoras as having undergone numerous initiations in different parts of the world

hat truth in different ways, and we are more prone to emphasize the differences than to look for the correspondences in what they teach. in some masonic lodges the candidate makes his first entrance to the lodge room amid the clash of swords and the sounds of strife, to intimate to him that he is leaving the confusion and jarring of the religious sects of the exterior world, and is passing into a temple wher ein the brethren dwell together in unity of thought in regard to the basal truths of life, truths which can permit of no difference or schism. allied with no external religious system itself, masonry is yet a synthesis, a concordat, for men of every race, of every creed, of every sect, and its foundation principles being common to them all, admit of no variation "as it was in the begin

cy in this grade has been enabled to discover a sacred symbol, placed in the centre of the building, and alluding to the g.g.o.t.u. doubtless we have often asked ourselves what that phrase and what that symbol imply. need i repeat that the building alluded to is not the edifice we meet in, but is our own selves, and that the sacred symbol at the centre of the roof and of the floor of this outward temple is but symbolic of that which exists at the centre of ourselves, and which was spoken of by the christian master when he proclaimed that" the kingdom of heaven is within you; that at the depths of our own being, concealed beneath the heavy veils of the sensual, lower nature, there resides that vital and immortal principle, which is said to" a llude to" the g.g. because it is nothing other t

fect only by toil and by suffering. he sees that difficulty, adversity and persecution serve a beneficent purpose. these are his" wages: and he learns to accept them" without scruple and without diffidence, knowing that he is justly entitled to them, and from the confidence he has in the integrity" of that employer who has sent him into this far-off world to prepare the materials for building the temple of the heavenly city. and so, as the sign peculiar to the degree suggests, he endeavours to examine and lay bare his heart, to cast away all impurity from it, and he stands, like joshua, praying that the light of day may be extended to him until he has accomplished the overthrow of his own inward enemies and of every obstacle to his complete development. the aspirant who attains proficiency

MICHAEL FORD A RITE OF THE WEREWOLF

rom the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time by kevan, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 14 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an angel of darkness, who causes intercourse i do summon thee! i invoke thee! in the darkness is your light. praise unto ahriman, horned lord of the kingdom of shades, specter and phantom, praise unto our ki

MICHAEL FORD BOOK OF CAIN

the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twilight and realm of ghosts. the other hand is the hammer, a tool of the forge which sparks the cunning fire in the clay of mortal flesh. cain is the temple maker and witch begetter, that which opens the gates of hell and heaven, the initiator of witch blood. cain is envisioned as a middle eastern man, bearded and dark, wisdom filling his eyes. cain is also viewed as a bearded and horned human-beast, covered in gray and green earth, who is decorated with human and animal bones, his familiars. cain is sought in the hidden places of the earth, fo

MICHAEL FORD WITCHMOON

illing it's flesh and spirit on the 8 8 earth. demons do exist, however it is not always their intent to harm innocent humans. our point is to destroy and create. the magick in these pages is of all colors, being that of significant power. law perceived as going forth by night and day, creating with love and joy and the destruction of that which is ill. the manifestation of both the black and red temple (that of death and sexual magick. there is no evil in the heart for the essence lives intently on it's message. every man and every woman have their animalistic urges, from which atavisms develop and exist. we are throwing open the gates of saturn (the gates of death, hidden knowledge, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the black sun shin

31st 1589. his daughter and mistress we later burnt at the stake the same day" it is the goal of the coven maleficia (7) to not condone violence or harm to others, but to present the choice of shadow exploration and individual understanding and power. there is no seeking of members, as they are few and hidden, like the dream of blue ice which forms on the windows on a cold night. there is no set temple, beyond the individuals who practice upon their own will and desire. the result of the misuse of lycanthropic power is always negative to the sorcerer if used out of the law of "do what thou wilt. in other words if it trespasses on another individual's rights of life and joy then it is wrong, unless provoked or within a magickal combat aspect. our witch- dreams are walking in the rows of th

s and talent. both practical method and actual intent depend intensely on what is correct for the individual, what feels right and what they can achieve viable results with. this is a call to break down the near-there attitude over which dogma presides, imposing itself on all levels. separation from such limits is necessary for the continuation of real personal progress on whatever level. the red temple tiamat, considered as an aspect of babalon (11) in the path of vampirism, fits naturally in the work of the red temple, meaning sex and blood magick. this can be highly useful when forming a new point of mental/magickal power. creation is very much a part of this path as well as the blood which is of dual meaning. blood meaning astral and physical matter, the assumption being that blood can

en forming a new point of mental/magickal power. creation is very much a part of this path as well as the blood which is of dual meaning. blood meaning astral and physical matter, the assumption being that blood can be used in evocations of which spirits can manifest. tiamat is also an aspect of leviathan, the primordial angel of the deep, the crooked serpent that devours its own tail. as the red temple opens the luciferian gateway of death and renewal of ones own witchblood. the work of the red temple is of life and joy, the sinister and the brilliant. light and dark. sexual congress with a partner is a significant and fulfilling aspect of this work. the awakened kundalini or fire snake can be channeled within both individuals achieving a major focus and build up of energy. strong bonds c

sexual congress with a partner is a significant and fulfilling aspect of this work. the awakened kundalini or fire snake can be channeled within both individuals achieving a major focus and build up of energy. strong bonds can be created through such work, although a dangerous focus of energy between the two leaves each vulnerable to the other. a combination of the magick of the red and the black temple is a sexual tantric work which involves the use of bones, ashes, blood and sexual fluid (of both 33 33 individuals given as a gift to a loa or spirit) towards the building of "invisible walls" or creating protective energies/elementals. this aspect is explored through sexual union, for either the creation of a moonchild or the calling of the dead. this ritual, which includes a consecration

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

even from the horse's mouth. we form an association of brothers in all points of the globeyet there is one unseen thatcan hardly be felt, yet it weighs on us. whence comes it? where is it? no one knowsor atleast no one tells. this association is secret even to us the veterans of the secret societies.(guiseppe mazzini, head of the bavarian illuminati)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32nd and 33rd degrees (albert pike, grand master of american scottish rite freema

s place is terrible!78atlantis, alien visitation, and genetic manipulation war between the forces of good and evil was not concluded in pre-diluvian times. thedark ones were drastically reduced in physical numbers and they had lost most ofthe technology that channeled their powers. what was left of this computer hardware was often sequestered in areas that we now refer toas the inner sanctum of a temple, or as the holy of holies, etc. only the initiated couldenter such precincts, others being threatened with death and damnation if they became curi-ous and dared. the biblical references to the arc of the covenant and moses warningsabout its powers clearly denote some kind of unpredictable and deadly radioactivity. it isalso rumored that the arc contained the remains of the leader of the fal

vason reveals that before the cameras filmed the atlantis, alien visitation, and genetic manipulation99 serpents in the streets official placing of the american flag, a masonic ceremony took place, which was never tele-vised or revealed to the american free public. buzz aldrin produced a masonic bannerwhich was specially embroidered for the strange trip by the librarian of the masonic houseof the temple in washington d. c. the egyptian hierogram for the star sirius consists of three shapes: a five-pointed star, anoval, and an obelisk. amazingly, this is just what we find in stone in washington d.c. theentire city is dedicated astromantically to the star sirius and its occult deities. astrology isgood enough for the ruling plutocrats it seems. pity that when the ordinary person seeks touse

the mannequins dressed for the parts they are to play.some take to their roles with more gusto than others (see c. s. lewis that hideousstrength, frank herbert's dune, or john christopher's tripods trilogy).the job of the president is not to wield power himself, but to lead attention away from it (douglas adams, the hitch-hikers guide to the universe)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32 and 33 degrees (albert pike, grand master of us scottish rite freemasonry)these

d blood living. they are in our dna. thehuman body is the scriptorium where is kept the greatest gnosis. when will the occi-dental scholar realize that the real academy, the real lyceum, the real library of alex-andria, the real chambers of thoth, hermes, or merlin are not under a rock in someremote wilderness waiting to be discovered by a wanna-be indiana jones. they are inthe house of bone, the temple of the nine gatesthe human body. the famed pillarsof hercules guarding the way to atlantis are not of stone. they are the arms ofadam-kad-amon. they are the serpentine strands of dna.the legacy of the atlanteans is only partly resolved in the physical domain. as saidabove, no external presence or force will intervene to directly prevent our total annihi-lation. our predicament (the nephilim

MICHAEL W FORD THE VAMPIRE GATE

or 13 act outside of the laws of our government. luciferians enjoy life we want more of it. t h e l u c i f e r i a n c r e e d i am a luciferian and of seba and set. i am a vessel of ahriman and az. i worship my own self-progressing divinity. i deny all religions which would sacrifice the sense of i. i recognize that religion must start within and be a mirror of my desire. i affirm my body as a temple of darkness and fire. i affirm my soul as the daemon-god upon the throne in this black tower. the twin serpents are my key to continued vitality and initiation, i will seek to raise and then create my desire upon earth. i recognize my eye is but the eye of set, that as the serpent i shall command my presence upon earth. i shall be a manifestation of the archdaevas upon earth. my actions wil

e forces of the subconscious, as tiamat, the mother of vampires. it then moves forward to empowering the self as vampire, tiamat s chosen vessel. use this ritual like the ritual of tiamat in liber hvhi, but this would be a much more simplified focus rite. the four infernal powers are symbolic of the raw primal aspects of the subconscious. the dragon commands that which sleeps within. 1. enter the temple such a ritual would be in a chamber where much of your magical work already happens. this type of rite is directed at inward energy and is centered around atavisms the abyssic dead is relating to the subconscious. utilize the varcolaci/astwihad sigil and 64 focus intently. one may use the leviathan sigil also, above a mirror directly above the altar facing the west. 2. announcement of self

, perfect binding, black and white interior ink isbn: 978-1-4116-9065-3 adamu is a grimoire of luciferian tantra. this path is of the exploration of the dark recesses of the mind and spirit, transforming the self into a vessel of divinity, the daemonic itself. found in adamu are foundation rituals and theory of luciferian sex magick, the forbidden art of transforming consciousness and body into a temple of the adversarial spirit, being samael and lilith, to initiate the self and become a part of the divine by awakening the symbol of cain, the first satanist. adamu outlines practice which defines the how the luciferian sex magick path is a sucessful method of initiation which only strengthens and awakens consciousness. vampiric (spiritual) sex magick and ancient buddhism/bon po, including w

MICHAEL WYNN THE SOUL TRAVELERS

tan (or hades) into his own essence. asmodeus is further associated with samael, who is also associated with lucifer. asmodeus is a powerful, high-ranking demon, and one of the lords of the qliphoth. he is a demon of lust whose duty it is to estrange newly weds--michael wynn's "the soul travelers" 84 it is said that king solomon once had power over asmodeus, and forced him to help build solomon s temple. asmodeus is said to be frustrated and under the dominion of arch-angel raphael. this fallen angel is called the demon of the wounding spear, and is often depicted having 3 heads and riding a dragon. one of his heads is that of a ram, one of a human, and the last of a bull. he is often called the god of the witches, the god of sorcery, the god of the circle, and sometimes called the serpent

MICHAEL W FORD NOX UMBRA

nnected by the self. before practicing the mentally challenging and dangerous rituals and workings in this tome, please take some time to explore what you are and how you may connect with this path. even for a luciferian witch, this is a thorny and treacherous road to roam. you may have certain visitors attracted by the gates you may open. be warned. a vampyric working of self study decorate your temple of working according to the vampyric path and how it perceives to you personally. in the middle of this room have a nice pillow to sit upon. have either upon the floor a simple table or small cloth to plate a black mirror upon. have one candle (black) behind this mirror. place yourself on the pillow and begin a slow meditation on what you consider a vampyre spirit to be. think about each at

ave printed the crest/sigil of vlad dracul or countess bathory. one may create a mask of the vampyre, which is associated to the ahrimanic sorcerer as well. when one prepares the skull the sigil should be placed at bottom, the soil above it and the mask above the soil. when the ritual of the vampyre is undertaken the sigil will be consecrated and then buried beneath the soil layer. the chamber or temple should be decorated in the elements and atmosphere of death and the tomb. the altar should have human and animal bones across the temple, symbols and decorations of death and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance

us, whom gathers the darkness and emerges in the noon-tide sun, the time sacred of shaitan the opposer, as well as the midnight sun, the time sacred of mather lilith! i give you the life that i am, come now into being, familiar of my flesh and spirit, immortal and isolate (drop a few drops of your blood into the grave soil) disrobe, shrouded and lie within your coffin or grave area created in the temple, have the skull familiar close to you and meditate until sleep arrives. record your occurrences on the dreaming plane. when you wish to work with the nephilimic tomb of sah, perform a calling unto it at the noon day tide, which symbolizes the strength of self to withstand and nourish in the solar force of saturnis, or shaitan. call unto the familiar at twilight as well, embracing the night

anius i summon thee! by the eight tomb of the sah, whom is called the quarter song of the grave by the first which is the name zaresha, devouress who waits beyond lilith's caul came now before my cup of lunar blood, congress with my shadow in the sexual union of the dragon and whore by the second which is the name azosha, whom burns the flame of the dead in the emerald light of azrail, guard this temple and grave-bed from which i rest by the third which is the name andar, being the bearer of cunning fire and blackened flame of ahrimanic sight, bring the shadow wisdom to i who seeks to immolate and become. by the fourth which is the name azi dahaka, a great dragon who long has slept in the blood rivers of az-umpesha, come now and guide the familiar of my arcane of desire to grow strong in m

of the dual ecstasies of the empyrean and infernal meeting of spirts. by the seventh which is the name lilkamena, born of the congress of incubi and succubi, who shall tempt mine enemy unto death and my friend into the pleasures of life, i summon thee forth. by the eighth which is the name marakalaz, haunter of fields of the dead, feasting of those who have passed the veil, i summon thee into the temple to protect this coven of night and becoming. formula of the binding of earth i summon now those guardians of the path whom are the initiators of death and rebirth- ahriman, shadow form. daemon and sorcerer- i call you, forth to this circle (imagine a great shadow with many bestial and infernal aspects, the form encircles you and you welcome it) i summon now lilith, whose caul shall bless me

MOODY RAYMOND A LIFE AFTER LIFE

is life after death, without a shadow of a doubt, and i am not afraid to die. i am not. some people i have known are so afraid, so scared. i always smile to myself when i hear people doubt that there is an afterlife, or say "when you're dead, you're gone" i think to myself "they really don't know" i've had many things happen to me in my life. in business, i've had a gun pulled on me and put to my temple. and it didn't frighten me very much, because i thought "well, if i really die, if they really kill me, i know i'll still live somewhere (2) when i was a little boy i used to dread dying. i used to wake up at night crying and having a fit. my mother and father would rush into the bedroom and ask what was wrong. i told them that i didn't want to die, but that i knew l had to, and asked if th

MORALS AND DOGMA

omon. 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 common gavel. force, unregulated or ill-regulated, is not only wasted in the void, like that of gunpowder burned in the open ai

ogress as a goal, without those two great forces, faith and love. prayer is sublime. orisons that beg and clamor are pitiful. to deny the efficacy of prayer, is to deny that of faith, love, and effort. yet the effects produced, when our hand, moved by our will, launches a pebble into the ocean, never cease; and every uttered word is registered for eternity upon the invisible air. every lodge is a temple, and as a whole, and in its details symbolic. the universe itself supplied man with the model for the first temples reared to the divinity. the arrangement of the temple of solomon, the symbolic ornaments which formed its chief decorations, and the dress of the high-priest, all had reference to the order of the universe, as then understood. the temple contained many emblems of the seasons-t

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

e writing of god, and penetrate into his thoughts. this is what is asked and answered in our catechism, in regard to the lodge* a "lodge" is defined to be "an assemblage of freemasons, duly congregated, having the sacred writings, square, and compass, and a charter, or warrant of constitution, authorizing them to work" the room or place in which they meet, representing some part of king solomon's temple, is also called the lodge; and it is that we are now considering. it is said to be supported by three great columns, wisdom, force or strength, and beauty, represented by the master, the senior warden, and the junior warden; and these are said to be the columns that support the lodge "because wisdom, strength, and beauty, are the perfections of everything, and nothing can endure without the

or warden; and these are said to be the columns that support the lodge "because wisdom, strength, and beauty, are the perfections of everything, and nothing can endure without them "because" the york rite says "it is necessary that there should be wisdom to conceive, strength to support, and beauty to adorn, all great and important undertakings "know ye not" says the apostle paul "that ye are the temple of god, and that the spirit of god dwelleth in you? if any man desecrate the temple of god, him shall god destroy, for the temple of god is holy, which temple ye are" the wisdom and power of the deity are in equilibrium. the laws of nature and the moral laws are not the mere despotic mandates of his omnipotent will; for, then they might be changed by him, and order become disorder, and good

MOTTA MARCELO THE COMMENTARIES OF AL

f past magi are, when published under the imprimatur of the a. a, classified only up to b. is it because the a. a. considers all past initiates, or initiates of other orders, inferior to those who underwent its discipline? certainly not. such terms as "inferior" or "superior" have little or no meaning above the abyss. the utterance of helena blavatsky, for instance, although she was master of the temple, cannot be put in class a, because it was printed by theosophists, who cannot be trusted to reproduce straight that which may offend their prejudices. the utterance of dionysus is hopelessly mingled with the ravings, the cries of fear, the sectarian condemnations of unbalanced mystics or all too-balanced politicians who wrote under the collective pseudonyms of john, mark, luke, matthew, pau

hey are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job for which he was cho

: one are gods; the other is men. the key is that both types are adored, which, as verses 7-9 established, is wrong. wrong for aspirants, of course. the 'gods 'are fools that is, they reached the plane of consciousness of the fool of the tarot. the 'men' are also fools the common, abundant variety. technically, an initiate can be called a god only after crossing the abyss. however, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth may enslave the souls of men. see liber i vel magi. their sphere of consciousness, chokhmah, receives the influx from the crown through the path of aleph, the fool. the 'men, i

iousness of the continuity of existence, the omnipresence of my body. we are, all of us who aspire to her, bound slaves of immortal beauty; it is a pity that our mortal mistresses, not understanding whom we worship in them, so often think that they rule us! then, when the abuse of their egos finally forces us to seek a new priestess, they accuse us of being cold and unfeeling, forgetting that the temple must keep itself clean and comely, and worthy of the presence of the goddess. the ego is a good servant, but a bad master. that sign, nuit gives to all those who seek her, upon their reaching a certain grade. it is exactly as described. of course, a.c 'knew' who he was, since he called himself, and had been first called so by his own mother, 666 from childhood. see liber iv. part iv. 27. th

d conversation obtaining in tiphereth of tiphereth, imparts your first inkling of spiritual perspective. although this is not to the point, we might as well add a further warning: neophytes must guard themselves against the tendency to confuse the vision with the knowledge and conversation, that is, to think themselves adepts within, and zelators must keep in mind that they are not masters of the temple! if they were masters of the temple, choronzon would no longer speak to them. for he who is a magister templi is no longer he. see liber aleph, chapters 1 64-1 65. there is a 'siddha' in yoga, described by patanjali, which consists of the ability to penetrate another's mind "and assume control thereof. this 'power' is often employed by 'black brothers, specially if the other mind belongs to

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ght and air of heaven, possessing the distinguishing qualities of light, heat, purity, and omnipresence, whilst gaa, the firm, flat,[1] life-sustaining earth, was worshipped as the great all-nourishing mother. her many titles refer to her more or less in this character, and she appears to have been universally revered among the greeks, there being scarcely a city in greece which did not contain a temple erected in her honour; indeed gaa was held in such veneration that her name was always invoked whenever the gods took a solemn oath, made an emphatic declaration, or implored assistance. uranus, the heaven, was believed to have united himself in marriage with gaa, the earth; and a moment's reflection will show what a truly poetical, and also what a logical idea this was; for, taken in a fig

is dominions by zeus, he took refuge with janus, king of italy, who received the exiled deity with great kindness, and even shared his throne with him. their united reign became so thoroughly peaceful and happy, and was distinguished by such uninterrupted prosperity, that it was called the golden age. saturn is usually represented bearing a sickle in the one hand and a wheat-sheaf in the other. a temple was erected to him at the foot of the capitoline hill, in which were deposited the public treasury and the laws of the state. rhea (ops. rhea, the wife of cronus, and mother of zeus and the other great gods of olympus, personified the earth, and was regarded as the great mother and unceasing producer of all plant-life. she was also believed to exercise unbounded sway over the animal creatio

surmounts his sceptre, or sits at his feet; he generally bears in his uplifted hand a sheaf of thunder-bolts, just ready to be hurled, whilst in the other he holds the lightning. the head is frequently encircled with a wreath of oak-leaves. page 28 page 29 the most celebrated statue of the olympian zeus was that by the famous athenian sculptor phidias, which was forty feet high, and stood in the temple of zeus at olympia. it was formed of ivory and gold, and was [29]such a masterpiece of art, that it was reckoned among the seven wonders of the world. it represented the god, seated on a throne, holding in his right hand a life-sized image of nike (the goddess of victory, and in his left a royal sceptre, surmounted by an eagle. it is said that the great sculptor had concentrated all the mar

lding in his right hand a life-sized image of nike (the goddess of victory, and in his left a royal sceptre, surmounted by an eagle. it is said that the great sculptor had concentrated all the marvellous powers of his genius on this sublime conception, and earnestly entreated zeus to give him a decided proof that his labours were approved. an answer to his prayer came through the open roof of the temple in the shape of a flash of lightning, which phidias interpreted as a sign that the god of heaven was pleased with his work. zeus was first worshipped at dodona in epirus, where, at the foot of mount tomarus, on the woody shore of lake joanina, was his famous oracle, the most ancient in greece. here the voice of the eternal and invisible god was supposed to be heard in the rustling leaves of

st ancient in greece. here the voice of the eternal and invisible god was supposed to be heard in the rustling leaves of a giant oak, announcing to mankind the will of heaven and the destiny of mortals; these revelations being interpreted to the people by the priests of zeus, who were called selli. recent excavations which have been made at this spot have brought to light the ruins of the ancient temple of zeus, and also, among other interesting relics, some plates of lead, on which are engraved inquiries which were evidently made by certain individuals who consulted the oracle. these little leaden plates speak to us, as it were, in a curiously homely manner of a by-gone time in the buried past. one person inquires what god he should apply to for health and fortune; another asks for advice

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ituals held in honor of pan, the god of earthly existence and often portrayed as the carnal side of man s nature. in 1920 crowley established his abbey of thelema on a small island off the coast of sicily, the walls of which were covered with an incredible collection of crowley s artistic expertise. frescoes and paintings depicting every conceivable form of sexual deviation adorned the walls. the temple of the abbey (the central hall) contained an altar at the center of a magic circle, a throne upon which crowley would sit during the rituals dedicated to magic and sexuality, and various other occult paraphernalia such as an artificial phallus and a whip. from time to time, crowley would nominate a willing female disciple to be his idea of the scarlet woman, a particularly wanton prostitute

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ons a celestial aura. thus were born the mysteries of the different trades.1 the cult of the ancient builders must have been of a distinct scope, for the noblest object of their labor was the construction of temples in which the gods were worshipped. in addition, human dwellings had religious significance. rituals were an indispensable part of their construction. among the romans the home was the temple of the lares gods. this was true for all ancient peoples and still survives in the traditional societies of the east "the dwelling was not an object, a 'machine to inhabit: it was the universe that man built in imitation of god's exemplary creation, the cosmogony."2 the home was not merely a geometrical space; it was an existential and sacred place. when trade associations were indispensabl

of amun. dherti was the director of buildings and a high priest. in the louvre there are seated statues of goudea, who was both a patesi, meaning a governor representing the gods, and an architect. the architects seem to have been inspired by the gods they served.3 the books of i kings (5:13 ff and 7:13, 14) and ii chronicles (2:14 and 4:11) inform us that in judea during the construction of the temple of jerusalem, under the direction of master builder hiram of tyre and adoniram, solomon had 70,000 men to carry loads and 80,000 to carve the stones from the mountains, not to mention those who had managed each job, who numbered about 3,300 and gave orders to the workers. though we have no actual historical information on the subject, this story reveals that among the artisans busy on the c

, under the direction of master builder hiram of tyre and adoniram, solomon had 70,000 men to carry loads and 80,000 to carve the stones from the mountains, not to mention those who had managed each job, who numbered about 3,300 and gave orders to the workers. though we have no actual historical information on the subject, this story reveals that among the artisans busy on the construction of the temple there was a professional hierarchy and an organization, if not a corporation. in greece, professional organizations were known as hetarias. one of the laws of solon (593 b.c, the text of which was preserved for us by gaius in his de collegiis et corporibus (digest, allowed the various colleges or hetarias of athens to make rules for themselves freely, provided none of these rules went again

r example, sylvanus, god of woods, for the dendrophori, or wood carvers. in other cases it might choose a deceased emperor or even a foreign deity. we know that the romans often adopted the gods of other peoples. we can surmise what deity the roman tignarii, or carpenters, chose for themselves by looking at a stone discovered in 1725 in chichester, england, that bears the dedication (52 a.d) of a temple to minerva, goddess of wisdom, and neptune, god of the sea. the latter may well have been invoked both for the protection of the tignarii, who frequently had to cross the channel, and for the construction of boats.10 a similar inscription discovered in nice-cimiez shows the lapidarii making a vow to hercules, their tutelary deity* it is also likely that the worship of roman builders had exp

t of labor, each trade was placed under the protection of a patron saint, who acted as an intercessor with the power on high. over the centuries these saints became increasingly involved with people's everyday lives. but the relationship between artisan and the higher power extended much further than this. christian religion teaches that we carry within us the divine virtues; we are, in effect, a temple for them. in following the exemplary life shown by christ, we are able to attain perfection and, through the action of christ within us, ensure that christ lives. in our work we are thus a participant in the creative labor of god. for more than a millennium, this christian truth permeated more and more of human life. in the middle ages it became one of the principles of social organization

NECRONOMICON ALAZIF

eketh northwards beyond the twilight land of inquanok shall find amidst the frozen waste the dark and mighty plateau of thrice-forbidden leng. know ye time-shunned leng by the ever-burning evil-fires and ye foul screeching of the scaly shantak birds which ride the upper air; by the howling of ye na-hag who brood in nighted caverns and haunt men's dreams with strange madness, and by the grey stone temple beneath the night gaunts lair, wherein is he who wears the yellow mask and dwelleth all alone. but beware o man, beware, of those who tread in darkness the ramparts of kadath, for he that beholds their mitred-heads shall know the claws of doom. of kadath ye unknown what man knoweth kadath? for who shall know of that which ever abides in strange-time, twix yesterday, today and the morrow. un

ON COMMUNICATION WITH SET

old- is not unlike the medium set has to work with- the contents of our minds gathered randomly through the course of our lives. set can communicate in the fashion of a concentrated greater black magical working, but these communications are rare and usually leave the worker with more questions than he had before. the last time i talked with set he suggested that i run the heb-sed working for the temple. it took six months to research, a year to do, needed 12 articles for the _scroll of set, caused me to found an order in the temple, and required that i make trips to the british museum and then oasis of las vegas. i learned a great deal about myself, the world and temple through this- and the *real* meat of the communication wasn't in the twenty minutes of reception of the _book of the heb

is the observable fact of the xeper of setians. this takes years to see, but when you've seen former street people getting their ph.d.s or average guys form dallas re-creating the runic tradition; you discover that the limits that you have placed on yourself are false. average people, who have been purposeless dreamers all their lives, have learned to achieve. the need for seeing this is why the temple, set's chief (but by no means only) tool in the aeon exists. we see other people getting better, and we know that getting better is possible. our bond between the living and dead (sometimes referred to esoterically as the bond of the nine angles)is that we will in our turn become such sources of inspiration to those that come after us. thus our biographies are set's talismans. secondly ther

ON SET

(and other) questions and act according to that reasoning. i take full responsibility for my actions. when i communicate with set, i do not lose my individuality, but become strenghtened by him in my self-consciousness and initiatory (self developing) work. as a priest of set i seek to enhance the possibility for individual, self-conscious, autonomous potential of mankind to actualize within the temple of set, and without it as well as appropriate- this does not include any kind of converting; by its very nature the need for individual selfbetterment must come from within an individual himself. no one can do such a work for others, only for oneself. reality of set is not based on mere knowledge or on mere intuition. it is based on both, but it is essentially via rationally based intuition

ONYX TABLET OF SET

its quality. viii.to give more (if possible) would be to take. ix. the presense of the gift in us (flesh) is necessary to the evolution of the principle of isolate intelligence. great is the might of set, greater still he through us. xepusthe onyx tablet of set the onyx tablet introduction in order to understand the purpose of the onyx tablet of set, you must first understand the function of the temple of set within contemporary civilization, and further the function of the priesthood of set within the temple. as you have qualified for initiation to the priesthood, you will have grasped the essence of these distinctions intuitively. herein they will be discussed more deliberately and explicitly. like the church of satan before it, the temple of set would not exist if there were not a need

lenge to build a more perfect world from the ruins of the old. some initial steps were taken, but psychologically, symbolically and organizationally the church of satan was not equipped for this task. tensions arising between the hedonistic/critical and idealistic/ constructive currents in the church served to crystallize, if not to cause the crisis of x/1975 that resulted in the formation of the temple of set. in the temple of set the idealistic/constructive current was immediately the prevalent one, with the satanic current becoming more of a western-cultural theme which could be invoked should the need arise. the temple's perception of conventional society remained highly critical: it is a social medium in which the individual is forced to exist. while not all of it is hostile, much of

e of a western-cultural theme which could be invoked should the need arise. the temple's perception of conventional society remained highly critical: it is a social medium in which the individual is forced to exist. while not all of it is hostile, much of it that appears benevolent or even neutral is in fact governed by natural or human forces which are ultimately predatory. onyx tablet: ot.intro temple of set author: michael a. aquino vi date: june 21, 1997 ce revision: html revision: august 8, 1999 ce thus, like the church of satan before it, the temple of set sees society in much the same way as the enlightenment philosopher thomas hobbes described it: a fiercely competitive struggle in which each person is driven solely by personal gratification. professed altruism is merely disguised

evision: html revision: august 8, 1999 ce thus, like the church of satan before it, the temple of set sees society in much the same way as the enlightenment philosopher thomas hobbes described it: a fiercely competitive struggle in which each person is driven solely by personal gratification. professed altruism is merely disguised gratification, as is most of what is termed "love. the task of the temple of set is twofold: first, we wish to construct a haven for initiates in which hobbesian motives and behavior are minimized, if not eliminated. in their place we wish to encourage a nobility of intellect and spirit mandated by our conviction that the human psyche is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to

nimized, if not eliminated. in their place we wish to encourage a nobility of intellect and spirit mandated by our conviction that the human psyche is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to evolve into a form of self-consciousness transcending these forces altogether: true, psychecentric divinity. secondly the temple of set desires, insofar as possible, to preserve the benefit of our experience for human society generally. the principles that justify the existence of the temple apply not just to its formal initiates, but to humanity as a whole. if most of that humanity is not yet ready to confront its evolutionary potential, the requisite tools may at least be developed and safeguarded against a time wh

PATRON OF SORCERY

ook to themselves, within and beyond, for the emergence of this pattern. the simple act of looking shows that it is occurrit the patron of sorcery dakhla sba 16 july xxxi, aeon of set (1996 ce) during a recent conversation, a student of ancient egypt mentioned to me the cult of isis and osiris and its survival of the fall of egypt as a mediterranean "mystery religion. as an initiate of the modern temple of set, i began to wonder to what extent the original cult of set had survived that civilization, and what documented forms this survival had taken. i found an answer in hans dieter betz's edition of the greek magical papyri in translation including the demotic spells (chicago: university of chicago press, 1986. in the twilight of egyptian civilization, set, the lord of darkness denounced b

gm xxxvi 1-34, spells to charm and subject (pgm vii 940-68, pgm xlvi 4-8, to cause separation (pgm xii 365-75, pdm xii 62-75 and xii 76-107 "evil sleep (pdm xiv 675-94) and crazed lust (pgm xxvi 69-101. it is in the spells for self- initiation that one gets a sense of how the destruction of their civilization shaped the perspective of those who used these conjurations. the social machinery of the temple tradition responsible for these spells was dying, or already dead, and it was the individual who now pursued the magical arts for individual ends. freelance practice of this type was solitary and secretive compared to the observances of state cults or even the mystery-religions. this presents problems in evaluating the significance of the papyri as evidence for survivals of the ancient cult

ntury ce. we can't be sure if this collection of surviving scrolls is representative, or if it reflects a cult of set in graeco-roman egypt. but they do show that some literate egyptians not only identified typhon with set but invoked the powers of set-typhon, hailed set-typhon as a divine power, and so forth. strange though the magical papyri seem to us today, they document a flow of "operative" temple knowlege from egypt into the mediterranean world. this naturally invites speculation as to what theoretical or abstract knowlege might also have passed by way of the egyptians who wrote these papyri in the twilight of their civilization. in hermetic magic (york beach, me: samuel weiser, inc, 1995) stephen flowers affirms that the magical papyri were a major root of the western magical philo

ptian magic. nevertheless, an old priest agreed to perform a divination for thessalos. his account of the working corresponds pefectly with descriptions in demotic and greek magical papyri that have come into our hands (robert k. ritner, the mechanics of ancient egyptian magical practice, chicago: university of chicago, 1993, p. 219. we thus have cause to think that these papyri reflect authentic temple practice, and that priests of egypt under greek and roman rule performed such rites until the temples were shut down. whether this includes the invocation of set for aggressive magic, under temple auspices, is an open question. however diabolized set ma y have become in the final days of ancient egypt, the papyri show that his esteem among magicians survived the destruction of his temples a

PHILIP NEIL MYTHS LEGENDS EXPLAINED

e incident occurs in egyptian mythology, when the goddess isis becomes nursemaid to a prince while searching for her husband, osiris (see p. 16. in the egyptian story the prince dies, but in the greek, the boy, triptolemus, becomes a benefactor of humankind a cultural hero when demeter gave him grain, a plow, and the knowledge of agriculture to teach to humankind. triptolemus had his own cult and temple at eleusis. the role of the gods in giving the gift of knowledge to humankind is found in every mythology. greek prometheus, aboriginal ancestors, mandan lone man, aztec quetzalcoatl, polynesian maui all are revered for teaching us how to live in the world. alongside such figures stand the heroes who teach us by their example their bravery, virtues, persistence and, sometimes, their flaws

ds, which was a perfected version of the egypt they knew. they were sustained triptolemus, culture hero triptolemus, who taught mankind how to use the plow, stands between the two goddesses of the eleusinian mysteries, demeter, and persephone. demeter is handing him a golden ear of grain (now lost. this marble relief of the second half of the fifth century bc was found at eleusis, probably in the temple of triptolemus. the hero heracles this greek vase shows heracles killing the stymphalian birds, the sixth of his 12 labors (see pp. 50-51) in which he killed or captured several ogres and monsters. before performing the last of his labors heracles had to be initiated into the eleusinian mysteries. on his death, he ascended to olympus to live with the gods. introduction 11 in this belief by

et out a harsh cry. the sound rang out across the endless waters, shattering the eternal silence. as the light of the first dawn broke over the darkness, the world was filled with the knowledge of what was, and what was not, to be. the benu bird was depicted as a gigantic heron; the greeks later called it the phoenix, recognizing that the bird was really an aspect of the sun god, re. at the great temple of amun at karnak, a duck was released across the waters of the sacred lake each morning in imitation of the benu bird. re, the sun god 14 re, the sun god r e, the sun god, took three main forms: khepri, the scarab beetle, who was the rising sun; re, the sun s disc, who was the midday sun; and atum, an old man leaning on a stick, who was the setting sun. each evening, as the sun reached the

gorously at this invasion of her own domain. aphrodite humbly apologized, and has never done a day s work since. aphrodite, goddess from the east t he worship of aphrodite emanated from the island of cyprus, which was culturally influenced from the near east. she is related to the goddess ishtar (see p. 19; her love for adonis (see pp. 32 33) echoes that of ishtar and tammuz, and the existence of temple prostitutes in her temple in corinth reflects the custom in the temples of ishtar. herodotus points out that the babylonian custom of every woman prostituting herself once in the temple of the goddess was also to be found in cyprus. the rape of persephone 28 the rape of persephone persephone (roman proserpine, the daughter of zeus (jupiter) and demeter (ceres, was carried off by hades (plut

he olympians, she left olympus in despair when persephone disappeared. one day, she came to eleusis, near athens, where she stayed with the king and queen in the guise of an old nurse. grateful for their kindness, she bathed their son in fire each night to make him immortal. but one night she was interrupted and the spell was broken. she then revealed herself in her divine form and ordered that a temple should be built to her (see below. she also gave the child, triptolemus, seed grain, a plow, and the knowledge of agriculture, so that he could teach the skill to humankind. the mysteries of eleusis t he mysteries of eleusis were the most profound and secret rituals of greek religion, and it was believed that they held the whole human race together. therefore, it was vital to observe them e

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

ns of marconis, and setting forth their reasons for his expulsion. the police finally interfered, and on the b hth of may, b i e a, all the lodges of the rite of memphis were closed. from that date, until b i e i finding his occupation gone, he turned his attention to masonic literature and published in succession several works, the sanctuary of memphis, the hierophant, the mystic sun, the mystic temple, the masonic pantheon, etc. in b i e i v j, taking advantage of the political events of the period, marconis succeeded in reestablishing three lodges at paris: the disciples of menes, the disciples of pythagoras, and the disciples of memphis. the belgian and other lodges he had previously founded, however, slept the sleep that knows no waking. during the time that marconis de negre managed

a against masonry in general, in france obliged marconis to close his lodges, and in december, b i f b, they for the second time yielded to a feeling of somnolency, and lay down to pleasant dreams. the government of the rite was then transferred to the grand lodge he had established at london, and on the d ath of november, berjean was solemnly installed as grand master of light of the new mystic temple, and of the general grand council of the order, being at the same time appointed agent of the hierophant. the order at that time consisted in london of but some thirty members, chiefly political refugees, among whom were louis blanc and a few other b f g heredom albert pike& william l. cummings men of note. these, however, soon retired and their places were taken by a class of men who, in t

ris in july b i g c, where i was cordially received by grand hierophant,marconis de negre, and was by him introduced to the leading masons of france, many of whom formed the executive body of the rite of memphis. i found the rite in a most flourishing condition, working then, as it does now, beneath the auspices of the grand orient of france; two lodges xthose of the sectateurs de menses, and the temple of the families, holding their communication in the masonic palace,no. b g, rue cadet, xthe grand lodge hall of the orient. i received from the executive body the highest degree of the rite, with letters patent, authorizing me to establish on the continent of america, a sovereign grand sanctuary of conservators general of the order, whose jurisdiction should embrace the entire western hemis

and elected judge parrish as their grand master. thus there came into existence two spurious branches of the rite; besides which calvin c. burt continued to confer degrees. this led to a judicial tribunal in which wilson expelled burt. k the grand lodge of massachusetts formally endorsed the assertion that wilson is running the rite to make money, and expelled him from the craft.2. a grand mystic temple had been chartered in canada by alexander b.mott. the canadian members declared themselves independent, organized a sovereign sanctuary, and chartered a body of the rite of misraim in the united states, with w. b. lord of utica, new york as grand master.mott claimed that all rights to the rite of misraim in the united states belonged to him by virtue of his office as grand master of the rit

wright, all doubt as to the illegality of the antient and primitive rite had been settled on april b c and b d, b i h b,when a concordat was arrived at between the ancient and accepted rite for england, wales, and the dominions and dependencies of the british crown, the grand lodge of mark mater masons of england,wales, etc, and the great priory of the united religious and military orders of the temple of england and wales, by which any member of these three bodies becoming or continuing a member of the antient and primitive rite was ipso facto excluded from any or all of these bodies.33 despite this decree, a charter was granted, in b i h c, for a sovereign grand body for great britain and ireland,which was formally inaugurated by harry j. seymour,grand master general of the united state

PROMETHEUS

the first runner goes out, he has no longer any claim to victory, but the second runner has. if his torch also goes out, then the third man is the victor. if all the torches go out, no one is left to be the winner. pausanias 1.30.2 "for aras, they say, was a contemporary of promethe us, the son of iapetus, and three generations of men older than pelasgus the son of arcas -pausanias 2.14.4 [in the temple of zeus at olympia are paintings] prometheus still held by his chains, though herakles has been raised up to him. for among the stories told about herakles is one that he killed the eagle which tormented prometheus in the kaukasos, and set free prometheus himself from his chains. pausanias 5.11.6 at panopeus [in phokis] there is by the roadside a small building of unburnt brick, in which is

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

brich hoo (the holy one, blessed be he, and there was no relationship between them. achor b panim back to face& panim b achor face to back there also is a stage called panim b achor (face to back. in this stage, zeir anpin kudsha brich hoo is aware of the jewish people, but they are unaware of him. this is similar to the time beginning with the exodus from egypt until the destruction of the first temple. during this period, there was great influence from above to below, from g-d to the jewish people, but little reciprocation from below to above. because of this, immediately after receiving the torah directly from g-d and hearing him speak at mt. sinai, the jewish people were capable of making the golden calf. likewise, during the time of the first temple, though there were many prophets of

, though there were many prophets of g-d and many open miracles which occurred on a regular basis, the jewish people, nevertheless, were drawn to idolatry, etc. another possibility is the reverse of this stage. this is the stage of achor b panim (back to face. in this case, there is influence from below to above but no reciprocation from above to below. this is similar to the period of the second temple, in which the jewish people repented, but nonetheless, the miracles which had taken place during the time of the first temple did not occur. this is the meaning of the verse "they will call me, but i will not hear them" panim b panim face to face the final stage is called panim b panim (face to face. this is when both zeir anpin and malchut have a full awareness and knowledge of each other

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

g-d said to abram, ego forth from your land, and from your birthplace, and from your father fs house, to the land that i will show you. i will make you [there] into a great nation c f h1 as we have explained in our exposition on the partzuf of nukva, it has existed in various states of development and union with z feir anpin from the time the world was created until the destruction of the second temple. although z feir anpin and nukva are undergoing constant changes regarding their stage and state of development and union, these changes occur in the context of specific time cycles or progressions. there is, for example, the daily cycle, the weekly cycle, the monthly cycle, and the yearly cycle, etc. all the changing natures of these times, which occasion the various religious observances

5 shemot rabbah 15:26. 16 genesis 25:1-6. 17 rashi on genesis 28:15. 18 genesis 1:2. 19 bereishit rabbah 8:1. the arizal on parashat lech lecha 94 the name of the messiah is listed as one of the seven things that preceded the creation of the world.20 (the other six are the torah, teshuvah, purgatory [gehinom, the garden of eden [the abode of the soul in the afterlife, the throne of glory, and the temple. all these are related to the process of achieving the purpose of creation) it had been glost h in sodom, as it is written, gi have found david, my servant, h21 and our sages said that this means that g-d found [the seed of david fs soul] in sodom, in the person of lot, abraham fs nephew. lot fathered (through incest with his daughter) moab,22 who became the progenitor of the nation of moab

is 24. as you know, chesed of tiferet is divided into three parts, each of which is alluded to by the number 24. by tiferet, the arizal presumably is referring here to the full partzuf of z feir anpin. the numerical value of chesed is 72 (chesed: chet-samech-dalet= 8+ 60+ 4= 72. 72 divided by 3 is 24. during the exile [chesed of tiferet] possesses only one of these three 24 fs. in the future, the temple will be rebuilt [and the missing two 24 fs will be restored, this being alluded to by the fact that] the numerical value of the word for ghouse h is twice that of the word for glight. h the temple is the house of g-d; the term for gtemple h in hebrew is beit ha-mikdash, or ghouse of the sanctuary. h the numerical value of the word for ghouse h (bayit) is 412: bayit: beit-yud-taf= 2+ 10+ 400

the sanctuary. h the numerical value of the word for ghouse h (bayit) is 412: bayit: beit-yud-taf= 2+ 10+ 400= 412. the numerical value of the word for glight h (or) is 207: or: alef-vav-reish= 1+ 6+ 200= 207. 2 x 207= 414. presumably, the discrepancy implies that we are to add the kolel for each instance of glight. h these two lights refer to the two 24 fs missing from chesed of tiferet when the temple (the ghouse h) is in ruins. this is the mystical meaning of the verse, gi shall set your window [frames] with ruby c. h3 the word for gruby h (kadchod, kaf-dalet-kaf-dalet) may be seen as the word for gpitcher h (kad, kaf-dalet) doubled. this verse is part of a prophecy of the restoration of israel fs former glory that will be part of the messianic redemption. thus, the ruby window frames a

gthe son of so-and-so. h thus we see that this king can allude either to gevurah or tiferet. as if to complicate matters further, elsewhere the arizal states that yovav alludes to chesed!5. the third king, chusham from the south, personified chesed, which is associated with the south. as we have mentioned previously, the orientation of the torah is that of someone inside the holy of holies of the temple, looking outward. he would be facing west, and the south would be to his right. the right side is associated with chesed. in particular, the correspondences between the directions and the sefirot are as follows: chesed right south gevurah left north tiferet front east netzach up above hod down below yesod rear west his name, chusham, alludes to the chashmal, as mentioned in the zohar.6 chus

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ence farr, annie horniman, a. e. waite, s. l. macgregor mathers, dion fortune and aleister crowley. and it was this golden dawn that itself provided a new dawn for "occultism" in the early 20th century. in the early 1900s, the original order began to fragment. first crowley published many of the g.d. rituals in the equinox and left to form his own order, the a.a, in 1905. the original isis-urania temple expelled mathers, and then- as the stella matutina- under the direction of waite, put more emphasis on mysticism than had the original g.d. later dion fortune broke off from this temple to form her own inner light group. it was as a member of the stella matutina that israel regardie first published a nearly complete set of the rituals and teachings in 1937-40 as the first edition of this pr

he treatment of the transference reveals in a pitiless light what the healing agent really is: it is the degree to which the analyst himself can cope with his own psychic problems" just as the analyst can no more guide an analysand through territory he or she never struggled with or confronted within him or herself, so too the initiator's effectiveness rests upon how well he or she has built the "temple not made with hands" within his or her own psyche. in the late 1960s, the seeds of my destiny were actively fertilized toward what i much later understood as my personal "dance" with the unconscious, the process of magical initiation, the golden dawn system, and the western mystery tradition. in the earlier part of 1969, i had had a brief, albeit intoxicating, exposure to jungian analysis i

tradition. in the earlier part of 1969, i had had a brief, albeit intoxicating, exposure to jungian analysis in san francisco. in the latter part of 1969, by way of a powerful and unusual synchronicity, i had been told about a los angeles organization called builders of the adytum which had been founded by paul foster case (who i was to much later find out had been a participant in a golden dawn temple of the earlier 1900s. it took a full year for these connections to ripen before i embarked upon case's excellent correspondence lessons in a committed way. his work introduced me to an exciting and enriching world of the symbolism of tarot, qabalah, and basic ritual. these lessons provided me with a solid foundation which has played a significant part in my magical career ever since. in tha

he aid of and more importantly, how does the "difference" in the individual's usual that by working assiduously, or as foolishly, misguidedly, it doesn't matter virtue" is an essential attitude to be i know of two women who intuitively imagining the roles of the officers they had no duly installed hierophant the magical formulae underlying their in terms of their individual magical with an active temple. upon approaching this book, i the first several weeks, read edition contained herein. i would this gives the student an overview of not only the hermetic order of the allow this material to settle deeply or associating any variety of images the first knowledge lecture and then the hebrew alphabet and its correspondences, knowledge lecture. within this system, of religion or sect. its lette

should personally select from all that he has read, anything that personally appeals to him. and for one year he was required to do whatever practices his own ingenium selected. but the a.a. is not the goldendawn, even though it has its roots deeply buried in the fertile soil that was prepared by mathers and westcott. nor is the g.d. completely dead. i am glad to hear periodically that there is a temple here and there which still continues to use the time-honored methods. under these circumstances, someone has to try and drum some rationality into the beginning student whose enthusiasm and fanaticism may well run away with him. for this reason, i suggest the enochian system-rich, suggestive and powerful that it is-be left alone until a great deal of prior knowledge and magical experience b

RELIGIOUS TENANTS OF THE YEZIDI

l use among them, and i think it cannot be doubted that p. 112 they are of the same stock with this people, and descendants of the ancient assyrians. the origin of the name of "yezeedee" by which they are more commonly known, is referred by some among them to yezeed ibn moawiyah, but this is only a stratagem to secure their toleration by the mohammedans. for a like purpose one of the tombs in the temple of sheikh adi is ascribed to hasanool- basri whereas i have been assured that the sheikh who is said to be buried there was a different individual, and one of their own sect whose descendants are still living at ba-sheaka. the quotation from the koran near the tomb was also admitted by several kaww ls to have been introduced as a blind, and in order to prevent the moslems from desecrating;

ezd, one of the titles applied by the ancient persians to the supreme being "we are yezeedees" said sheikh n sir to me on one occasion "that is, we are worshippers of god" but a difficulty then arises as to the person of him whom they designate "sheikh adi" and who there is every reason to believe also represents the deity in their theology. the conversation which i held with the guardians of the temple clearly leads to this conclusion, and the same has been declared to we again and again by many yezeedees. fr. 1 in that case his tomb must be regarded as a myth, and the prefix "sheikh" fn. 1. may not the yezeedee "adi" be cognate with the hebrew hbw ad adh or ad, the two first letters in the original of adonai, the lord, and its compounds adonijah, adonibezek &c? this derivation is open to

f the mark, fr. 2 a wanderer, the all-merciful has distinguished me with names. and my seat and throne are the wide-spread earth. in the depth of my knowledge there is no god but me. these things are subservient to my power. how, then, can ye deny me, o mine enemies? do not deny me, o men, but yield, that in the day of the resurrection you may be happy in meeting with me/ fn. 1. the fa ade of the temple at sheikh adi bears the figure of a lion and serpent, as may be seen from the sketch already referred to. fn. 2. the original word is esh-sh mi, which the ignorant yezeedees think to mean "the damascene" and hence they frequently say that sheikh adi came from damascus. the spirit of the passage has guided me in the rendering above given, which is supported by the context. p. 115 he who dies

reverently kiss a stone, which they then place upon some other close by. we crossed this mountain on our return from the shrine, and found its surface covered with these piles, which frequently consisted of eight or ten stones raised one above the other. the same practice is observed by the heathen in india, fn. 1. nineveh and its remains, vol. i. p. 293. p. 117 and i have frequently seen an idol temple or pagoda surrounded with similar tokens of pagan adoration. mr. layard mentions a building and a herd of white oxen at sheikh adi, dedicated to "sheikh shems" which he supposes to be the sun. it is clear, however, that the yezeedees so designate the place for the sake of brevity, as the entablature over the doorway records the names in full, namely "sheikh shems ali beg and faris" for two

nets, and shed their irresistible influence on the earth. the attributes of the seven planets, with the twelve signs of the zodiac, and the twenty-four constellations of the northern and southern hemispheres, were represented by images and talismans; the seven days of the week were dedicated to their respective deities" it in worthy of note, moreover, that the sceptre engraved on the front of the temple of sheikh adi has seven branches. p. 126 what places they are to be exhibited. the honour of entertaining the sacred symbol is accorded to the highest bidder, and i have heard that sheikh n sir is entitled to a tithe of the contributions collected on these occasions. the successful competitor having made all the necessary preparations, the cock is set up at the end of a room, and covered wi

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ith clean hands and purified hearts, for our strength is in the omnipotent deity."i disclose the pass-word, strengthens.the aspirant is instructed to place his hand as before, and is thus conducted toward the south andaround toward the north in front of the 4th ancient, who causes the aspirant to feel the heat offlame.4th ancient:and the voice of the 4th ancient was hear, saying "let us enter the temple of perfection and shrinknot from the ordeal of fire, for the wrath of the holy one consumeth only the impious andimpenitent."i disclose the pass-word, virtue.these four pass-words of the ancients form the aphorism immortal hope strengthens virtue, theinitials of which: i\ h\ s\ v .the aspirant places his hand upon his heart, at the pronunciation of the word virtue; and when theaphorism is p

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

re at a distance; to give speech a universal success and reverberation. this agent, which barely manifests under the uncertain methods of mesmer's followers, is precisely that which the adepts of the middle ages denominated the first matter of the great work. the gnostics represented it as the fiery body of the holy spirit; it was the object of adoration in the secret rites of the sabbath and the temple, under the hieroglyphic figure of baphomet or the androgyne of mendes. all this will be proved. here then are the secrets of occult philosophy, and such is magic in history. let us glance at it now as it appears in its books and its acts, in its initiations and its rites. the key of all magical allegories is found in the tablets which we have mentioned, and these tablets we regard as the wo

zekiel over the plain strewn with bones, and only understood death, for want of that word which collects the virtue of the four winds and can make a living people of all the vast ossuary, by crying to the ancient symbols: arise! take up a new form and walk! but the hour has come when we must have the courage to attempt what no one has dared to perform previously. like julian, we would rebuild the temple, and in so doing we do not believe that we shall be belying a wisdom that we venerate, which also julian would himself have been worthy to adore, had the 14 the doctrine of transcendental magic rancorous and fanatical doctors of his period permitted him to understand it. for us the temple has two pillars, on one of which christianity has inscribed its name. we have therefore no wish to atta

physics, the true confirmed by experience; in philosophy, certitude purged from any alloy of error; in the domain of religion or the infinite, absolute truth indicated by analogy: such are the first necessities of true science, and magic only can impart these to its adepts. but you, before all things, who are you, thus taking this work in your hands and proposing to read it? on the pediment of a temple consecrated by antiquity to the god of light was an inscription of two words: know thyself. i impress the same counsel on every man when he seeks to approach science. magic, which the men of old denominated the sanctum regnum, the holy kingdom, or kingdom of god, regnum dei, exists only for kings and for priests. are you priests? are you kings? the priesthood of magic is not a vulgar priest

you need to believe? but must i believe on chance and apart from reason? certainly not. blind and haphazard belief is superstition and folly. we may have faith in causes which reason compels us to admit on the evidence of effects known and appreciated by science. science! great word and great problem! what is science? we shall answer in the second chapter of this book. 8 ii h b the pillars of the temple chokmah domus gnosis science is the absolute and complete possession of truth. hence have the sages of all the centuries trembled before such an absolute and terrible word; they have hesitated in arrogating to themselves the first privilege of divinity by assuming the possession of science, and have been contented, instead of the verb to know, with that which expresses learning, while, in p

ltiplying itself in order to create, and hence in sacred symbolism eve issues from the inmost bosom of adam. adam is the human tetragram, summed up in the mysterious jod, type of the kabalistic phallus. by adding to this jod the triadic name of eve, the name of jehova is formed, the divine tetragram, which is eminently the kabalistic and magical word, xnxv, being that which the high-priest in the temple pronounced jodcheva. so unity, complete in the fruitfulness of the triad, forms therewith the tetrad, which is the key of all numbers, of all movements and of all forms. by a revolution about its own centre, the square produces a circle equal to itself, and this is the quadrature of the circle, the circular movement of four equal angles around the same point. that which is above equals that

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

entres, though i join them one with another, directing my gaze towards the sole centre of all the suns. be reassured, therefore, o beauteous fixed star! i shall not impoverish thy peaceful light; rather i shall expend in thy service my own life and heat. i shall disappear from heaven when i shall have consumed myself, and my doom will have been glorious enough! know that various fires burn in the temple of god, and do all give him glory: ye are the light of golden candelabra; i am the flame of sacrifice. let us each fulfil our destinies. h having uttered these words, the comet tosses back her burning hair, uplifts her fiery shield and plunges into infinite space, seeming to be lost for ever. thus satan appeared and disappeared in the allegorical narratives of the bible. gnow there was a da

ignorant operator should make use of these signs without knowing them, he is like a blind man who discourses of light to the blind, an ass who would teach children to read. gif the blind lead the blind, h said the great and divine hierophant, gboth fall into the pot. h and now a final word to recapitulate this entire introduction. if you be blind like samson when you cast down the pillars of the temple, its ruins will crush you. to command nature we must be above nature, by resistance of her attractions. if your mind be perfectly free from all prejudice, superstition and incredulity, you will rule spirits. if you do not obey blind forces, they will obey you. if you be wise like solomon, you will perform the works of solomon; if you be holy like christ, you will accomplish the works of chr

enough in those operations which have the sympathy of love for their object. hence it is highly essential to be on our guard while we are attacking, so as not to inspire on the left while we respire on the right. the magical androgyne depicted in the frontispiece of the gritual h has solve inscribed upon the right and coagula on the left arm, thus recalling the symbolical architects of the second temple, who bore the sword in one hand and their trowel in the other. while building they had also to defend their work and disperse their enemies. nature herself does likewise, destroying and regenerating at the same time. now, according to the allegory of duchentau fs magical calendar, man, that magical equilibrium 19 is to say, the initiate, is the ape of nature, who confines himself by a chain

provided that they rule always. the great religions have never had more than one serious rival, and this rival is magic. magic produced the occult associations which brought about the revolution termed the renaissance; but it has been the doom of the human mind, blinded by insensate passions, to realize literally the allegorical history of the hebrew hercules: by over-throwing the pillars of the temple, it has been buried itself under the ruins. the masonic associations of the present time are no less ignorant of the high meaning of their symbols than are the rabbins of the sepher the triangle of pantacles 27 yetzirah and the zohar concerning the ascending scale of the three degrees, with the transverse progression from right to left and from left to right of the kabalistic septenary. the

g of nervous diseases by word, breath, or contact; resurrection in certain cases; resistance of evil wills sufficient to disarm and confound murderers; even the faculty of making one's self invisible by confusing the sight of those whom it is important to elude. all this is a natural effect of projecting or withdrawing the astral light. thus was valentius dazzled and terror-struck on entering the temple of cesarea, even as heliodorus of old, overwhelmed by a sudden madness in the temple of jerusalem, believed himself scourged and trampled by angels. thus also the admiral de coligny imposed respect on his assassins and could only be despatched by a madman who fell upon him with averted face. what rendered joan of arc invariably victorious was the fascination of her faith and the miracle of

ROBERT KIRK WALKER BETWEEN WORLDS

labour] as drudges [and] clean the houses and dishes after all [mortals] go to bed, and removing before daybreak [each brownie] taking with him his portion of food [as left for him. 2. the mason word, which though some make a mystery of it, i will not conceal a little of what i know; it is like a rabbinical tradition in [the] way of comment on iachin and boaz, the two pillars erected in solomon's temple, with the addition of some secret sign delivered from hand to hand, by which they [the masons] know and become familiar with one another. 3. this second sight so largely [that is, extensively] treated of before. 4. charms and curing by them very many diseases, sometime by transferring the sickness to another [carrier or location. 5. a [human] being proof of [that is, against] lead, iron, an

own glossary beginning on page 165, were kept burning in ancient temples. the great example in celtic culture was the perpetual fire at the sanctuary of st. brigit in kildare in ireland. this saint narrowly disguises the celtic goddesses brigh or brigid, to whom many hundreds of gaelic prayers were uttered. there is some evidence that the early christian church at glastonbury was based on a pagan temple of brigid, and many other examples of her presence in britain and ireland could be cited. the original goddess mediated the energies of poetry and inspiration, smithcraft, and therapy. in celtic christian trad-ition she was midwife to mary and/or foster mother to jesus. we may see echoes of this in the many examples of the theme of the otherworld or fairy child and the human nurse or midwif

the original goddess mediated the energies of poetry and inspiration, smithcraft, and therapy. in celtic christian trad-ition she was midwife to mary and/or foster mother to jesus. we may see echoes of this in the many examples of the theme of the otherworld or fairy child and the human nurse or midwife, though this comparison need not be extended too far. a perpetual fire was kept burning in the temple of vesta in rome, and in the ancient egyptian temple of neith in sais. in britain the ancient temple of sulis minerva had a perpetual fire, which was recorded in the legendary history of the kings commentary 86 of britain by geoffrey of monmouth, a text with which kirk was undoubtedly familiar. in geoffrey's vita merlini we find a detailed description of the otherworld island, known as the

RUBY TABLET OF SET

e in 1614, and isaac newton devoted many years to biblical studies. he wrote "if any question at any time arise concerning christ's interpretations, we are to beware of philosophy and vain deceit and oppositions of science falsely so-called, and have recourse to the old testament" a generation after he published his famous principia, newton was still trying to discover the exact plan of solomon's temple, which he considered the best guide to the topography of heaven. thomas hobbes (1588-1679) took a scientific, materialistic approach to the objective universe, asserting that the supernatural or subjective universe was beyond rational understanding. politics belongs wholly to the realm of the rational and natural. impressed by mathematics and geometry, hobbes postulated human behavior as si

nges of potentiality between them. drafts of this article had such capitalization, and that capitalization quickly became quite tedious. so, throughout this article we will normally not capitalize the word, and will trust that you remember these meanings as you read through the article and taxonomy [similarly, the words "absolute "opposition "balance, and others with technical meanings within the temple of set will generally be used in the technical sense throughout this article, and will not be capitalized here] we will normally capitalize the names of the opposites we discuss, rather than placing those names in quotes. we feel capitalized names are easier to read in this quantity than quoted names. ii. the hierarchy expanding the taxonomy as we have (with the valuable aid of those attend

sciousness. hierarchy 1a2a1a1 xeper? o 2 o i 1a2a1a2 initiation- mundanity o 1 o i 1a2a1b wisdom- foolishness o 1 o i 1a2a1b1 intelligence- stupidity o 1 o i intelligence is one quality which combines with others to make wisdom. intelligence is therefore a lower order opposite than wisdom. hierarchy the ability to comprehend a message or situation is a measure of one's intelligence. note that the temple of set recognizes two classes of intelligence: that of the mind and that of the heart. similarly there is comprehension using faculties of the mind, and comprehension using faculties of the heart. the xepering black magician should strive to develop both modes of comprehension and intelligence. hierarchy patience is another quality which combines with others to make wisdom. patience is ther

antries of the incredible mulla nasrudin the dermis probe the way of the sufi notes on the psychology of man's possible evolution by p. d. ouspensky lecture #1 there are four states of consciousness. man normally works only within the first two, save in rare moments of lucidity. although each of us enters any of these states at a given time, a metaphorical comparison may be made of the states and temple of set degrees (1) sleep: comparable in some ways to the setian i. there is no basis for recognizing reality when it impinges; truth and dreams seem the same. not that insights are not available from these "dreams" but there is no basis for comparing them to reality (2) waking consciousness: comparable to the adept ii. one thinks he is awake, but in reality is still sleeping. in state #2 on

no real understanding of the self, hence cannot recognize absolutes and doesn't have a framework within which to relate (3) self-consciousness: comparable to the priesthood of set iii. the self-conscious individual is totally aware of the self, and can recognize truths in relation to the self. there is still no true objectivity, however (4) objective consciousness: comparable to the master of the temple iv, who is fully cognizant and can see. there is a complete framework available to the individual with objective consciousness, hence absolute truths can be seen and understood. in some ways, the temple of set degrees are not quite as far advanced as indicated above. the priest of set has a degree of self-consciousness, but cannot be said to be 100% selfconscious in the sense intended by ou

SABBATIC KABALA OF THE CROOKED PATH

influence illustrated by the devil in the tarot. in ayin that which is seen and the ability of transformation is signified by the eye. the eye is also the tool of the artist of the noble arte and is the capturer of the sigillic wisdom and the key that locks it into the vault of unconditioned belief in the execution of the wills desire. the text refers to this as sigilic aphorisms, but used in the temple of solitude these becomes more than aphorisms, it encapsuels the formulae in flesh and releases the blood of the witches into the vessel and the magus becomes the living reality of the awakened flesh of lord cain. this is possible through the modes and variation suggested by the tetragrammic formulae and its invitation to the sexual genii to seek the intimate congress known as succubia and

ts expression in tz, the first sign of zodiacus who is the bringer of fire and light is essential to this riddle and as the five-fold symbol of the use of the senses. cell 7 being the aat of the 8th and 19th letter of the sacred alphabet this cell speaks of the union of all systems and the understanding of our belief through mastery of alchemy and therefore our own senses. the construction of the temple of flesh, the path of no return and total integration is found in this cell of ultimate vision and fluids. there is a great flexibility in this cell and is experienced as the muse of divine inspiration. the most important formulae is the techniques of iconoclastisism, or the formation of the many into one. again sigilic methods are used to accomplish this task and through this the one and i

SALMANRUSHDIE THESATANICVERSES

city, after telephones, motorcyclists, cops, frogmen and trawlers dragging the harbour for his body had laboured mightily but to no avail, epitaphs began to be spoken in memory of the darkened star. on one of rama studios' seven impotent stages, miss pimple billimoria, the latest chilli-and-spices bombshell _she's no flibberti-gibberti mamzel, but a whir-stir-get-lost-sir bundla dynamite- clad in temple--dancer veiled undress and positioned beneath writhing cardboard representations of copulating tantric figures from the chandela period- and perceiving that her major scene was not to be, her big break lay in pieces- offered up a spiteful farewell before an audience of sound recordists and electricians smoking their cynical beedis. attended by a dumbly distressed ayah, all elbows, pimple at

tage a rally in front of your bungalows? how old were you when you met a trade unionist? how old the first time you got on a local train instead of a car with driver? that wasn't bombay, darling, excuse me. that was wonderland, peristan, nevernever, oz "and you" saladin reminded her "where were you back then "same place" she said fiercely "with all the other bloody munchkins" back streets. a jain temple was being re--painted and all the saints were in plastic bags to protect them from the drips. a pavement magazine vendor displayed newspapers full of horror: a railway disaster. bhupcn gandhi began to speak in his mild whisper. after the accident, he said, the surviving passengers swam to the shore (the train had plunged off a bridge) and were met by local villagers, who pushed them under t

er the accident, he said, the surviving passengers swam to the shore (the train had plunged off a bridge) and were met by local villagers, who pushed them under the water until they drowned and then looted their bodies "shut your face" zeeny shouted at him "why are you telling him such things? already he thinks we're savages, a lower form" a shop was selling sandalwood to burn in a nearby krishna temple and sets of enamelled pink-and-white krishna--eyes that saw everything "too damn much to see" bhupen said "that is fact of matter" o o o in a crowded dhaba that george had started frequenting when he was making contact, for movie purposes, with the dadas or bosses who ran the city's flesh trade, dark rum was consumed at aluminium tables and george and bhupen started, a little boozily, to qu

ated and what-all, but still with a head full of hay. you come talking so big--big _in your mother's house_ etcetera, but maybe you didn't love her so much. but we loved her, we all. we three. and in this manner we may keep her spirit alive "it is pooja, you could say" came vallabh's quiet voice "an act of worship "and you" changez chamchawala spoke as softly as his servant "you come here to this temple. with your unbelief. mister, you've got a nerve" and finally, the treason of zeenat vakil "come off it, salad" she said, moving to sit on the arm of the chesterfield next to the old man "why be such a sourpuss? you're no angel, baby, and these people seem to have worked things out okay" saladin's mouth opened and shut. changez patted zeeny on the knee "he came to accuse, dear. he came to av

om the greeks called lato. ilat, they call her here, or, more frequently, al--lat _the goddess. even her name makes her allah's opposite and equal. lat the omnipotent. his face showing sudden relief, baal flings himself to the ground and prostrates himself before her. abu simbel stays on his feet. the family of the grandee, abu simbel- or, to be more precise, of his wife hind- controls the famous temple of lat at the city's southern gate (they also draw the revenues from the manat temple at the east gate, and the temple of uzza in the north) these concessions are the foundations of the grandee's wealth, so he is of course, baal understands, the servant of lat. and the satirist's devotion to this goddess is well known throughout jahilia. so that was all he meant! trembling with relief, baal

SAPPHIRE TABLE OF SET MAIN

ic inc) and those by kenneth tynan in the novel's final section have been taken from _tynan right and left (copyright kenneth tynan, 1967. the identities of many of the authors from whom i've learned will, i hope, be clear from the text; others must remain anonymous, but i thank them, tlythe sapphire tablet of set qui petiverent invenient michael aquino v iv -1 march 10, xi to: the masters of the temple qui petiverent invenient on the fifteenth of july x i recognized you as a master of the temple iv. in terms of organizational authority, you were then and are now familiar with the prerogatives of that degree. they are written into the by-laws, and you have seen that the t s will respect them in deed as in word. to date, however, i have not discussed the essential characteristics of the iv

asion, but until now i have not defined the term as comprehensively as it deserves. this i will do now. i do not anticipate that what i will say will come as any surprise to you; rather i intend this letter as a way of taking the implicit and making it explicit. you will notice also that this is the first of my letters addressed only to the iv. this is because, by definition, only a master of the temple may comprehend that grade. nor may it be "taught" to those of lesser initiatory degrees. like the ii and the iii, it is something that the individual must seek for himself and attain through the illumination of his will. hence the title of this letter "those who seek shall find" and thus again the meaningful use of the term "recognition" as opposed to promotion. the term "master" is one of

rtistic, religious, and philosophical pursuits of mankind. a master is one who comprehends, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages

, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with

ds" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of the

SAPPHIRE TABLET OF SET

own past is one of the most efficient and fascinating springboards for recasting the concept of setian initiation. given as a gift to the guardians of the on of set on bear day, the traditional finnish midsummer (also the first anniversary of the founding of the shaman/poem-singer circlsothe sapphire tablet of set qui petiverent invenient michael aquino v iv -1 march 10, xi to: the masters of the temple qui petiverent invenient on the fifteenth of july x i recognized you as a master of the temple iv. in terms of organizational authority, you were then and are now familiar with the prerogatives of that degree. they are written into the by-laws, and you have seen that the t s will respect them in deed as in word. to date, however, i have not discussed the essential characteristics of the iv

asion, but until now i have not defined the term as comprehensively as it deserves. this i will do now. i do not anticipate that what i will say will come as any surprise to you; rather i intend this letter as a way of taking the implicit and making it explicit. you will notice also that this is the first of my letters addressed only to the iv. this is because, by definition, only a master of the temple may comprehend that grade. nor may it be "taught" to those of lesser initiatory degrees. like the ii and the iii, it is something that the individual must seek for himself and attain through the illumination of his will. hence the title of this letter "those who seek shall find" and thus again the meaningful use of the term "recognition" as opposed to promotion. the term "master" is one of

rtistic, religious, and philosophical pursuits of mankind. a master is one who comprehends, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages

, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with

ds" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of the

SATANGEL

many 3are there 4which remain in 1aziagiar rior 2irgil 3chis da 4ds pa-aox 1the glory 2of the earth, 3which are, 4and shall not see 5death until 1busd 2caosgo 3ds chis 4od ip uran 5feloch cacrg 1this house 2fall, 3and the dragon sink? 4come away! 1oi salman 2loncho 3od vovina carbaf 4niiso 1for the thunders 2have spoken! 3come away! 4for the crown of the 1bagle avavago 2gohon 3niiso 4bagle momao 1temple 2and the robe 3of him 4that is 5was 6and shall be crowned 1siaion 2od mabza 3iad 4o i 5as 6momar 1are divided. 2come! 3appear unto 4the terror of the earth 1poilp 2niis 3zamran 4ciaofi 5caosgo 1and unto our comfort 2and 3of such as are prepared. 1od bliors 2od 3corsi ta abramig. the ninth key 1a mighty 2guard 3of fire with two-edged swords 4flaming, 1micaolz 2bransg 3prgel napea 4ialpor 1wh

SATANIC BIBLE

ril, 1966- walpurgisnacht, the most important festival of the believers in witchcraft- lavey shaved his head in the tradition of ancient executioners and announced the formation of the church of satan. he had seen the need for a church that would recapture man's body and his carnal desires as objects of celebration "since worship of fleshly things produces pleasure" he said "there would then be a temple of glorious indulgence" introduction by burton h. wolfe preface prologue the nine satanic statements (fire--book of satan- the infernal diatribe [i [ii [iii [iv [v (air--book of lucifer- the enlightenment i. wanted: god- dead or alive ii. the god you save may be yourself iii. some evidence of a new satanic age iv. hell, the devil, and how to sell your soul v. love and hate vi. satanic sex v

hamber, where the whole will must be employed. this facet of the ceremony is most important to the intellectual, as he especially requires the "decompression chamber" effect of the chants, bells, candles, and other trappings, before he can put his pure and willful desires to work for himself, in the projection and utilization of his imagery. the "intellectual decompression chamber" of the satanic temple might be considered a training school for temporary ignorance, as are all religious services! the difference is that the satanist knows he is practicing a form of contrived ignorance in order to expand his will, whereas another religionist doesn't- or if he does know, he practices that form of self-deceit which forbids such recognition. his ego is already too shaky from his religious inculc

dday of the first is as the third indulgence made of hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as bucklers to leviathan. how many are there which remain in the glory of the earth, which are, and shall not see death until the house falls and the dragon doth sink? rejoice, for the crowns of the temple and the robe of him that is, was, and shall be crowned are no longer divided! come forth, appear the ninth key the ninth enochian key warns of the use of substances, devices or pharmaceuticals which might lead to the delusion and subsequent enslavement of the master. a protection against false values (enochian) micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho ola

SATANIC RITUALS

the guardians of decency. they conducted strange, dark rites, unholy and terrible, which violated the precincts of the church. so he condemned them to death. it was only right. de molay: mais en a-t-il le droit? quel titre le lui donne? mes chevaliers et moi, quand nous avons jur d'assurer la victoire i' tendard sacr, de vouer notre vie et notre noble exemple a conqu rir, d fendre et prot ger le temple, avons-nous des rois soumis notre serment? what right did he have to condemn men to death for such reasons? what tide gave him the privilege? my knights and i swore to insure victory for our sacred banner-to dedicate our lives to the protection of our templeyet with it we submitted our pledge to the king that our power would be his to wield. priest: l'autorit de philippe tait celle d'un pro

vous direz done au roi qui nous chargea de fers que loin de r sister nous nous sommes offerts on peut dans les prisons entra ner 1'innocence; mais rhomme g ner ux, arm de sa constance sous le poids de ses fers n'est jamais abattu. you will inform the king, whose shackles, bound us, that we offered ourselves to his cause, yet he wished to find us unworthy and deemed us anathema because we had our temple, and did not wish to sacrifice our beliefs-our beliefs which gave us inner strength. one can drag an innocent man into a prison cell, but if he is armed with inner strength and is truly generous, he is not debased by the weight of his shackles. king: cela est vrai, molay. votre courage ne feut pas amoindri par la prison et la torture. mais vous avez avou, vous avez reconnu vos crimes, et ce

molay. though your courage was not lessened by imprisonment and torture, you did in fact confess your heresies, your evil crimes and those of your order-your unholy acts. priest: vous les avez tortur s! vous avez trait ces chevaliers, qui toute leur vie out combattu pour proteger votre tr ne, comme vous auriez trait des meurtriers ou des voleurs! you tortured them! you treated the knights of the temple, who, in their strength and all that lives, fought to protect your throne as you would have treated murderers or thieves! de molay (to philip: sire, lorsque me distinguant parmi tous vos sujets, vous r pandiez sur moi d'honorables bienfaits; de jour o f obtenais 1'illustre pr fer nce de nommer de mon nom le fils du roi de france, aurais-je pu m'attendre 1'affront solennel de para tre vos ye

as a living altar is not required in die elektrishen vorspiele. in her place, a human skull (totenkopf) rests opon a scarlet cushion. in this ritual as in all other satanic rites, the skull serves as a reminder of the material, flesh-and-bone godhead that is man, rather than as a symbol of mortality. it also represents the vault of wisdom from whence all hitman ideas and developments emerge, the temple of invention, both material and "spiritual" a candlestick bearing a black candle is placed at each side of the skull. the chalice rests directly in front of the skull, with the bell and phallus to either side. the sword rests parallel to the front edge of the platform. the wall above the altar displays the sigil of satan. a pentagonal enclosure, the inside of which is mirrored, serves to re

vibrant, torpid cavern, nectar laden, with sweetest pleasures beckoning. i am a thrusting rod with head of iron, drawing to me myriad nymphs, tumescent in their craving! i am rampant carnal joy, an agent borne of ecstasy's mad flailing! through jagged ice, my father leers with cavernous eyes, below the sphere of earth that is my mother, moist and fertile whore of barbarous delights! my body is a temple, wherein all demons dwell. a pantheon of flesh am i [priest receives bone from acolyte and places it in an upright position between altar's thighs. priest performs metanea to altar. congregation follows suit. the brazier is brought forward and placed before the altar] the greater litany of desire celebrant (facing brazier) great one, hear us now as we invoke thy blessing: in the pleasures o

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

er for the satanic initiate, for he or she must face and question his or her own morality. the concept of initiation originates in a non-satanic religious source where initiation is held to be a symbolic transition from one stage to another. the differences occur in the use of symbolism and of dieties. thus in some examples of a satanic initiation the neophyte may undergo a ritual coupling with a temple priest or priestess. this coupling is a symbolic union of satan and his bride baphomet. thus if the neophyte is female, then a priest, representing satan will couple with her, or if the neophyte is male a priestess, representing baphomet, will couple with him. the obvious exception is if the neophyte is gay and then he or she must seek out a relevant sapphic or uranian temple. the individua

ss, representing baphomet, will couple with him. the obvious exception is if the neophyte is gay and then he or she must seek out a relevant sapphic or uranian temple. the individual to be initiated may also undergo tests- both during and previous to the initiation ritual- and may be subjected to both humiliation and pain. humiliation may take the form of being stripped naked and bound before the temple into which the neophyte is seeking initiation. the symbology here is of a stripping of personality, wherein the individual is no longer protected by his or her personality as symbolised by his or her clothing and is instead bared to all devoid of any societal position or power that he or she may have. adding to this feeling of nakedness, which is enhanced by the unfamiliarity of the temple

temple and its members, the neophyte may also be subjected to a ritual scourging representative of the neophytes worthlessness, uncleanliness and weakness. the necessary prequisite to undergo such a satanic initiation begins simply with the feeling 'that there is more to life than the normal round of work and pleasure'(4) it is from this perspective that the individual may seek and join a satanic temple or tradition, yet this will usually only occur if the individual is to some extent free from the manipulations of society and its adherent morality as satanism- an examination of satanic black magic side 2 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 mentioned earlier. once the ritual initiation has been completed there then begins a proce

k mass of the order of nine angles stipulates that it is a naked male who serves as the altar. three further participants and a congregation complete the number of celebrants. as opposed to the accepted understanding of a black mass where the participants are all adorned in black robes, the three leading participants wear white (priestess, scarlet (mistress of the earth) and purple (master of the temple) and whilst the church of satan exclude the sexual element that seems to have been prevalent in many of the previous versions of the black mass, the order of nine angles have included two specifically sexual elements, the first being the masturbation of the priest by the satanism- an examination of satanic black magic side 4 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\variou

orgiastic sphere is that concerning the direction of the energies raised through unrestrained sexual indulgence. with the inclusion of an orgiastic element within traditional satanic rites, the energy that the ritual would have produced is naturally expanded to include the sexual energy which is then directed towards a specific intent according to the preset aims of the master and mistress of the temple. an alternative method is for the energy to be stored in a crystal for use at a later date. although the above are the balanced expressions of ritualistic sexual magic, there are cases where some satanists utilise aspects of sexuality that are considered abhorrent, evil and that are unlawful. yet, although there are cases whereby women initiates may become the so-called victim, there is no

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

librarian, yellow springs high school, yellow springs, ohio. margaret hallisey, retired library media specialist and former board member of the american association of school librarians; the massachusetts school library media association; and the new england educational media association. fatima al-hayani, professor of religious studies, university of toledo, toledo, ohio. madan kaura, bharatyia temple, ford interfaith network, dearborn, michigan. ann marie laprise, huron school district, monroe, michigan. ann w. moore, librarian, schenectady county public library, schenectady, new york. chuen pangcham, midwest buddhist meditation center (buddha vihara temple, warren, michigan. gene schramm, retired professor of semitic languages and near eastern studies, university of michigan, ann arbor

merged. 3500 2000 bce duration of religion in ancient sumer. 3110 bce 550 ce duration of religion in ancient egypt. 3102 bce emergence of hinduism. 1700 bce the babylonians devise a new creation myth, the enuma elish. c. 1353 34 bce the pharaoh akhenaten rules egypt and enforces the worship of a single god, aten. all evidence of his reign is wiped out after his death. tenth century bce the jewish temple of solomon is constructed in jerusalem. seventh century bce beginning of the milesian school of philosophy in ancient greece. 600 bce official formalization of the rig veda, one of hinduism s most sacred texts. 586 bce the babylonian king nebuchadnezzar destroys the jewish temple in jerusalem and drives the jews into exile (the babylonian exile. 563 bce siddhartha gautama, who will become t

lonian exile. 563 bce siddhartha gautama, who will become the buddha, is born in present-day nepal. c. 551 479 bce life span of the scholar kongzi, who is known in the west by his latinized name, confucius. xi c. 540 c. 470 bce life span of mahavira, considered the main founder of jainism. 539 bce mesopotamian religion ends when babylonia accepts cyrus of persia as king. 515 bce the second jewish temple is built in jerusalem. 483 bce death of the buddha. c. 470 399 bce life span of the greek philosopher socrates. c. 428 348 bce life span of the greek philosopher plato. 384 322 bce life span of the greek philosopher aristotle. c. third century bce period in which the major text of daoism, the dao de jing, is likely written. c. 273 c. 232 bce the emperor ashoka of maurya, in present-day indi

ely written. c. 273 c. 232 bce the emperor ashoka of maurya, in present-day india, begins to spread buddhism beyond the borders of india. c. 6 bce jesus of nazareth, also known as jesus christ, is born. c. 30 ce jesus christ is put to death by crucifixion by roman authorities in jerusalem. 70 ce roman troops crush the great revolt by occupying jerusalem, massacring jews, and destroying the second temple. 142 revelations given to the holy man zhang daoling (also spelled chang tao-ling, who becomes the first of the great celestial masters in daoism. 224 651 during the sassanid dynasty, zoroastrianism spreads aggressively throughout the persian empire. 313 the roman emperor constantine converts to christianity. 380 the emperor theodosius i declares christianity the official religion of the ro

the gods. apathia: stoic belief that happiness comes from freedom from internal turmoil. apeiron: anaximander s term for the first principle, an undefined and unlimited substance. arche: the beginning or ultimate principle; the stuff of all matter, or the building block of creation. arihant: an enlightened person. ark of the covenant: a cabinet in which the ten commandments were kept in the first temple of jerusalem. artha: prosperity and success in material affairs. asatru: a neo-pagan religion based on worship of the norse (scandanavian) gods. ascetic: a person who practices rigid self-denial, giving up all comforts and pleasures, as an act of religious devotion. jain monks and nuns are ascetics. asha: righteousness that derives from natural law. ashkenazic: term used to refer to jews of

SEPHER HA BAHIR

from evaporating the water. it also prevents [the water] from extinguishing it [the sixth voice is (psalm 29:8, god s voice shakes the desert. it is thus written (psalm 18:51) he does kindness to his messiah, to david and his descendants until eternity more than [when israel was] in the desert [the seventh voice is (psalm 29:9, god s voice makes hinds to calf, strips the forests bare, and in his temple, all say glory. it is thus written (song of songs 2:7) i bind you with an oath, o daughters of jerusalem, with the hosts, or with the hinds of the field. this teaches us that the torah was given with seven voices. in each of them the master of the universe revealed himself to them, and they saw him. it is thus written, and all the people saw the voices. 46. one verse states (2 samuel 22:10

SEPHER YETZIRAH WESTCOTT

od is at once, in the highest sense, both the matter and the form of the universe. yet he is not only that form; for nothing can or does exist outside of himself; his substance is the foundation of all, and all things bear his imprint and are symbols of his intelligence" hebrew tradition assigns the doctrines of the oldest portions of the "zohar" to a date antecedent to the building of the second temple, but rabbi simeon ben jochai, who lived in the reign of the emperor titus, a.d. 70-80, is considered to have been the first to commit these to writing, and rabbi moses de leon, of guadalaxara, in spain, who died in 1305, certainly reproduced and published the "zohar" ginsburg, speaking of the zoharic doctrines of the ain suph, says that they were unknown until the thirteenth century, but he

SET IT STRAIGHT

ham sceptre, to an esoteric meaning. references: budge, e.a. wallis. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis. russell, jeffrey burton. the devviset it straight! by denytenamun this article discusses set as portrayed in ancient egypt and as understood in the modern day temple of set. this was denytenamun's first article on set. every setian is sooner or later bound to form some sort of opinion on the entity whose name s/he has taken as a part of her/himself. whether set exists or not, and what should we think about his priesthood, are two of the bunch of very frequently discussed issues in the temple. the lack of empirically testifiable evidence gives these ques

an all-embracing model, and neither does a distinct and autonomous psyche fit into most non-setian philosophies [de lubicz should perhaps have taken set, the giver of the gift of independent consciousness (which is not seeking to harmonize with the way of providence, the way of the one, as a kind of 'extracosmic providence' that she denies on page 132 of #2s] the concept of set in the present day temple of set has been discussed over and over again, and so i'll remain content with a scrap on the general subject of the possibility of communicating with him. from an ouspenskian point of view[#19b, c, set might be taken as a symbol for what you are not yet enough yourself. if you do not know yourself and are not truly conscious of yourself, then hardly will you be able to apprehend someone wh

SINISTER TAROT

the ethos of a race fulfilled. the brink of new possibilities; storm clouds gather with promise of the blood of birth, of the heralding of a higher associated civilization. the fulfilling of personal desires and potential, creating intimations/hauntings of further progression. disatisfaction causing aspirations to something higher /beyond reaching for the stars xx the woman beneath the water the temple within of war torn landscapes, black hills grab the lightening and hold it shell shocked the giving within her arms aeon- naos a nexion fully opened: greater wyrd causally fulfilled now dynamically giving expression to new forms of itself via physis; new challenges, new expressions of a continuing ethos- the chaos of birth: the dark gods returned, shape-shifting, creating new possibilities

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

when i perceived that my companion was growing a little out of temper. and he who wishes to catch a rosicrucian, must take care not to disturb the waters. i thought it better, therefore, to turn the conversation "revenons a nos moutons" said i "you promised to enlighten my ignorance as to the rosicrucians "well" quoth he, rather sternly "but for what purpose? perhaps you desire only to enter the temple in order to ridicule the rites "what do you take me for! surely, were i so inclined, the fate of the abbe de villars is a sufficient warning to all men not to treat idly of the realms of the salamander and the sylph. everybody knows how mysteriously that ingenious personage was deprived of his life, in revenge for the witty mockeries of his 'comte de gabalis "salamander and sylph! i see tha

o be lawfully in the power of others. but if by magic you mean a perpetual research amongst all that is more latent and obscure in nature, i answer, i profess that magic, and that he who does so comes but nearer to the fountain of all belief. knowest thou not that magic was taught in the schools of old? but how, and by whom? as the last and most solemn lesson, by the priests who ministered to the temple (psellus de daemon (ms) and you, who would be a painter, is not there a magic also in that art you would advance? must you not, after long study of the beautiful that has been, seize upon new and airy combinations of a beauty that is to be? see you not that the grander art, whether of poet or of painter, ever seeking for the true, abhors the real; that you must seize nature as her master, n

could have shown thee the absent, and prated to thee, in their charlatanic jargon, of the secret electricities and the magnetic fluid of whose true properties they know but the germs and elements. i will lend thee the books of those glorious dupes, and thou wilt find, in the dark ages, how many erring steps have stumbled upon the threshold of the mighty learning, and fancied they had pierced the temple. hermes and albert and paracelsus, i knew ye all; but, noble as ye were, ye were fated to be deceived. ye had not souls of faith, and daring fitted for the destinies at which ye aimed! yet paracelsus modest paracelsus had an arrogance that soared higher than all our knowledge. ho, ho! he thought he could make a race of men from chemistry; he arrogated to himself the divine gift, the breath

that has gone through the sad history of affection will tell us that the heart changes not with the scene! blow fair, ye favouring winds; cheerily swell, ye sails; away from the land where death has come to snatch the sceptre of love! the shores glide by; new coasts succeed to the green hills and orange-groves of the bridal isle. from afar now gleam in the moonlight the columns, yet extant, of a temple which the athenian dedicated to wisdom; and, standing on the bark that bounded on in the freshening gale, the votary who had survived the goddess murmured to himself "has the wisdom of ages brought me no happier hours than those common to the shepherd and the herdsman, with no world beyond their village, no aspiration beyond the kiss and the smile of home" and the moon, resting alike over t

athenian dedicated to wisdom; and, standing on the bark that bounded on in the freshening gale, the votary who had survived the goddess murmured to himself "has the wisdom of ages brought me no happier hours than those common to the shepherd and the herdsman, with no world beyond their village, no aspiration beyond the kiss and the smile of home" and the moon, resting alike over the ruins of the temple of the departed creed, over the hut of the living peasant, over the immemorial mountaintop, and the perishable herbage that clothed its sides, seemed to smile back its answer of calm disdain to the being who, perchance, might have seen the temple built, and who, in his inscrutable existence, might behold the mountain shattered from its base. book v. the effects of the elixir. chapter 5.i. f

SIR WALLIS BUDGE EGYPTIAN MAGIC

relief, and the scarab is placed so as to appear to be carried in the boat; on the left stands isis and on the right nephthys. 1 the oldest green stone funeral scarab known to me is in the british museum (no. 29,224; it was found at kurna near thebes and belongs to the period of the xith dynasty, about b.c. 2600. the name of the man for whom it was made (he appears to have been an official of the temple of amen) was traced on it in light coloured paint which was afterwards varnished; there are no "words of power" on this interesting object. when once the custom of burying scarabs with the bodies of the dead became recognized, the habit of wearing them as ornaments by the living came into fashion, and as a result scarabs of almost every sort and kind may be found by the thousand in many col

uch power lasted as long as the substance of which it was made lasted, if the name, or emblem, or picture was not erased from it. but the egyptians went a step further than this, and they believed that it was possible to transmit to the figure of any man, or woman, or animal, or living creature, the soul of the being which it represented, and its qualities and attributes. the statue of a god in a temple contained the spirit of the god which it represented, and from time immemorial the people of egypt believed that every statue and every figure possessed an indwelling spirit. when the christianized egyptians made their attacks on the "idols of the heathen" they proved that they possessed this belief, for they always endeavoured to throw down the statues of the gods of p. 66 the greeks and r

that they existed as a survival in the early dynasties before the people generally had realized that the great powers of nature, which they deified, could not be ruled by man and by his petty words and deeds, however mysterious and solemn. it is, however, very remarkable to find p. 78 that the use of wax figures played a prominent part in certain of the daily services which were performed in the temple of the god amen-ra at thebes, and it is still more remarkable that these services were performed at a time when the egyptians were renowned among the nations of the civilized world for their learning and wisdom. one company of priests attached to the temple was employed in transcribing hymns and religious compositions in which the unity, power, and might of god were set forth in unmistakabl

benefit to him. the words of power read-"o amen, o amen, who art in heaven, turn thy face upon the dead body of thy son, and make him sound and strong in the underworld" and again we are warned that the words are "a great mystery" and that "the eye of no man whatsoever must see it, for it is a thing of abomination for [every man] to know it. hide it, therefore; the book of the lady of the hidden temple is its name" an examination of mummies of the late period shews that the egyptians did actually draw a figure of the cow upon papyrus and lay it under the head of the deceased, and that the cow is only one figure among a number of others which were drawn on the same papyrus. with the figures magical texts were inscribed and in course of time, when the papyrus had been mounted upon linen, it

silver box is in a gold box, and in the gold (sic) box lies the book. the box wherein is the book is surrounded by swarms of serpents and scorpions and reptiles of all kinds, and round it is coiled a serpent which cannot die" ptah-nefer-ka told his wife and the king what he had heard, and at length set out for coptos with ahura and merhu in the royal barge; having arrived at coptos he went to the temple of isis and harpocrates and offered up p. 145 a sacrifice and poured out a libation to these gods. five days later the high priest of coptos made for him the model of a floating stage and figures of workmen provided with tools; he then recited words of power over them and they became living, breathing men, and the search for the box began. having worked for three days and three nights they

SOLOMON

otus flowers. explorations with these modes is an ongoing interest of the order of setne khamuahethe testament of solomon translated by f. c. conybeare pdf formatted by p. yardley 1. testament of solomon, son of david, who was king in jerusalem, and mastered and controlled all spirits of the air, on the earth, and under the earth. by means of them also he wrought all the transcendent works of the temple. telling also of the authorities they wield against men, and by what angels these demons are brought to naught. of the sage solomon. blessed art thou, o lord god, who didst give solomon such authority. glory to thee and might unto the ages. amen. 2. and behold, when the temple of the city of jerusalem was being builded, and the artificers were working thereat, ornias the demon came among th

ame among them toward sunset; and he took away half of the pay of the chief-deviser's) little boy, as well as half his food. he also continued to suck the thumb of his right hand every day. and the child grew thin, although he was very much loved by the king. 3. so king solomon called the boy one day, and questioned him, saying "do i not love thee more than all the artisans who are working in the temple of god? do i not give thee double wages and a double supply of food? how is it that day by day and hour by hour thow growest thinner" 4. but the child said to the king "i pray thee, o king. listen to what has befallen all that thy child hath. after we are all released from our work on the temple of god, after sunset, when i lie down to rest, one of the evil demons comes and takes away from

all that thy child hath. after we are all released from our work on the temple of god, after sunset, when i lie down to rest, one of the evil demons comes and takes away from me one half of my pay and one half of my food. then he also takes hold of my right hand and sucks my thumb. and lo, my soul is opressed, and so my body waxes thinner every day" 5. now when i solomon heard this, i entered the temple of god, and prayed with all my soul, night and day, that the demon might be delivered into my hands, and that i might gain authority over him. and it came about through my prayer that grace was given to me from the lord sabaoth by michael his archangel [he brought me] a little ring, having a seal consisting of an engraved stone, and said to me "take, o solomon, king, son of david, the gift

while i again take to my wings, and hide me to the heavenly regions. i also appear as a lion, and i am commanded by all the demons. i am offspring of the archangel uriel, the power of god" 11. i solomon, having heard the name of the archangel, prayed and glorified god, the lord of heaven and earth. and i sealed the demon and set him to work at stone-cutting, so that he might cut the stones in the temple, which, lying along the shore, had been brought by the sea of arabia. but he, fearful of the iron, continued and said to me "i pray thee, king solomon, let me go free; and i will bring you all the demons" and as he was not willing to be subject to me, i prayed the archangel uriel to come and succour me; and i forthwith beheld the archangel uriel coming down to me from the heavens. 12. and t

willing to be subject to me, i prayed the archangel uriel to come and succour me; and i forthwith beheld the archangel uriel coming down to me from the heavens. 12. and the angel bade the whales of the sea come out of the abyss. and he cast his destiny upon the ground, and that [destiny] made subject [to him] the great demon. and he commanded the great demon and bold ornias, to cut stones at the temple. and accordingly i solomon glorified the god of heaven and maker of the earth. and he bade ornias come with his destiny, and gave him the seal, saying "away with thee, and bring me hither the prince of all the demons" 13. so ornias took the finger-ring, and went off to beelzeboul, who has kingship over the demons. he said to him "hither! solomon calls thee" but beelzeboul, having heard, sai

SPENSER THE CULT OF THE ALL SEEING EYE 1960

olatrous mystery cults has existed in america for centuries, but its leaders have never dared to admit that they hope to replace christianity with the cult. however, in recent years, they have dared to establish small, public temples in the united states: namely, the meditation rooms in the united nations and at wainwright house, rye, new york, and the prayer room in the u.s. capitol. their great temple of understanding is soon to be erected in washington, d.c. the strange, fascinating history of the great seal of the united slates was included in this study because the symbolism of the three rooms and the temple is centered around the all-seeing eye which appears on the reverse side of the seal as depicted on the one dollar bill. the cult is seeking to obliterate the christian ideal by at

have entered the room from october 11, 1952 to june 1963. over 750,000 of these visitors have signed 108 of these books, each containing 7.000 names. what purpose is served by the accumulation of these thousands of names of individuals, with their religious affiliations, who visit the room and who. by the act of signing their names. indicate that they do not object to the existence of this pagan temple? the friends are a product of the'"non-sectarian" laymen's movement for a christian world, inc. the international headquarters of which is located at wainwright house, milton point, rye, new york. warren r. austin, a past permanent u.s. delegate to the u.n, headed a friend's committee which presented s12,600 to hammarskjold on april 24, 1957, as first payment on $25,000 needed to remodel an

eternal life. a corner-stone of immortality. an emanation. which pervades all nature, and which, therefore, must survive the tomb (emphasis supplied) on a "higher" level of "esoteric knowledge" the metal altar or stone can be likened to the ancient stone of foundation, which, according to the same authority cited above, was supposed"'to have been. placed at one time within the foundations of the temple of solomon, and afterwards, during the building of the second temple, transported to the holy of holies. it was in the form of a perfect cube, and had inscribed upon its upper face, within a delta or triangle, the sacred tetragrammaton, or ineffable name of god -13- in a "scurrilous book of the middle ages. the life of jesus" there waa another account of the stone''at that time there was in

e of solomon, and afterwards, during the building of the second temple, transported to the holy of holies. it was in the form of a perfect cube, and had inscribed upon its upper face, within a delta or triangle, the sacred tetragrammaton, or ineffable name of god -13- in a "scurrilous book of the middle ages. the life of jesus" there waa another account of the stone''at that time there was in the temple the ineffable name of god, inscribed upon the stone of foundation" this scandalous book proceeded to state that our saviour "cunningly obtained a knowledge of the tetragrammaton from the stone of foundation, and by its mystical influence was enabled to perform his miracles [cf.*mark 3:22. there waa a very general prevalence among the earliest nations of antiquity of the worship of stones as

tone of foundation" this scandalous book proceeded to state that our saviour "cunningly obtained a knowledge of the tetragrammaton from the stone of foundation, and by its mystical influence was enabled to perform his miracles [cf.*mark 3:22. there waa a very general prevalence among the earliest nations of antiquity of the worship of stones as the representative of deity. in almost every ancient temple there was a legend of a sacred or mystical stone. the mystical stone there has received the name of the 'stone of foundation "10""and the scribes who had come down from jerusalem said 'he has beelzebub' and 'by the prince of devils he casts out devils) alfred edward waite, in his study of the zohar (the cabalistic textbook of the 14th century, entitled the secret doctrine of israel (occult

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

atmosphere of mundane ideas and it cannot thrive; before the sharp judgment of modern scientific logic it evaporates utterly. it is necessary therefore to put aside for a time our scientific education based on the microscope and telescope, purify our hands that have grown clumsy with all the business of dissection and the search for proof. then, free of all presuppositions, we may enter the pure temple of the mysteries. of primary importance is the frame of mind in which the mystai approach what they consider to be the highest truth, the answer to all the riddles of life. our own age is one that trusts only to hard physical facts as the source of knowledge, and finds it difficult that in the most 10 christianity as mystical fact exalted concerns we should be dependent upon a mood. that ma

litus of ephesus (c. 535 475 b.c) to the mysteries is immediately clear from a saying that is handed down about him, to the effect that his thoughts were an impassable road. anyone who was not an initiate would find in them nothing but obscurity and darkness, but they were brighter than the sun to those who approached them in the company of the mystai. it is said that he deposited his book in the temple of artemis indicating that he could be understood only by the initiated.22 heraclitus was called the obscure, because the key of the mysteries alone cast light on his views. in heraclitus we witness a figure of the utmost earnestness in his approach to life. it is evident, when we reconstruct his thought in its essentials, that for him knowledge bore an inner meaning that words could gestur

ed by plotinus from the standpoint of the neoplatonic school, in connection with the guardians of priestly wisdom in egypt: whether as a result of rigorous investigations, or instinctively, in imparting their wisdom, the wise men of the egyptians do not expound their teaching and precepts by means of written signs, which are imitations of voice and speech. instead they draw pictures; and in their temple engravings they illustrate the thought that goes with each particular thing, myth and mysteriosophy 67 so that every picture is an object which embodies knowledge and wisdom as a totality, without any analysis or discussion. only afterwards is the content of the picture elicited verbally, and it is explained why it is so and not otherwise.74 the best place to examine the relation of mythica

ivests one of all that is transitory in origin. the myth and mysteries of eleusis the spirit of mysteriosophy is all-pervasive in the festivals celebrated at eleusis in greece in honor of demeter and dionysus. a sacred way stretched to eleusis from athens, lined with mysterious signs intended to myth and mysteriosophy 83 bring the soul into an exalted mood. at eleusis itself there were mysterious temple-complexes,83 under the direction of a priestly dynasty. the wisdom which qualified them for this task was handed down from generation to generation in the priestly families; it was the wisdom which enabled them to perform their ritual service at eleusis, the wisdom of the greek mysteries, mysteriosophy.84 the festivals were celebrated twice in the course of each year, and dramatized the cos

she was taken into the service of the family of celeus, as nurse to the queen s son. she wished to endow the son with immortality, and to this end she hid him every night in the fire. but when his mother learned of it she cried and wailed, after which the bestowal of immortality was no longer 84 christianity as mystical fact possible, and demeter left the house. it was then that celeus built the temple. the grief of demeter for persephone was boundless, and spread sterility over the earth. to avert total disaster, the gods had to find a way of appeasing her, so zeus induced pluto to let persephone return to the upper world. however, before he let her go he gave her a pomegranate to eat, and because of this she was compelled to return to the underworld ever after at regular intervals; for

SYMBOLISM OF THE BANNERS

ol of twilight- as it were the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice ere the path leading to the higher be attained. building the banners of the east and west the banners are a difficult craft project because of the sharp corners required on some pieces. their preparation demands both sewing experience and a rather meticulous sense for detail. 13 material for the banners should be very th

SYMBOLISM

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

itiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. a statement in a symbolic language could even have multiple meanings communicated at the same time to the same person. a lot of the symbols setians use in our writings are like that. when we read through the scroll of set or the jewelled tablets, those of us who have been using the language of the temple of set for a while will see certain words, and will know just from the way the words are used that the author is writing symbolically as well as grammatically, and he therefore means "this type of thing. this symbolic use of language lets us add meaning to an article without adding substantially to the size of that article. those who haven't been in the temple of set long enough to pick up

s in the communication of ideas, whether written, spoken, or communicated through one or more other senses. 1565 based on the idea that a single symbol can have a whole galaxy of meaning, a useful communications skill is the ability to use symbols in the proper places, in the proper ways, to communicate more meaning in a smaller package (with fewer words. perhaps of greatest importance within the temple of set are the magical aeonic words: xeper, remanifestation, and xem, and the preceding words of indulgence and thelema. by using these words in writing or other forms of communication, we communicate the meanings associated with those words. if i say the word "xeper" to an initiate, it means something totally different than it would mean to someone off the street, and it means something to

ers from the o.t.o. may know all of the qabalic correspondences, while members from the wiccan background couldn't care less about the qabalic attributions, and have correspondences which are totally different. numerologists apply different meanings to their numbers than do the qabalists. and all of these symbolic systems work. but very, very few of them work for all setians. qabalists within the temple of set who write articles and/or letters steeped in qabalic symbolism find that very few others care enough about their symbols to wade through the text. those from other backgrounds with intensive use of symbols similarly find difficulty communicating within the temple of set, since our symbolic vocabulary is so much less cohesive. this lack of similarity in symbolism affects not only writ

egyptian neters actually exist? were these religions founded to worship or work with beings that actually existed? or were they simply the creations of the ancient egyptian priesthoods? rather than tackle immediately the question of whether the neters actually existed, workshop participants first chose to examine. egyptian priesthoods the first statement made about these priesthoods was that each temple in egypt taught a different area of philosophy or knowledge. those temples dedicated to a major neter or god taught that their primal form was the first cause. these were the major temples of the land, and an initiate who studied at temple after temple would be presented with the opposing claims that each god was the god, the creator. we noted in our discussion that the priesthoods of sever

TECHNICIANS GUIDE TO THE LEFT HAND PATH

thuban being the name of the star alpha draconis. thuban as pir, or chief of his order, was called king or lord of the fish the fish being a typhonic animal. thuban was third in teaching succession after daud of tai and maaruf karkhi (in the order of the builders. thuban founded the malamati, or blameworthy, order of sufi, which has certain similarities with freemasonry. the masonic pillar of the temple boaz (the black pillar) may be albuazz, a form of thubans name abulfaiz. the fourth blooming began in the middle of the nineteenth century, when western occultism began to focus seriously on archaeological data coming from egypt. particularly important highlights were the publication of the rite of the headless one, in which the deity transforms himself into has certain typhonic names. alei

at is below. thus you will win glory in the whole world, and obscurity will leave you at once. this is largely an invocation to anubis, opener of the way, to cause power to flow forth under the control of the children of set (so named. north solstice, 1975, michael a. aquino invoked set and receives the book of coming forth by night. empowered by this gnosis, aquino becomes a magus and founds the temple of set, which has a similar appeal to post modern magicians that set- typhon did in late antiquity. once again set, whose name means initiation, is highly honored upon this earth. september 9, 1995 under the guidance of the researchers of the orderof setne khamuast (osk, the temple of set has a heb-sed festival at the oasis of las vegas. end quote. a few comments- the probable initial manif

formula. it is through initially defining the word that we can move towards synthesis, or individual creations within these proxemic environments. syncretism is the most powerful tool that the initiate has at her or his disposal. some of the actual tools for this synthesis will be discussed further on in this book. finally, an important note. for the purposes of this book, and as a master of the temple, i am presenting my own formulaic conceptualization of the lhp. i am sharing with you, the reader, what has been unveiled to me through two decades of transformative self discovery, magic and initiation. my work during the past twenty plus years has resulted in an understanding characterized by a methodology of conceptual combination based upon the template of resonance. my understanding is

distinction is the result of the existence of the principle of isolate intelligence within the universe, and the presence of the gift of that intelligence within individual members of the human species. the lhp solution is then to cultivate and nurture this intelligence as a separate and unique quality that it may xeper. xeper leads to individually determined freedom" scroll of set, vol. xv no.2 temple of set when two is made back into the one, everything becomes nothing. for to be everything without reference, is to be as much nothing as the absence of all. the antinomian path of spiritual dissent champions the individualized and separate development of each internal perceptual construct to its highest potential. synchronization of these constructs into various and proportional levels of

uld be sufficient in this regard, if ever in doubt about the legitimite rights of the ritual participants to be in an outdoor area move it inside! epilogue- the occult institute of technology finally, the occult institute of technology (oit) is an order of adepts that scrutinize, theorize and further develop the ideas i have presented in this book. oit is an order, or place of teaching within the temple of set (a left hand path religious organization. oit has its own magazine- the oit journal which is free by subscription on the internet, and available by paid subscription for paper copy. for more information contact the occult institute of technology at: http//www.dnaco.net/ raensept/oit the following provides pertinent information on oit for those who dare to do. the word of the aeon is

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

borgian rite?"5 moreover, masons affiliated with the grand lodge of the orient in paris, the united lodge in london, or the grand masonic lodge of israel, may well utilize signs and handshakes not used, seen, or understood in other orders. then, of course, there is the order of the rosicrucians, the order of the trapezoid, the priory of sion, the alta vendita, the p2 lodge, the solar order of the temple, the modern-day knights templar, the vatican's knights of malta and knights of columbus, the order of the odd fellows, the order of ahepa, the order introduction 13 of skull and bones, the bohemian club, the pilgrims society, and a thousand or more other secret societies and orders, not to mention the many jewish cabalistic groups, satanic churches, and witchcraft and druid sects. knowledge

servers in a contest, a duel of wits, if you will, to see who knows more about the subject matter presented in this book. until such time as the critic accepts my challenge and is willing to publicly display that he knows as much or more about secret handshakes and grips, symbols, marks, logos and other occultic matters, i suggest that the critic shrink back to the shadowy confines of his masonic temple, synagogue, or shrine and refrain from empty, futile criticism. as for those skeptics and naysayers who get their kicks by pretending to know just know! that these things cannot be true, that "conspiracies" just do not exist and who maintain that anyone who even dares to mention the existence of any group called the "illuminati" just has to be wrong, may i humbly recommend that they earnest

ve historically thought of themselves as 30 codex magica the builders. there is even a classic masonic textbook by this very title. the builders believe that jehovah god did adam and eve a disservice by driving them out of the garden. they rankle at the fact that nimrod, the king of babylon, was confounded in building the tower of babel, and they are seized with rage over the destruction of their temple in jerusalem. indeed, the builders are angered that every time they have sought to bring the world together as one, they have been thwarted by god. all of their chosen disciples, the caesars, charlemagne, napoleon, hitler, stalin, fdr, mao, saw their grand plan of conquest go down to resounding defeat. but still, they strive to complete their assigned mission. now it is the new world order

ritual drama, the three masons doing the pronouncing of jahbuhlun are said to have come from babylon! so, we have a ritual the 13th degree in the scottish rite and 7th in the york rite in which three "masters" come from babylon (the font of all evils, see revelation 13, 17, and 18 in the holy bible) to instruct the candidate on how to build the royal arch (symbolically, how to rebuild the jewish temple in jerusalem and thus establish the kingdom of the elite and their devil god on earth. the lost word found moreover, the three messengers from babylon inform the candidate that the true name of god, the name that had been lost for so long, is not jesus, but is jahbuhlun. they conveniently omit mention of the fact that this is, in fact, the name of a monstrous devil god, that the name is an

ctly from duncan's masonic ritual and monitor (3rd edition. it pictures the royal arch mason performing the magical sign of the master of the second veil, which i informally and more informatively call here the sign of the hidden hand of the men of jahbuhlun. according to duncan's the candidate presents this sign when he is approached by three sojourners from babylon. their objective: rebuild the temple of solomon in jerusalem and eventually establish a world empire of the jews. 58 codex magica in his teaching course on ancient masonry, c.c. zain of the brotherhood of light explains that the ritual for this degree requires a keen understanding of astrology. but, its performance is said to be derived from a passage in the scriptures "the sign is made" writes zain "by thrusting the hand into

THE BLACK LODGE

o say, adepts. they even run the risk of becoming "black brethren, that is, of withdrawing completely from the evolutive wave of mankind and falling under the influence of what the qabalah calls choronzon. this is the "prince of evil of this world" which corresponds to the element of spirit, or akasha; but its nature and influence are such that they can only really be understood by masters of the temple of the a .a, and therefore we will not further discuss the subject here. the work of the black lodge shows itself under these main aspects: they incite hierarchic indiscipline in aspirants. we cannot insist too much on the point that the whole process, once aspiration is formulated, becomes automatic. let us suppose that the aspirant, man or woman, becomes linked to a true initiatic order

ophets that have come unto mankind, moses, and buddha, and lao tan, and krishna, and jesus, and osiris, and mohammed; for all these attain unto the grade of magus, and therefore were they bound with the curse of thoth. but, being guardians of the truth, they have taught nothing but falsehood, except unto such as understood (that is, except unto such as had the potential of becoming masters of the temple; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty (tiphereth, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals (the paths of intelligence vau, gimel and that of which the mystery is mentioned in al i 57

and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus (that is, the angel of the aethyr was telling the human consciousness of aleister crowley, the "scribe, that his being as master of the temple had reached initiation into the second sephirah, chokhmah" the curse of thoth consists precisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with complete efficiency# the "kingdom of heaven" is still a ma

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

he would not be conscious of his learning, he would not repeat the vital mistake; without fear he would accomplish with ease. the only teaching possible is to show a man how to learn from his own wisdom, and to utilise his ignorance and mistakes. not by obscuring his vision and intention by righteousness. 56 57 58 59. 60 61 62 63 64 65lathe book of the elder kings issued by the thelemic order and temple of the golden dawn official holy book of the novus ordo aureae aurora concerning the great white brotherhood received by sir david cherubim copyright (c) 1989 e.v. 0. there is silence. and now the elder kings make speech: 1. we come in the name of the most beloved one, the most mysterious one, whom is the grand lord of the aeon, and whose holy spirit is the life and light of the whole unive

alt also become a king of the aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit

THE CANOPIC GODS SYMBOLISM

the highest! thus we say unto thee, hear thou our holy voice of fire; yea, hear thou our holy voice of fi f1-6 the canopic gods symbolism of the four genii of the hall of the neophyte g.h. fratre sub spe (supplement to z1) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the canopic gods g.h. fratre sub spe (supplement to z1) the symbolism of the four genii of the hall of the neophyte in a temple of the grade of neophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four corners of the hall between the stations of the kerubim. in egyptian mythology, these gods are also said to be the children of horus, and partake of his symbolism

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities. in contemporary usage, the word cult generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people s temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven s gate, people s temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in t

be celebrated at any time, the eleusinian rites were held at a fixed time in the early fall after the seeds had been entrusted to the fields, and were conducted by a hereditary priesthood called the eumolpedie. sometime in the month of september, the eumolpedie removed the eleusinian holy objects from eleusis and carried them to the sacred city of athens, where they were placed in the eleusinion temple. three days after the holy relics had been transported, the initiates gathered to hear the exhortations of the priests, who solemnly warned all those who did not consider themselves worthy of initiation to leave at once. women and even slaves were permitted to join the mysteries of eleusis, providing that they were either greeks or romans, but it was required that all those wishing to be co

was the name the greeks gave to the egyptian god thoth, the god of wisdom, learning, and literature. to hermes was given the title scribe of the gods, and he is said to have authored 42 sacred books, the hermetic mysteries, which contained a wide assortment of secret wisdom. these divine documents were divided into six categories. the first dealt with the education of the priesthood; the second, temple ritual; the third, geographical knowledge; the fourth, astrology; the fifth, hymns in honor of the gods and a guide for the proper behavior of royalty; the sixth, medical commentary. legend has it that these sacred texts contain all the accumulated wisdom of ancient egypt, going back in an unbroken tradition to the very earliest time. as the hermetic texts continued to influence the growth

rpose in life. strive to achieve those ideals. be active. be patient. be joyous. leave the results to god. do not seek to evade any problem. be a channel of good to other people. dr. gladys mcgarey is a medical doctor who employs various concepts from the edgar cayce material in her practice at the association for research and enlightenment clinic in phoenix, arizona. mcgarey gave new life to the temple beautiful program as it was described in cayce s readings of the lost continent of atlantis. the daughter of christian missionaries, mcgarey has said that her work with the cayce readings had not changed her basic attitude toward life and death, religion and immortality. it is still christ-centered with a basic christian foundation. the part that has changed is the addition of reincarnation

rtress with a strange god, whom he shall acknowledge and increase with glory; and he shall cause them to rule over many and shall divide the land for gain (daniel 11:36. st. paul, writing in 2 thessalonians 2:3, had a similar vision concerning the arrogant and evil king: the man of sin who opposes and exalts himself above all that is called god or that is worshipped; so that he as god sits in the temple of god, displaying himself as if being god for the mystery of lawlessness is already at work in the world: only he who now restrains (the coming of the antichrist) will do so. and then shall that wicked [one] be revealed, whom the lord will consume with the spirit of his mouth. destroying him whose coming is in harmony with the working of satan with all power and signs and false miracles. t

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see beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities. in contemporary usage, the word cult generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people s temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven s gate, people s temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in t

hat olivier wished earnestly for a nice, warm inn in which to spend the night. leaving the main road, she found herself passing along a strange avenue lined by huge gray megaliths. she concluded that she must have been approaching avebury. although olivier had never been to avebury before, she was familiar with pictures of the area and knew that the place had originally been a circular megalithic temple that had been reached by long stone avenues. when she reached the end of an avenue, she got out of her automobile so that she might better view the irregularly falling megaliths. as she stood on the bank of a large earthwork, she could see a number of cottages, which had been built among the megaliths, and she was surprised to see that, in spite of the rain, there seemed to be a village fai

the ancients there were the dream incubation temples of serapis, egyptian god of dreams; and later, of aesculapius, the greek god of healing. thousands of people made their pilgrimage to these holy places to seek advice and healing from their dreams. after rigorous periods of fasting, prayer, and sacred ritual, they would attempt to induce revelatory nocturnal visions by spending the night in the temple. this practice was commonly employed by the cultic prophets and the kings of the ancient cities of lagash in sumer and ugarit in syria. plato (c. 428 348 or 347 b.c.e) saw dreams as a release for passionate inner forces. in the second century, another greek, artemidorous of ephesus, produced the oneirocritica, the encyclopedia that was the forerunner to thousands of dream books throughout t

een regarded with superstitious awe for centuries some consider seven to be lucky; others, unlucky. rather than being viewed as bringing good fortune or misfortune, the number seven has long been considered a digit of great power. for example, there are seven ecstasies of zoroaster, the seventh day that celebrates the sabbath, the seven days of the week, the seven golden candlesticks of solomon s temple. among various early peoples, the seventh son of a seventh son was believed to be born with supernatural powers, a boy who would become a wizard when he grew to manhood. likewise, the seventh daughter of a seventh daughter was believed to be born with gifts of prophecy and healing. chinese and japanese people have a superstitious fear of the number four, because the word for death, shi, sou

e that she is his wife. after making such a declaration, he moves the wedding ring to the third finger. a second glass of wine is offered to the couple. the rabbi says the seven blessings and praises god for marriages and asks for the newlyweds to be happy. after both drink from it, the glass is smashed under the heel of the groom. the breaking of the glass is a reminder of the destruction of the temple in jerusalem. an old tradition adds that the glass is broken to symbolize that the bride and groom will be joined in happiness and love until the glass is t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d superstitions, strange customs, taboos, and urban legends 211 jewish weddings are usually performed on sundays. made whole again, which is another w

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beyond death and perceive the pathways of the after-life. many times these mysteries were taught in the form of a play and were celebrated in sacred groves or in secret temples away from the cities. in contemporary usage, the word gcult h generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people fs temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven fs gate, people fs temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in

he great architect of the universe that guided the founding fathers of the united states to establish a nation that might one day reveal itself as the heir of the ancient mysteries of atlantis and restore all humankind to the earthly paradise that existed in that golden age of old. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 9 masonic temple in alexandria, virginia (corbis corporation) georgewashington was an avowed mason. the central mythos of freemasonry centers around the building of the great temple of king solomon (tenth century b.c.e) and solomon fs securing the services of the most accomplished architect in the world, hiram abiff, who was said to have designed the magnificent temple according to the precepts of the great

st accomplished architect in the world, hiram abiff, who was said to have designed the magnificent temple according to the precepts of the great architect of the universe. although hiram is mentioned in biblical accounts as a master of the arts of construction, the rites of freemasonry extend beyond the bible and fashion a parallel myth, portraying hiram as a primary figure in the creation of the temple. according to masonic tradition, the ancient builders of solomon fs temple created the rites still practiced in modern lodges, with the various degrees of initiation and their secret symbols and handshakes. while the free and accepted order of freemasons is the oldest fraternity in the world, it doesn ft really extend back to the stone masons working on solomon fs temple. nor does it date e

ing on behind the closed doors of its lodges. while the various oaths and rituals of the masons would quite likely be judged as a bit overly dramatic and flamboyant by some, they were largely symbolic and representative of an earlier age.and far less danger- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 11 officers of the new york mecca temple (corbis corporation) thefree and accepted order of freemasons is the oldest fraternity in the world. ous to their initiates than many contemporary college fraternities or sororities. it was the abducted and assumed tragic death of one of its members in 1826 that led to the near-annihilation of the masons in the united states. william morgan, a disillusioned mason from batavia, new york, let

s had accumulated. in 1187, the hospitallers were almost annihilated in the disastrous battle of tiberias, where the saracen army under the generalship of saladin (1137.1193, the sultan of egypt and syria, thoroughly defeated the christians and reclaimed jerusalem. the second of the great orders of knighthood was founded in 1117 by two french knights and was originally known as the knights of the temple of solomon and later as the knights templar or the knights of the red cross. hugues des paiens and geoffrey of saint-omer, two compassionate nobles, had t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 19 observed the hardships endured by christian travelers en route to jerusalem and decided to serve as guides and protectors for the

THE GOD OF THE WITCHES

ymbol but dates back to a period several centuries beforechristianity.the roman religion took no hold on great britain and was little regarded in gaul. the romans called thebritish and gaulish deities by roman names, but the religion was not romanised, and no roman god wasever completely established in the west of europe. the old deities continued in full force unaffected byforeign influence. the temple built on the summit of the puy de dome was dedicated to a god called by theromans mercurius, to his worshippers he was known as dumus; cernunnos, in spite of his latinised name,was found in all parts of gaul. few of the names of the indigenous deities of great britain have survived, andthe ritual received scant attention from the roman recorders.when christianity first arrived in great brit

eolithic god he is in the midst of animals. the other link is in the ceremonial dress of the pharaoh, whoon great occasions wore a bull's tail attached to his girdle. the sed-heb or tail-festival, when the king wasinvested with the tail, was one of the most important of the royal ceremonies. a sacred dance, performed bythe pharaoh wearing the bull's tail, is often represented as taking place in a temple before min, the god ofhuman generation. the worship of horned gods continued in egypt until christian times, especially inconnection with the horned goddess isis.the indian figures of the horned god, found at mohenjo-daro, are of the earliest bronze-age. there aremany examples, and in every case it is clear that a human being is represented, either masked or horned.sometimes the figure has

's head, and like the ari350ge figure he wears stag'santlers, which are further decorated with rings; these may be hoops of withy or bronze currency-rings. likehis palaeolithic prototype he is bearded. this altar shows that, in accordance with roman artistic ideas, thedivine man was not masked, he wears the horns and their appendages fixed on his head. the altar appears tohave been dedicated in a temple so sacred that the site was re-used for the principal temple of the new faith.cernunnos is recorded in writing and in sculpture in the south of gaul, in that very part where the palaeolithicpainting of him still survives. it is highly improbable that the cult of the horned god should have died out insouth-western europe in neolithic times and have remained unknown through the bronze and iro

e new religion apparently gained ground later, for in 654 theirsuccessor was "converted. ten years after, in 664, king sighere and the greater number of his people threwoff christianity and returned to the ancient faith. even when the king was not averse to christianity he wasapt to act in a disconcerting manner by trying to serve two masters. thus, according to bede, king redwaldhad "in the same temple an altar to sacrifice to christ, and another smaller one to offer victims to devils. atthe end o f the ninth century the whole of the powerful kingdom of mercia was under the sway of the heathendanes; and penda, one of the greatest of the mercian rulers, refused to change his religion and died, as he hadlived, a devout pagan.the same difficulties occurred elsewhere. in normandy rollo, after

culture, there is a priesthood, and the more organised thereligion the more systematised does the priesthood become. early priesthoods appear to have been largelycomposed of women; as the religion changed, men gradually took over the practice of the ritual. this is clearin egypt, where the early inscriptions mention many priesthoods of women; in the later inscriptions womenare only singers in the temple. but when a religion is decaying and a new one taking its place the womenoften remain faithful and carry on the old rites, being then obliged to act as priestesses.these changes are seen in the cult of the horned god. in the palaeolithic paintings there is only one scenewhich can be identified as a religious ceremony performed by several persons. this is at cogul, innorth-eastern spain, and

THE KEY TO THE MYSTERIES

ed all men to the brotherhood of the only son of god. when the last ideals fall, when the last material chains of conscience break, when the last of them that killed the 22 prophets and the last of them that stifled the word are confounded, then will be the reign of the holy ghost. then, glory to the father who drowned the host of pharaoh in the red sea! glory to the son, who tore the veil of the temple, and whose cross, overweighing the crown of the caesars, broke the forehead of the caesars against the earth! glory to the holy ghost, who shall sweep from the earth by his terrible breath all the thieves and all the executioners, to make room for the banquet of the children of god! glory to the holy ghost, who has promised victory over earth and over heaven to the angel of liberty! the ang

r to let him devour us- yet, for all that, morality has here nothing to say "but if the tiger threatens my children "let nature herself reply to you" harmodius and aristogiton had festivals and statues in ancient greece. the bible has consecrated the names of judith and ehud, and one of the most sublime figures of the holy book is that of samson, blind and chained, pulling down the columns of the temple, as he cried "let me die with the philistines" and yet, do you think that, if jesus, before dying, had gone to rome to plunge his dagger in the heart of tiberius, he would have saved the world, as he did, in forgiving his executioners, and in dying for even tiberius? 51 did brutus save roman liberty by killing caesar? in killing caligula, chaerea only made place for claudius and nero. to pr

usand years, say the 60 apostolic traditions: that is to say, that during a series of centuries, the intelligence and love of chosen men, devoted to the burden of power, will administer the interests and the wealth of the universal family. at that day, according to the promise of the gospel, there will be no more than one flock and one shepherd. xvi the number sixteen sixteen is the number of the temple. let us say what the temple of the future will be! when the spirit of intelligence and love shall have revealed itself, the whole trinity will manifest itself in its truth and in its glory. humanity, become a queen, and, as it were, risen from the dead, will have the grace of childhood in its poesy, the vigour of youth in its reason, and the wisdom of ripe age in its works. all those forms

om the dead, will have the grace of childhood in its poesy, the vigour of youth in its reason, and the wisdom of ripe age in its works. all those forms, which the divine thought has successively clothed, will be born again, immortal and perfect. all those features which the art of successive nations has sketched will unite themselves, and form the complete image of god. jerusalem will rebuild the temple of jehovah on the model prophesied by ezekiel; and the christ, new and eternal solomon, will chant, beneath roofs of cedar and of cypress, the epithalamium of his marriage with holy liberty, the holy bride of the song of songs. but jehovah will have laid aside his thunderbolts, to bless 61 with both hands the bridegroom and the bride; he will appear smiling between them, and take pleasure i

he has been attacking. levi should have visited moscow- trans> let mohammed set woman free to give to the true believer the houris which he has so long dreamt of, and let the martyrs of the saviour teach chaste caresses to the beautiful angels of mohammed! the whole earth, reclothed with the rich adornments which all the arts have embroidered for her, will no longer be anything but a magnificent temple, of which man shall be the eternal priest. all that was true, all that was beautiful, all that was sweet in the past centuries, will live once more glorified in this transfiguration of the world. and the beautiful form will remain inseparable from the true idea, as the body will one day be inseparable from the soul, when the soul, come to its own power, will have made itself a body in its o

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

rom the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time by kevan, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 21 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an angel of darkness, who causes intercourse i do summon thee! i invoke thee! in the darkness is your light. praise unto ahriman, horned lord of the kingdom of shades, specter and phantom, praise unto our ki

THE MAGICIAN S KABBALAH

ther chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is the term used to denote a general set of esoteric or mystical teachings originally held within judaism, but later prom

art to the infinite nature of the light, which is thus by virtue undefinable and hence "negative" to human consciousness. this aspect of divinity is examined in such mystical treatises as "the cloud of unknowing" and "the ascent of mount carmel "the divine darkness is the inaccessible light in which god is said to dwell (1 timothy 6:10, invisible indeed, because of the superabundant light" in the temple the magician reminds himself of this unknowable ultimate by the lamp of dazzling darkness, which is the everburning and eternal lamp of edessa, of jupiter ammon, of pallas, and the perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, un

hich dimensions themselves spring. thus, the quality of binah in the human psyche is not the wisdom of chockmah, the height of linear thinking where all implications are seen and dealt with from vast experience, but is understanding, the synthetic, connective, holistic thinking, in the form of a matrix or lattice, rather than a straight line process, which is often more direct. the "master of the temple (the title of the grade attributed to binah) has the understanding that all events are "the dealing of god with his soul, as crowley put it, but the magus (chockmah) has the further knowledge of what that dealing is (the logos, or knowledge of the divine will. appropriate symbols of this state of understanding are the lattice, or net, indeed anything representing the concepts of linking, or

ach function in maintaining a regularity to the expansions of chesed. harmachis is horus of the horizon, and is connected with the sphinx, which in turn is symbolic of the four elemental sephiroth. the horizon is that of the veil of paroketh. the sephirah embodies the energies of transmutation through sacrifice, hope and rebirth. this sequence is explored in the appropriate ritual of the sapphire temple given later. chapter eleven; hod, the crystal watercourse in the psyche, hod is the intellect as balanced against the sephirah of the emotions, netzach. the alchemical hermaphrodite is composed of these two sephiroth, as hermes represents the mind, and aphrodite the emotions. thus hod is specifically the power of the mind, the thoughts and the mental will. it acts as a lower arc of chockmah

ate to the tarot cards of the hermit, temperance, the lovers and the empress. these cards express some of the key features of this sephirah: hermit: the individualness of the personal ego, but the light of the true self is but a spark in the lamp. this state of wandering in the darkness is enacted in the golden dawn initiation rite of neophyte, where the candidate is blindfolded and led about the temple by the "symbolic light of occult science, which in turn refers to their own enlightened awareness (tiphareth. temperance: the tarot key attributed to the path leading from yesod to tiphareth in the initiatory progression up the tree. as sallie nichols describes "the action of the angel temperance as she works with the waters of the hero's psyche is like that of the sun, nature's alchemist

THE MARTINIST OPERATIVE GENERAL RITUAL

r not, will wear a bandolier or a collar proper to his/her degree but without the usual jewel of the order. 5. operational cloth: the operational cloth is made from a piece of crimson red cloth, linen or silk, approximately 25 square inches- which is according to the dimensions of the pyramid cubit, the sacred cubit of the egyptians, which served as a unit of measure since the construction of the temple of solomon7. the traditional martinist pantacle, of approximately 8 in. in diameter should be embroidered, painted or otherwise adorned in lace, in black and white, in the centre of this cloth. it will be perfectly satisfactory and as efficient, to place as a substitute the metal jewel of the order on the right side of the central luminary, if the pantacle cannot be embroidered, etc. the pa

e use of any other incense like that prepared for the churches etc, pulverised and compounded from different resins, is interdicted. the poignard (or a sword) should have a hilt made in the form of a cross and a flat double edged and pointed blade either straight or flamboyant. the ornaments on the handle, hilt, or on the pommel, should display either the martinist pantacle, or the symbols of the temple of solomon (the so-called "masonic type" ornaments. it is preferable that the handle itself be inlaid with wood or horn, or if it is entirely made of metal- that it be covered with an isolating binding of wool or silk braid. the altar will be set up on a wooden table facing the true orient. it will be covered with the operational cloth with its pantacle properly oriented. the censer will be

action, by ieshouah, our lord, amen. operator lights the charcoal in the censer, or in the cassolette, from the flame of the central luminary and says: i purify thee fire and i bless thee. i sanctify thee in the name of the eternal, in the name of him who created thee and who appeared to his servant moses in the form of the burning bush, may thou become, as then, an altar of perfumes of the holy temple of jerusalem and carry the incense, which is due to his glory and goodness, up to the throne of god himself. by ieshouah, our lord, amen. operator waits for a short moment and then resumes: holy ghost, descend! surround the fire which has been consecrated to thee to become thy radiant throne dominating over all regions of the universal world! govern my thoughts accordingly. govern over me a

nder thee its pious tributes in thy holy city of above, do so that thy creatures may in the near future finally live united by the unbreakable ties of charity. never permit, o lord of mercy, the discord of minds and perversity of hearts separate those who, at the beginning, were only one family under the authority of only one father, so that finding themselves one day in the same common celestial temple they may all dwell there eternally under thy holy protection. by ieshouah, our lord, amen. operator meditates for a few moments and then prays for the debased and fallen spirits in the bosom of the mineral kingdom: o almighty god, eternal creator and preserver of all beings, here we pray to thee and beseech thee for all fallen and debased spirits contained in the bosom of the mineral kingdo

hermon, and as the dew that descended upon the mountains of 8 in philosophy: principle beginning, fountain-head, original or initial state, likewise, the initial archetype. accident an attribute which is not part of the essence and hence non-essential accompaniment. substance a being that subsists by itself, a separate or distinct thing. 9 psalm 133 used to be recited aloud by the knights of the temple at each reception inot the order. it still appears in the rituals of arming of the different chivalrous orders, protestant, catholic or masonic. 28 zion; for there the lord commanded the blessing, even life for evermore. operator now dismisses the celestial spirits which he has invoked during his operation: celestial spirits who assisted us, we thank you. may there be always peace of god be

THE MIDDLE PILLAR

o sedona, arizona, where he continued to write. his later books included ceremonial magic (1980; the lazy man's guide to relaxation (1983; and the complete golden dawn system of magic (1984. he continued to give advice on health and magical matters until the end of his life. we came to know regardie through grady mcmurtq former caliph of the oto. we had established our own independent golden dawn temple in columbus, georgia, in 1977 and were in the process of building the vault of the adepti.6 at that time we were also involved with the oto, because we were told that the golden dawn no longer existed in any form. grady was well aware that our introduction to the third edition xxi primary interest was the golden dawn,7 and since he and regardie were friends, eventually he was kind enough to

of light -chic cicero sandra tabatha cicero metatron house winter solstice 1996 endnotes 1. although crowley's reputation as "the wickedest man in the world was undeserved, he nonetheless enjoyed the notoriety and had only himself to blame for it. 2. we have in our possession a copy of a tham-level enochian exam taken by regardie and dated november 2,1934. he was given a satisfactory grade by his temple chefs. 3. from the rebirth of magic quoted in the foreword of regardie's what you should know about the golden dawn, ix. 4. in his later years, regardie always needed a tank of oxygen nearby. periodically, he would disappear to "take a puff" 5. republished in 1983 as the teachers of fulfillment (falcon press, 1983. 6. not in atlanta or athens, georgia, as some authors have mistakenly stated

egardie's what you should know about the golden dawn, ix. 4. in his later years, regardie always needed a tank of oxygen nearby. periodically, he would disappear to "take a puff" 5. republished in 1983 as the teachers of fulfillment (falcon press, 1983. 6. not in atlanta or athens, georgia, as some authors have mistakenly stated. 7. we had bought a house which was solely intended as a golden dawn temple. but it also became the site of our oto temple (truly, a house divided) at the time of chic's minerval initiation into the oto in august of 1978, grady had to walk through the framework of what would later become the walls of the vault of the adepti, a purely golden dawn creation. grady's somewhat gruff response was "what the hell does this have to do with the oto" both grady and regardie i

itiation into the oto in august of 1978, grady had to walk through the framework of what would later become the walls of the vault of the adepti, a purely golden dawn creation. grady's somewhat gruff response was "what the hell does this have to do with the oto" both grady and regardie insisted time and time again that the two systems of magic "could not be mixed" 8. the events at the isis-urania temple at columbus, georgia, have been documented in the epilogue of our book secrets ofa golden dawn temple (llewellyn, 1992) so there is no need to repeat them here. 9. sedona is a magnet for new age groups. one time when we had stopped at a local arby's for a quick lunch, regardie could not resist engaging a group of people who were in line behind us. regardie acted as if he was a complete novi

at greater length and freedom upon the important implications of relaxation and psychological analysis insofar as they have bearing upon spiritual development and unfoldment -israel regardie (january 31,1938, new york city) part one the middle pillar israel regardie a co-relation of the principles of analytical psychology and the elementary techniques of magic. chapter one the two pillars of the temple t o me one of the most significant and extraordinary characteristics of modern thought is the widespread circulation of books on psychology in its various branches. there is a general interest in matters dealing with the mind-especially with that aspect of the hinterland of the mind which has been named the unconscious for want of better words and also because its realm at the moment is so

THE MOTHMAN PROPHECIES

" lanulos, he said, was very like the earth, with flora, fauna, and seasons. he was married to a lady named kimi and had two sons. folks on lanulos had a life expectancy of 125-175 earth years. naturally there was no war, poverty, hunger, or misery on lanulos. when the transmission was completed, cold urged woody to brace himself because withdrawal would be painful. woody felt a sharp pain in his temple and nearly passed out. two weeks later, though woody wasn't aware of it at the time, two salesmen visited mineral wells and went from house to house with their wares. they weren't very interested in making sales. at one house they offered bibles. at another, hardware. at a third they were "mormon missionaries from salem oregon (a ufo wave was taking place in salem at that time. one man was

THE NECRONOMICON SIMON VERSION

g world" which might have been of greek origin and not zoroastrian. it is a question for scholars. the etymology of certain words is a game that has fascinated both the editor and perhaps a score or more of sumerian researches of the past. the sumerian origin of many of the words and place-names we use today provides us with an insight into our own origins. for instance, the sumerian word for the temple is bar, from which we get our word "barrier, or so it is said by waddell. this makes sense in the context with the erecting and maintaining of barriers against the hostile forces outside. the etymology is even dramatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "a

r and dismay, and(some say) death of a most uncommon nature. in time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power t

lawful manner, as is put down in the covenant; else thou art surely lost. know that thou must keep purified for the space of one moon for the entrance to the first step, one moon between the first and the second step, and again between the second and the third, and so on in like manner. thou must abstain from spilling thy seed in any manner for like period of time, but thou mayest worship at the temple of ishtar, provided thou lose not thine essence. and this is a great secret. thou must needs call upon thy god in the dawn light and upon thy goddess in the light of dusk, every day of the moon of purification. thou must summon thy watcher and instruct it perfectly in its duties, providing it with a time and a place whereby it may serve thee and surround thee with a flaming sword, in every

and the number of enki is forty a most excellent number, and he is our father, of all who would tread these forgotten paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of t

oice, and giving thee a name, which thou must remember, for that is the name of thy passing the gate, which thou must use each time thou passeth thereby. the same spiritmessenger will meet thee and, if thou know not thy name, he will forbid thee entrance and thou wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the f

THE PATH OF KABBALAH

hought must be focused on studying the inner attributes that we still cannot see in us. all the world, partzufim, sefirot, names, everything the kabbalah speaks of exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous and the 7 of 273 degrees of attainment called jerusalem, the temple and more. every word in the torah speaks of our own forces and the levels of our sensation of the creator. that is the only thing that the torah discusses. that is also the only thing we speak of in our daily lives, because we talk about our feelings. all we feel is the influence of the creator. every thing around us is no more than the influence of the creator on each and every one of us

them. after that, the souls begin to come with a need for a guidebook, which we know as the written torah. although we have received the four parts of the torah, with its entire spiritual scope, meaning including the wisdom of kabbalah, over the years it has been used in many ways. at the same time, varying circumstances were organized from above to keep the mitzvot. for example: the ruin of the temple eliminated the possibility of keeping many of the mitzvot that are connected with the temple and the land. although the souls that come to our world grow coarser and need further correction, the number of practical mitzvot decreases. that is because these souls cannot be corrected by mere mechanical performance of mitzvot. these souls need a different guide, a guide to the wisdom of kabbala

stoms and laws. they determined that the costumes of israel are laws. on the other hand, when there is no need to perform something in our world, we witness events that bear significance on our ability to perform them. such events are the ruin of the first and second temples, exiles and other catastrophes. their consequence was the inability to perform many of the mitzvot that have to do with the temple or with the sanctity of the land. q: can we talk about the construction of the third temple and what does it mean? a: in every generation different kinds of souls descend to this world. the first souls to descend were the finest, purest, and consequently the simplest. these souls had such a small will to receive that they had no desire to evolve in the physical world. consequently, it took

itnessing a growing importance and interest in certain mystical sciences. bookstores are loaded with books, films and magazines about extraterrestrials and 269 of 273 other such supernatural phenomena. but these are merely midway-stations on the way to the ultimate question: what is the meaning of my life? this question was asked in the past too, but never as intensively as it is asked today. the temple represents the corrected state of the soul because it correlates to the state of the temple. it is said that the temple will be built only when relationships between people will be corrected (altruistic. but why did the creator do it that way? why must man nullify his ego and think only of others and never of himself? does the creator need it? he doesn t need it whatsoever; we do! doing tha

hen relationships between people will be corrected (altruistic. but why did the creator do it that way? why must man nullify his ego and think only of others and never of himself? does the creator need it? he doesn t need it whatsoever; we do! doing that, we create a new sense, objective, outside ourselves and disconnected from ourselves. these are the only conditions that allow the building of a temple. q: what do the prayers and the blessings mean in terms of kabbalah (for example the blessing for the food? a: the talmud speaks of a big group of tana im, kabbalists who buried their deceased teacher. after the funeral they sat by the river and had a meal of bread and salt. all of a sudden they realized they could not bless the blessing for the food without their teacher. regrettably they

THE ROSICRUCIAN MANIFESTOS

ame with all our hearts, to other godly learned men; notwithstanding our hand-writing which is in our hands, no man (except god alone) can make it common, nor any unworthy person is able to bereave us of it. but we shall help with secret aid this so good a cause, as god shal permit or hinder us: for our god is not blinde, as the heathens fortuna, but is the churches ornament, and the honor of the temple. our philosophy also is not a new invention, but as adam after his fall hath received it, and as moses and solomon used it: also she ought not much to be doubted of, or contradicted by other opinions, or meanings; but seeing the truth is peaceable, brief, and always like herself in all things, and especially accorded by with jesus in omni parte and all members. and as he is the true image o

THE SHADOWED ONES

n question. by motion can you bring order to a chaos of self; then invoke chaos to initiate further order. see through my own eyes, i am many things and many forms. anything is within possibility to an opened and determined mind. even as the flesh fades into the gray lands of death does initiation begin. the mind set free from the limitations of the physical body, which flies forth from the skull temple of man can then we understand that all of us are within the possibility of power. my gift is to bring you to a life not comprehended previously, one which demands the attention and challenge of self-excellence. the children of this adam know not those things which are determined, wherefore they oft-times fall into error. the beasts of the field, and of heaven, and the fish of the sea, all o

d of heaven, and the fish of the sea, all of them are in my hand and under my control kitab el-jelwa i am the dragon clothed in the feathers of the peacock, that which is sacred unto me. i formed this bird to represent the beauty of the hidden soul, what may become from the balance of the mind. by becoming like me you shall to gain control in your world, thus the balance of the earth and the body temple of man and woman must be recognized. seek my bride of earth and stars with my own union so that you may become as my son or daughter. to join in communication with my brothers and sisters, those watchers who reside in the earth, wandering in both darkness and light, embrace and kiss that very body of the sun in the earth, when i come forth as the morning star. by dreaming and waking are we

stars with my own union so that you may become as my son or daughter. to join in communication with my brothers and sisters, those watchers who reside in the earth, wandering in both darkness and light, embrace and kiss that very body of the sun in the earth, when i come forth as the morning star. by dreaming and waking are we forever in rapture. i am that black light which leads you to your own temple of flame and shadow, and that by becoming like me you shall adorn all paths with the crooked serpent guardian. 6 by this shall you dance the movement against the sun, by dreaming shall you embrace my bride and by waking adore the morning star who summons forth the sun. so it is done the widdershins dance of the circle -of the watchers and their times- let the initiate seek in the circle of

bride of lucifer who is of both darkness and the bringing and going of the sun. she walks in the darkness of two worlds, of lilim and those beasts and succubi who drink the blood of life, of gray shades which answer her call, of the blood of the moon which hearkens to the waters of which she has slept. the dragon of fire and darkness in separation and opposition become whole through her bleeding temple. she who beget cain and gave humanity the gift of the watchers in flesh hearken unto the very circle of being. by the north does ahriman hear thy calls, who is your shadow possibility and strength bearing passion of the earth. let the ahriman dragon whose color is black stir your eyes from the sun to the moon and the darkness of night. it is the cold winds which open the path of arezura and

wolves and serpents gather unto you. let the ahrimanic dragon coil as the serpents of shaitan, just as zohak shall you be blessed by the kiss of the devil-prince who is your initiator of dreams and death. by the north west point of the circle can you call now forth azrael who is a gatherer of ghosts and shades of the dead. listen to the twilight call of the boneways of the gateway. in your skull temple of cain and lilith does witchblood flow and gather what you may become. let jasmine bloom now under the light of the moon and the phantoms of what once was join in this mighty circle 7 by the west can the leviathanic dragon be heard, who devours his being and time itself. let the timeless daemon envenom you with the dreams of those who walk the earth since the times of burning sand and moun

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

ren by the daughters of men to the sons of god, sweet as that mystic fruit was to the lips of eve, daughter of god, child of the mystic man. but we must speed on, taking in this chapter swift glances at the magnificent scenery that these volumes offer up to us, plucking the lilies of spring and the roses of summer, and weave them into a laureate wreath with the fiery leaves of the dying year *the temple of the holy ghost, vol. i, p. 166. poe, in that little masterpiece of his, gthe poetic principle, h lays down that the value of a poem lies in the ratio of its elevating excitement, the excitement being the power it has in elevating the soul. and here we think, were poe still living, he would have found no small part of his ideal realized. by soul we naturally do not mean a haloed fowl stru

thighs; to press your beating bosom like a living flower; to die in your embraces, in the shower that dews like death your swooning loveliness. to know you love me; that your body leaps with the quick passion of your soul; to know your fragrant kisses sting my spirit so; to be one soul where satan smiles and sleeps. ah! in the very triumph-hour of hell satan himself remembers whence he fell *the temple of the holy ghost, vol. i, p. 181. again, such lines as these from the gtriumph of man h: and all the earth is blasted; the green sward burns where it touches, and the barren sod rejects the poison of the blood of god. to tread base thoughts as our high thoughts have trod, deep in the dust, the carrion that was god *mysteries: lyrical and dramatic, vol. i, pp. 106, 107. remind us strongly o

ol. i, p. 27. other lines again hold us enthralled with the extraordinary power they contain, expressed in a single word. thus in the poem gthe lesbian hell, h we find ourselves in the unutterable void of orcus, where kisses are flung in vain, and where around us pale women fleet: whose empty fruitlessness assails the night with hollow repercussion, like dim tombs wherein some vampire glooms *the temple of the holy ghost, vol. i, p. 185. this last line is one of the most expressive ever written by crowley, and in the last word gglooms h is concentrated more than terror or fear, a brooding unnameable horror, comparable to the word gcrowd h that blake makes use of in his gmad song h: like a fiend in a cloud. with howling woe after night i do crowd and with night will go. both poets have chos

nd and merge themselves in the profound, nude women and distorted apes grotesque and hairy, in their rage more rampant than the stallion steed; there is no help: their horrid need on these pale women they assuage *oracles, vol. ii, p. 13. another poem that in parts reminds us of the gin memoriam h is gthe nameless quest, h such lines as: i was wed unto the part, and could not grasp the whole *the temple of the holy ghost, vol. i, p. 191. breathe a great and similar doubt. as in many respects the agnosticism of tennyson fs gin memoriam h resembles the atheistic free thought of fitzgerald fs gomar khayyam, h so do both the above-mentioned poems, and the first is of similar metre, its quatrains containing, as those of the poet of khorassan, flights of great power of thought; the following fiv

ical and dramatic, vol. i, pp. 109-112 (the metre though not the cadence is that of glaus veneris. h) whilst such lines as the following in the second poem also remind us of the astronomer poet: o thou, zelator of this paradise, tell thou the secret of f the pillar! none can hear thee, of the souls beneath the sun. speak! or the very godhead in thee dies. for we are many, and thy name is one *the temple of the holy ghost, vol. i, p. 191. before we leave the glowing east, one more curious similarity still strikes us, it is that though in so many ways the ideas of aleister crowley are akin to those of omar khayyam, yet his fertile imagination also engenders flights as spiritual as those contained in the melodious ghazals of jelaladdin. in more than one place we come across lines similar to t

THE TAROT OF C C ZAIN

scension of that power in the spheres of the future. the cube upon which these symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal vigilance is a necessity if physical limitations are to be surmounted. veiled isis--arcanum ii. in divination, arcanum ii may briefly be read as science. arcanum ii is figured by a woman seated at the threshold of the temple of isis. she is seated between two columns, the one on her right being red to signify pure spirit and its luminous ascension over matter, and the one on her left being black to represent the bondage of matter over the impure. the woman is crowned by a tiara of three stories surmounted by a lunar crescent. from the tiara a veil falls over her face. she wears upon her bosom the symbol of the

by spirit. this ensemble pictures the combination and interchange of masculine and feminine forces throughout nature, working ceaselessly in all kingdoms, as the instigators and cause of all movements and life. the black magician- arcanum xv. in divination, arcanum xv may be read as fatality or black magic. arcanum xv is figured by typhon, genius of evil, standing triumphantly over the ruins of a temple. in his right hand he holds a scepter surmounted by a circle resting between two divergent bars. these spreading bars signify the inversive forces that hem in and hamper the influence of spirit, represented by the circle. it is the emblem of hatred and division. in the other hand this creature holds the torch of destruction, whose blaze has been applied to the ruins of the temple. he is cro

THE WITCH CULT OF ZOS VEL THANATOS

or of magickal training, even within sorcery and witchcraft. the mind and body must be in fine tuned shape for the rigors of the left hand path and its possibilities towards the light of lucifer or adonai (the hidden self, associated with god or the source of light. the illuminates of thanateros has some very strong initiates within their ranks at many points, one being the austrian former lodge, temple pleasuredome which operated from 1988 until 1990 when temple founder michael dewitt was excommunicated due to his support for peter carroll in the infamous ice magick wars. the ice magick wars are detailed in other chaos magick volumes and will not be discussed here. michael dewitt, aka anon 359 has long been an innovator in the austrian magickal scene, and for that matter even beyond it. h

is art work today prove this. dewitt had a number of very powerful and dangerous rituals, for which i will only describe in parts here to present the luciferian aspects of this foundation of self-alchemy and evolution. dewitt became a neophyte in the iot in 1988, taking the title frater anon 359. he then began translating a number of peter carroll s works in german and pushed forward with his own temple pleasuredome. much of the workings of temple pleasuredome were focused on spare s zos kia cultus and an uncompromising focus of magick which led others to call him a gnostic extremist. many of the rituals implemented by anon 359 prove a barrier to many of the would be chaos magicians and those who actually do magick, the difference is astonishing and sobering. a significant banishing ritual

otic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congreg

THE ABYSS AND TABAET

terms of initiation as it requires balance and the application of reason to achieve magical results. one may consider the demon of the void mentioned in john dee s diaries who is called coronzom, known by modern enochian and thelemic students as choronzon. this demon is considered a madness inspiring beast, causing fragmentation of the mind and the loss of mental vitality. choronzon in the black temple rites of the characith lunar lodge, from which the author was personally involved in the late 1990 s draw on the energies of choronzon as a vampire spirit, being something which may be encircled and used as a means of draining the energy or chi of another through ritual sorcery. some dogmatic magical practitioners consider choronzon as a symbol of the false ego or will, which can be viewed

THE BOOK OF GATES

kh-kheperu is the name of the gate of this circle. ament-sethau is the name of this circle. whosoever knoweth this representation of the hidden roads of re-statet, and the holy paths of the ammehet, and the secret doors which are in the land of seker, the god who is upon his sand, shall be in the condition of him that eateth the bread-cakes which are [made] for the mouth of the living gods in the temple of tem. whosoever knoweth this shall be in the condition of him that is maat on the ways, and he shall journey p. 14 over the roads of re-sethau, and he shall see the representations of the ammehet. urt-em-sekhemu-set is the name of the hour of the night which guideth this great god. next: the fifth hour sacred texts egypt ehh index index previous next p. 16 the fifth hour. this great god i

boat march- 1. twelve bearded gods, the amennu-aaiu-kheru-shetau, whose hands and arms are bidden; they are described as "hidden of hands and arms and possessing hiddenness" the text relating to them reads- p. 196 "these are they who possess the hiddenness (or, who hold the mystery) of this great god. verily those who are in the tuat see him, and the dead see him, who burn in het-benben (or, the temple of ra, and they come forth to the place where is the body of this god. ra saith unto them-'receive ye my forms, and embrace ye your hidden forms (or, mysteries. ye shall be in het-benben, the place where my body is. the hiddenness which is in you is the hiddenness of the tuat, and cover ye your arms therewith' and they say unto ra-'let thy soul be in heaven, at the head of the horizon, let

THE GOD SET

ed with all night fears- nightmares, desert fiends, and bad animals such as the hippo and the jaguar of the south. he is mentioned in a famous 12th dynasty writing called the discourse of a man with his ba in which his solar aspect iaa is referred to. bikka reed has a great translations of this text. in the 18th dynasty a remarkable pharoah hatshepsut reintroduced the worship of set by building a temple dedicated to him and horus the elder at ombos. this marked a strong interest in set's eternal nature, for example in hatshepsut is the prophecy (which she had placed in her tomb at der el-medina) that "she will not only enjoy the days of horus, but the days of set will be added to her span" she was also interested in the antinomian nature of the set cult- in fact she preformed one of the mo

ular typhonic practice outside of egypt as well se morton smith's jesus the magician. set was also the god to invoke to send dreams, perform healings on the head or spinal column, and to cause enmity between enemies. there seems to be a few common threads running through the set cult: the quest for immortality, antinomianism, and the practice of magic. perhaps this is why michael aquino's current temple of set finds this figure so appealing as an archetype for the left hand path. like hatshepsut before aquino has opened the mouth of this ancient god, and the articulation of the principle of isolate intelligence is available to us tod ithe secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter one the manifesto of 1917 in the spring of 1917 the russian people

THE SECRET RITUALS OF THE OTO

itioners of the type of magic particularly associated with the o.t.o. and the historian of occultism is regretfully forced to look upon them as being unsubstantiated. the real origins of the o.t.o. seem to lie in eighteenth- and nineteenth-century occult templarism. until towards the middle of the eighteenth century few people seem to have displayed any great interest in the original order of the temple, the knights templar, suppressed in 1314 on the grounds that its members were heretical, blasphemous and sodomitical. with the rise of continental and anglo-saxon freemasonry, however, the building activities of the templars began to attract attention. perhaps, thought some masons, the fact that the symbolism of the craft degrees of masonry was concerned with both the building of a temple a

t the symbolism of the craft degrees of masonry was concerned with both the building of a temple and the murder of its architect, hiram, suggested the existence of a connection between the knights templar and freemasonry? perhaps the masonic fraternity did not, as was assumed by most of its members, go back to the time of king solomon but was simply an underground continuation of the order of the temple? perhaps the murdered hiram was really jacques de molay, the martyred grand master of the templars? the idea of an historical connection between masonry and the crusading orders received the enthusiastic support of the chevalier ramsay, a jacobite exile he was file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (1 of 5 [12/28/2001 2:01:22 pm] the secr

e he was file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (1 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. the private tutor of the young pretender, bonnie prince charlie who was also an active freemason. ramsay said: at the time of the crusades in palestine many princes, lords, and citizens associated themselves, and vowed to restore the temple of the christians in the holy land, and to employ themselves in bringing back their architecture to its first institution. they agreed upon several ancient signs and symbolic words drawn from the well of religion in order to recognize themselves amongst the heathens and saracens. these signs and words were only communicated to those who promised solemnly, and sometimes at the foot of the al

ated off the coast of scotland. the supposed incident was described, from a hostile point of view, by a member of a rival templar order: after the death of jacques de molay, some scottish templars having become apostates at the instigation of robert bruce ranged themselves under the banner of a new order instituted by this prince and in which the receptions were based on those of the order of the temple. it is there that we must seek the origin of scottish masonry and even that of the other masonic rites. the scottish templars were excommunicated in 1324 by larmenius, who declared them to be temple desertores and with the knights of st. john of jerusalem, dominiorum militae spoliatores, placed for ever outside the pale of the temple. a similar anathema has since been launched by several gr

o being secured. i turned in the direction of the voice, being that of the long garden belonging to the house, and thereupon i beheld m pasqually with my eyes, who began speaking, and with him were my father and mother, both also dead in the body. god knows the terrible night which i passed! the teachings of de pasqually seem to have had some influence upon another templar group, the order of the temple, which probably originated in the eighteenth century although its existence was not revealed until the publication of the manuel des chevaliers du temple (1811) by fabre palaprat, who claimed to be grand master of the order. the order of the temple saw itself as the true church of christ, preserving through the centuries a true egyptian gnostic christian tradition. it claimed that the son o

THE HOLY BIBLE KING JAMES VERSION

ar, when she went up to the house of the lord, so she provoked her; therefore she wept, and did not eat. 1:8 then said elkanah her husband to her, hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved [am] not i better to thee than ten sons? 1:9 so hannah rose up after they had eaten in shiloh, and after they had drunk. now eli the priest sat upon a seat by a post of the temple of the lord. 1:10 and she [was] in bitterness of soul, and prayed unto the lord, and wept sore. 1:11 and she vowed a vow, and said, o lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then i will give him unto the lord all the days of his life, and there shall no razor c

e, i pray thee, into one of the priests offices, that i may eat a piece of bread. 3:1 and the child samuel ministered unto the lord before eli. and the word of the lord was precious in those days [there was] no open vision. 3:2 and it came to pass at that time, when eli [was] laid down in his place, and his eyes began to wax dim [that] he could not see; 3:3 and ere the lamp of god went out in the temple of the lord, where the ark of god [was] and samuel was laid down [to sleep] 3:4 that the lord called samuel: and he answered, here [am] i. 3:5 and he ran unto eli, and said, here [am] i; for thou calledst me. and he said, i called not; lie down again. and he went and lay down. 3:6 and the lord called yet again, samuel. and samuel arose and went to eli, and said, here [am] i; for thou didst

iour; thou savest me from violence. 22:4 i will call on the lord [who is] worthy to be praised: so shall i be saved from mine enemies. 22:5 when the waves of death compassed me, the floods of ungodly men made me afraid; 22:6 the sorrows of hell compassed me about; the snares of death prevented me; 22:7 in my distress i called upon the lord, and cried to my god: and he did hear my voice out of his temple, and my cry [did enter] into his ears. 22:8 then the earth shook and trembled; the foundations of heaven moved and shook, because he was wroth. 22:9 there went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. 22:10 he bowed the heavens also, and came down; and darkness [was] under his feet. 22:11 and he rode upon a cherub, and did fly: and he was

n of israel were come out of the land of egypt, in the fourth year of solomon s reign over israel, in the month zif, which [is] the second month, that he began to build the house of the lord. 6:2 and the house which king solomon built for the lord, the length thereof [was] threescore cubits, and the breadth thereof twenty [cubits] and the height thereof thirty cubits. 6:3 and the porch before the temple of the house, twenty cubits [was] the length thereof, according to the breadth of the house [and] ten cubits [was] the breadth thereof before the house. 6:4 and for the house he made windows of narrow lights. page 199 1 kings 6:5 and against the wall of the house he built chambers round about [against] the walls of the house round about [both] of the temple and of the oracle: and he made ch

ar, both the floor of the house, and the walls of the cieling [and] he covered [them] on the inside with wood, and covered the floor of the house with planks of fir. 6:16 and he built twenty cubits on the sides of the house, both the floor and the walls with boards of cedar: he even built [them] for it within [even] for the oracle [even] for the most holy [place] 6:17 and the house, that [is] the temple before it, was forty cubits [long] 6:18 and the cedar of the house within [was] carved with knops and open flowers: all [was] cedar; there was no stone seen. 6:19 and the oracle he prepared in the house within, to set there the ark of the covenant of the lord. 6:20 and the oracle in the forepart [was] twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height the

THOUGHTS ON SETH

d unto him the plagues that are written in this book: 22:19 and if any man shall take away from the words of the book of this prophecy, god shall take away his part out of the book of life, and out of the holy city, and [from] the things which are written in this book. 22:20 he which testifieth these things saith, surely i come quickly. amen. even so, come, lord jesy thoughts on seth (in het-nuit temple work) by fra. ananael od caosgo[ from: www.osogd.org] since we've placed seth on the throne of the west, i'd like to do more research on him since it's (obviously) lacking in the original gd materials. seth only gets mentioned as horus' evil uncle, and implies simply that horus kicked seth's butt and that makes him the baddest god of all and the avenger of evil, etc. etc. the mythology we d

end, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the drive "to become. this encompasses some attributes that can (obviously) be taken to evil extremes; intelligence, drive, ambition, cunning, engineering, competitive spirit, pr

TRUE HISTORY OF WITCHCRAFT

lf during the cultural drought of the 1970s. but lavey's books, the satanic bible and the satanic rituals, have remained in print for many years, and his ideas seem to be enjoying a renewal of interest, especially among younger people, punks and heavy metal fans with a death-wish mostly, beginning in the middle years of the 1980s. by that time the church of satan had been largely succeeded by the temple of set. this is pure theatre; more in the nature of psychotherapy than religion. it is interesting to note francis king's observation that before the church of satan began lavey was involved in an occult group which included, among others, underground film maker kenneth anger, a person well known in crowlean circles. of the rites of the church of satan, king states that..most of its teachin

nded in success that the holy synod of t michael bertiaux's gnostic church unanimously elected me a missionary bishop, on august 29, 1986. sometimes, i muse, the inner order revoked wicca's charter in 1986,placing it in my hands. since i hold it in trust for the oto, perhaps wicca has, in symbolic form, returned home at last. it remains for the wiccans to, literally (since the charter hangs in my temple space, to read the handwriting on the wall" witchcraft always has a hard time, until it becomes established and changes its name- charles fd s'm'hw' of the magic of the ancients, the greatest studie of wisdom. in all things, ask counsel of the lord; and do not thou think, speak, or do any thing, wherein god is not thy counsellor. proverbs 11. he that walketh fraudulently, revealeth secrets:

TURNER ROBERT ARBETEL OF MAGICK

make himself the monarch of the world. but jud us chused rather to live among gods, until the judgement, before the transitory good of this world; and his heart is so blinde, that he understandeth nothing of the god of heaven and earth, or thinketh more, but enjoyeth the delights of things immortal, to his own eternal destruction. and he may be easier called up, then the angel of plotinus in the temple of isis. aphorism 32. in like manner also, the romans were taught by the sibyls books; and by that means made themselves the lords of the world, as histories witness. but the lords of the prince of a kingdom do bestow the lesser magistracies. he therefore that desireth to have a lesser office, or dignity, let him magically call a noble of the prince, and his desire shall be fulfilled. aphor

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

of the christian faith, than the obscene ceremonies performed in the worship of priapus; which appeared not only contrary to the gravity and sanctity of religion, but subversive of the first principles of decency and good order in society. even the form itself, under which the god was represented, appeared to them a mockery of all piety and devotion, and more fit to be placed in a brothel than a temple. but the forms and ceremonials of a religion are not always to be understood in their direct and obvious sense; but are to be considered as symbolical representations of some hidden meaning, which may be extremely wise and just, though the symbols themselves, to those who know not their true signification, may appear in the highest degree absurd and extravagant. it has often happened, that

stic attributes. the first and greatest of these, the creative or generative attribute, seems to have been originally represented by the union of the male and female organs of generation, which, under the title of the lingam, still occupies the central and most interior recesses of their temples or pagodas; and is also worn, attached to bracelets, round their necks and arms.3 in a little portable temple brought from the rohilla country during the late war, and now in the british museum, this composition appears mounted on a pedestal, in the midst of a square area, sunk in a block of white alabaster.4 round the pedestal is a serpent, the emblem of life, with his head rested upon his tail, to denote eternity, or the constant return of time upon itself, whilst it flows through perpetual durat

f the creator brahma as sitting upon his lotus throne.2 the figures of isis, upon the isiac table, hold the stem of this plant, surmounted by the seedvessel in one hand, and the cross,3 representing the male organs of generation, in the other; thus signifying the universal power, both active and passive, attributed to that goddess. on the same isiac table is also the representation of an egyptian temple, the columns of which are exactly like the plant which isis holds in her hand, 1 see plate xx. fig 1. 2 page 91. 3 see plate xviii. fig. 2, from pignorius. of priapus 51 except that the stem is made larger, in order to give it that stability which is necessary to support a roof and entablature.1 columns and capitals of the same kind are still existing, in great numbers, among the ruins of t

es, which have no impression whatever on the reverse.3 on a little brass medal of syracuse, we also find the asterisc of the sun placed in the centre of the square, in the same manner as the lingam is on the indian monument.4 why this quadrangular form was adopted, in preference to any other, we have no means of discovering, from any known greek or egyptian sculptures; but from this little indian temple, we find that the four corners were adapted to four of the 1 see plate xiv, from one in the collection of mr. townley. 2 see plate xiii, fig. 1, from one of selinus, and fig. 3, from one of syracuse, belonging to me. 3 see plate xiii, fig. 2, from one in the collection of mr. townley. 4 see plate xiii, fig. 3. the medal is extremely common, and the quadrangular impression is observable upon

he symbol by which many nations of the east represented the sun. his head is drawn into a conical, or pyramidal form, and surrounded by an ornament which evidently represents flames; the indians, as well as the greeks, looking upon fire as the essence of all active power; whence perpetual lamps are kept burning in the holy of holies of all the great pagodas in india, as they were anciently in the temple of jupiter ammon, and many others both greek and barbarian;3 and the incarnate god in the bagvat geeta says, i am the fire residing in the bodies of all things which have life.4 upon the forehead of the gonnis is a 1 see plate xiii, fig. 11, from a medla of seleucus i. beloning to me. 2 page 26. 3 see plut. de orac. defect. 4 page 113. of priapus 59 crescent representing the moon, whose pow

TYSON DONALD NEW MILLENNIUM MAGIC

but it is worth noting that he was aware of the possibility of replacing the sun with mercury. the ultimate validation of the ordering and numeration of the planets as pre- sented in this work is stated by the late aleister crowley in his book magick in the- ory and practice. in the chapter on equilibrium he writes: preface xix nothing must be lop-sided. if you have anything in the north [of the temple, you must put something equal and opposite to it in the south. the importance of this is so great, and the truth of it so obvious, that no one with the most mediocre capacity for magick can tolerate any unbalanced object for a moment. his instinct instantly revolts (crowley, magick in theory and practice [london, 19291, reprinted by dover, new york, 1976, p. 60) the instinct of any true mag

ctive and passive impulses. no question is more puzzling to christians than when, and if, they should turn the other cheek. the western world suffers the incongruity of warrior popes and saintly caesars because neither knows in his heart which pose he should adopt at a given moment. jesus shared this uncertainty. at times he lashed out at his tormentors, as when he drove the moneylenders from the temple. at times he doubted his passive role, as when he questioned his fate on the cross. cultures that keep their trinity balanced are more stable in the long term than those that exalt one point over the other two. hinduism is a religion in which no single aspect of the trinity is allowed to dominate heavily. a culture with many gods, like hinduism with its thousands of deities, may be more rat

t hebrews also recognized stone, the cube, and especially cubic stones as the most suitable receptacle of spirit. the fragments of the stone tablets of moses, even though the writing that had been upon them could no longer be read, were preserved in the ark of the covenant because those stones had been touched by god, and still preserved the occult virtue of that contact. the inner chamber in the temple of solomon that housed the ark was cubic (see 1 kings 6:20, and the brass altar of solomon was square (2 chronicles 4:l. even the christian church was not insensitive to the occult significance of stone and the cubic shape. the earliest christians did not use altars, but in the third century it became the custom to enclose holy relics within the altar, which assumed a box shape with a stone

shapes of a cube or a truncated cone (magically, a form of the truncated pyramid. the builders of stonehenge traveled many miles to harvest the blue stones, presumably because of their enhanced power to retain spiritual energy, and these stones were cut into roughly oblong shapes away from the site of the circle. this is significant because the bible explicitly states that the stones of solomon's temple were cut some distance from the site of the temple. naturally square stones were considered of greater power than stones squared by human hands, and the builders of these holy places did not wish their gods to witness the shaping of the stones. when the parallel sides of the cube are united, the three reciprocating rays that define the point of self in relation to the universe emerge: the e

mportance with the other more accepted divisions-the three vertical pillars, the three trian- gles, and the diagonal opposites: on a practical level the powerful magical symbolism of the kabbalah is literal- ly placed at the fingertips of the magus. by relating the powers, angels, demons, and names of god of each sephirah to one of the fingers, the magus can make his or her hands into a miniature temple of the art. ritual finger magic, so often hint- ed at in magical texts but never explicated, is given a rational basis (see chapter 36 for a more detailed examination of finger magic. although the tree is the most common arrangement of the sephiroth, it does not adequately show that all emanations stem from the single point of the center. for this understanding, the magus must consider a ra

TYSON DONALD SOUL FLIGHT

ue nature of the spirits that inspired their prophecies is as much a matter of conjecture as the question of whether the spirits who spoke to joan of arc were saints or fairies. the astral journey of isaiah involves his great vision of the throne of god. in the final year of the reign of king uzziah, the prophet entered the presence of god, whom he perceived sitting on an elevated throne within a temple. above it stood the angels known as seraphim, each with six wings, chanting "holy, holy, holy is the lord of hosts: the whole earth is full of his glory (isaiah 6:3. we know this vision involved astral projection because isaiah was actually present before the throne in his astral body. he protested that his lips were too unclean to repeat the words of god, so one of the seraphim flew down a

telling him that he was in danger. this was an illusion-his wife never really called out to him. he also sometimes felt intense apprehension. it appears that he was being actively discouraged from employing this technique, perhaps by some higher spiritual intelligence. his last successful projection through the pineal doorway took place on april 10,1916. during this excursion, he tried to visit a temple in india in a past century, but for some reason he was unable to achieve his purpose. the projection ended abruptly. always thereafter, when he tried to use the pineal doorway technique, fox saw the vision of a mysterious black egyptian ankh hanging in the air, as though to bar his way. with his eyes shut, the ankh appeared to be painted on the inner surface of his eyelids, and with his eye

riments had gone as far as they could be permitted to progress, and placed a block on his mind to prevent them in the future. although he was still able to use the instantaneous method of projection, he could no longer use the pineal doorway method. chapter seven the golden dawn t he hermetic order of the golden dawn was founded in an official way in 1888 with the establishment of the isis-urania temple in london, although members of the order such as the poet william butler yeats (1865-1939) had begun to receive initiation the previous year' the theosophical society of blavatsky and olcott was only thirteen years old. at that time, madame blavatsky was living in london. just as spiritualism had its influence on theosophy, so theosophy in its turn contributed to the mental climate that all

ith the secret chiefs of the respective societies, and that it did not resemble the melodramatic type of astral projection usually described in occult literature, replete with exotic figures and echoing voices, but rather that it was characterized by an impersonal q a1ity.l colquhoun mentioned that yeats, writing a letter to a friend, told the story of how the ritualists of the london isis-urania temple of the golden dawn once summoned a female member before them to question her concerning her relations with aleister crowley (1875-1947, who was something of a black sheep of the golden dawn. colquhoun had always assumed that the woman had been summoned before them in the astral body, but she wondered if instead perhaps the astral probing technique that she herself had experienced had been e

blavatsky's theosophy, which held that souls after death continued to evolve and perfect themselves, rising through the seven astral planes until they escaped them entirely to the higher planes of spirit. for some time thereafter, farr and her followers met regularly on the astral level, but they substituted the holy grail in place of the egyptian adept. in 1902, a prominent member of the london temple, annie horniman (1860-1937, who believed herself in astral contact with one of the secret chiefs she called the purple adept, lobbied for the performance of a special banishing ritual to cleanse the order of what she perceived to be the corrupting taint of the egyptian adept. by this time, the sphere group had ceased to gather, but horniman's resentment against what she felt had been favori

TYSON DONALD THE MAGICAL WORKBOOK

se 12 breathing 11: pore breathing .44 exercise 13 breathing 111: the nine-seven breath .47 exercise 14 outward concentration i: time watching .50 exercise 15 outward concentration 11: candle burning .53 exercise 76 outward concentration 111: water boiling .55 exercise 17 visualization i: geometric shapes .57 exercise 18 visualization 11: leaving the body .61 exercise 19 visualization 111: astral temple .64 contents ix exercise 20 projection of the will i: affecting an object .68 exercise 2 1 projection of the will 11: affecting an element. 71 exercise 22 projection of the will 111: affecting a living being .74 exercise 2 3 aura awareness .81 exercise 24 groundng and centering .86 exercise 25 vibrating names of power .90 exercise 26 charging an object -97 kercise 27 the kabbalistic cross

o it more than once in the same room, turn your chair to a different wall, or rearrange the furniture. try the exercise in various rooms in your house or apartment, and also experiment with public places where you can sit undisturbed and face an undistracting wall surface, such as the library, a doctor's office, houses of friends, and so on. it can also be done outdoors. visualization 111: astral temple a dopt the standard sitting posture in a plain wooden chair that faces an eastern wall, with your feet flat on the floor separated by six inches and hands on knees. look directly forward and focus your gaze on the distant horizon beyond the wall and other intervening structures. visualize in your mind a white paneled door on the wall in front of your chair, while continuing to gaze forward

s hinges away from you to the left. walk through the doorway into a room with an oak floor and palegray walls that are almost white. the ceiling is painted the same pallid gray. close the door behind you without turning to look through its opening. you stand in the northwest corner of a large square chamber. there is no window in the room, but ample light streams in from visualization 111: astral temple 65 above through a circular dome made up of many small triangular panes of clear glass crystal. blue sky can be seen through the dome. in the middle of the floor rests a black marble altar in the shape of a double cube. the altar is two feet square and four feet high. its sides are featureless. on the center of the bare altar top a white candle burns in a short brass candlestick. around the

ace your palms on your face on either side of your nose, with the heels in the hollows of your eye sockets, and draw them downward as though sliding a skin-tight mask off your features. take several deep breaths, open your eyes, stretch your body, and rise from the chair to continue with your day. commentary this is one of the most important preliminary exercises. the room visualized is an astral temple. magic is always worked on the astral level-the physical gestures and movements of ritual are mere foundations for this astral work, which requires advanced visualization skills. eventually you will design your own astral temple, and it will become your habitual place of working. in the beginning, the appearance of the astral temple is not so important as your ability to clearly experience

r elemental earth and the north is black. however, olive green, russet brown, and citrine yellow are also used to represent earth in the golden dawn system. green is a more vital and productive color than black, symbolizing as it does the green plants that grow from the soil. in my opinion, green more equally balances the colors of the other elements individually, whereas visualization in. astral temple 67 black balances all three active elements together. when the four elements are given equal importance, as they are in this exercise, green is a better choice for the north than black. it is best to begin the visualization of the astral temple by opening the door, and end it by backing out of the temple and closing the door without turning around. in this way, all of your attention is conc

TYSON DONALD THE POWER OF THE WORD

oyed in magic since the dawn of time, none is more mysterious and profound than the ineffable name of god with four hebrew letters, ihvh (717'1, called by the greeks tetragrammaton. by uttering it, god created the world and breathed life into the first man. moses called upon its authority to bring down the ten plagues on egypt. solomon used it to compel the spirits of the earth to build the first temple at jerusalem, then turned it upon them and sealed them beneath the sea in a prison of brass. prophets and exorcists used its fabled might to restore the dead to life, to rule storms and calm the seas, to turn back the course of the sun, and to drive demons out of those possessed. so revered was the name by the ancient jewish priests that they forbade anyone to speak it. after the fall of he

at jerusalem, then turned it upon them and sealed them beneath the sea in a prison of brass. prophets and exorcists used its fabled might to restore the dead to life, to rule storms and calm the seas, to turn back the course of the sun, and to drive demons out of those possessed. so revered was the name by the ancient jewish priests that they forbade anyone to speak it. after the fall of herod's temple to the romans in a.d. 70, its true pronunciation was lost to the general jewish population, but esoteric sects and solitary magicians continued to rely upon its potency as the foundation of all their works. in the middle ages, ba'alai shem, or masters of the name, employed tetragrammaton to heal the sick and banish evil spirits. one such ba'al shem was the great jewish magician rabbi loew o

) gramma (letter, is the word used by early jewish authors writing in the greek language to signify the most sacred and powerful name of god composed of four hebrew letters. it appears in the works of philo judaeus, an alexandrian of the first century, and flavius josephus, a native of jerusalem who lived during the same period. the pronunciation of the name was forbidden except to priests of the temple during the benediction of the people (num. 6:22-7) and on the day of atonement, when the high priest spoke it ten times before the assembled worshippers (lev. 16:30. because unpointed hebrew is composed entirely of consonants, it was possible to write the name in the books of the torah and yet still conceal its pronunciation. it appears as 717, which is transliterated into the latin charact

ritten in greek without revealing the way of saying it. josephus was a priest and knew the correct pronunciation of the name, but states in his antiquities (11, 12, 4) that religion forbids him to divulge it. philo calls the name ineffable and says that it is lawful only for those whose ears and tongues are purified by wisdom to hear and utter it in a holy place-in other words, for priests in the temple. in their own language the jews referred to the name as shem ha- mephoresh (w?15?3d;1w" the distinctive excellent name" this designation 2 tetragrammaton is often assigned by occultists to the seventy-two names of three letters extracted by kabbalistic methods from three verses in exodus, but it more properly belongs to tetragrammaton itself. in biblical times, the name was known to the com

reserved the name exclusively as the supreme emblem of their authority, in very much the same way that the catholic church of the middle ages bitterly resisted the translation of the bible into the common tongues of europe. knowledge is power. several generations before the fall of jerusalem to the romans in a.d. 70, the priests had ceased to speak the name openly even within the confines of the temple. under the veil of holiness, they adopted the duplicitous device of whispering it in so low a voice that it was drowned out amid the chants and other sounds of ritual. with the seizing of the temple, the public use of the name in religious ceremonies ceased altogether, but it continued to be preserved in the schools of the rabbis, who according to one tradition (qiddushin 71a) communicated

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

d my novel before i next sit in this hall! i swear that this work will reveal the strength, beauty, and terror of my art" after this fearsome pledge, you must meditate on past failures and triumphs slowly letting this meditation take you to an understanding of the nature of isolate intelligence. when this is achieved, you may close in the standard manner. for those of you operating outside of the temple of set, i would recommend crying out "hail set! hail loki" and ringing the bell nine times. 8. to be effective this rite must be done many times. sometimes you will have to come to the chamber with an understanding that you've failed in your goal. this will teach about resistance, you may have to recast your oath or redouble your efforts. by meditating on this you will have learned about yo

orth into the world. 9. this rite has been done countless times. this is a very simplified form of a rite of germanic warriors called the sumble. this combination of toasts and oaths is scattered throughout northern european literature- its last form being found in the myths of king arthur and the round table. it has been revised in a darker form by a warrior-priest within a knightly order of the temple of set. more than this i cannot say, but here lies a great secret for ritual construction. take a ritual that was worked and when you rework it according to the principles of your true self- it will work again. uncle setnakt hopes you have a pleasant diluncle setnakt sez- practice divinity in your own life don webb uncle setnakt would like you to consider how you are already practicing divi

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

who think the way you do. look around for a group whose approach to darkness is the same or very similar to yours. if the group has been around for a few years, you have the additional benefit that some of their magic has already worked itself into the fabric of the objective universe and you have a greater magical lever to use for your own work. uncle setnakt is, of course, a proud member of the temple of set. 7. contemplate darkness as a place of growth. in the soulcraft of the ancient germanic peoples is a concept very useful to the left hand path. the sal is that part of the soul into which one evolves. it is a holder of potential, a dark vessel that cannot be filled. by using this imagery life is not a simple discovery of the self, but an active creation that may be consciously drafte

UNLEASHING THE BEAST

he records in his confessions that it was the indian worship of the lingam that helped change his attitudes toward sex and to see that the sexual organ can be a source of spiritual power and an object of veneration. unlike repressed and neurotic modern western society, india had long known the inherent divinity of sexuality and the human body: one of the great insights of south india is the great temple of the shiva lingam. i spent a good deal of time in its courts meditating on the mystery of phallic worship..my instinct told me that blake was right in saying "the lust of the goat is the glory of god" but i lacked the courage to admit it. the result of my training had been to obsess me with the hideously foul idea that inflicts such misery on western minds and curses life with civil war

cis burton, trans. ananga ranga: stage of the bodiless one; the hindu art of love, by kalayana malla (new york: medical press of new york, 1964. lxxii grant, the magical revival, 126. lxxiiicrowley, eight lectures on yoga (new falcon publications, 1992. he claimed to have achieved the highest yogic state of samadhi while meditating in ceylon in 1901. see his writings of truth, republished in "the temple of solomon the king" equinox i, 4 (london, 1910: 166-7. lxxivcrowley, quoted in regardie, the eye in the triangle,.63 -184- lxxvi de arte magicka, chapter xvi. lxxviion sexual ritual and transgression in tantra, see urban the path of power: impurity, kingship and sacrifice in assamese tantra, the journal of the american academy of religion 69, no.4 (2001: 597-637. on crowley s possible tant

cademy of religion 69, no.4 (2001: 597-637. on crowley s possible tantric influences, see urban, the omnipotent oom" sutin, do what thou wilt, 92, 127, 141, 188. as symonds suggests "his greatest merit was to make the bridge between tantrism and the western esoteric tradition and thus bring together western and eastern magical techniques (introduction to the confessions, xxv. lxxviii crowley, the temple of solomon the king, in equinox i (4 (london, 1910: 161. crowley's main texts on sex magic include: of the nature of the gods; liber agape the book of the unveiling of the sangraal de arte magica; and of the homunculus, many of which are included in francis king, ed, the secret rituals of the o.t.o (new york: samuel weiser, 1973. lxxx blavatsky, collected writings, ed. boris de zirkoff (mad

VOX SABBATUM

crossroads is the place where you visualize and focus your mind towards before sleep you may also visualize and x or a+ as the meeting place of the dreaming sabbat. the imagination is the ultimate key of the black magician or sorcerer who seeks to go forth to the sabbat it is the vehicle of self-assumption of deific forms or masks of lycanthropy. when preparing for the dream sabbat, decorate your temple or sleeping area in accordance with that which reminds you of a sabbat images from old grimoires, sigils, demonic images, masks or other elements which aid the working. the most important however is the control of the mind. sit comfortably before and clear all thoughts. begin a slow chant which you know that activates the imagination towards the sabbat. use the five senses to activate and a

WAITE ASPECTS OF MASONIC SYMBOLISM

ster mason. that which is applied more specially to the working implements of masonry belongs to our entire building symbolism, whether it is concerned with the erection by the candidate in his own personality of an edifice or "superstructure perfect in its parts and honorable to the builder" or, in the mark degree, with a house not made with hands, eternal in the heavens, or again with solomon's temple spiritualized in the legend of the master degree. a system of morality it comes about in this manner that masonry is described elsewhere as "a peculiar system of morality, veiled in allegory and illustrated by symbols" i want to tell you, among other things which call for consideration, something about the nature of the building, as this is presented to my mind, and about the way in which a

dgment to come. the third degree i have said, and you know, that the master degree is one of death and resurrection of a certain kind, and among its remarkable characteristics there is a return to building symbolism, but this time in the form of a legend. it is no longer an erection of the candidate's own house- house of the body, house of the mind, and house of the moral law. we are taken to the temple of solomon and are told how the master-builder suffered martyrdom rather than betray the mysteries which had been placed in his keeping. manifestly, the lesson which is drawn in the degree is a veil of something much deeper, and about which there is no real intimation. it is assuredly an instruction for the candidates that they must keep the secrets of the masonic order secretly, but such a

h a child was "born" and a son "given" who, in hypothesis at least, was the son of god, but son also of mary- one of whose titles, according to latin theology, is queen of heaven. the hidden life in egypt and nazareth corresponds to the life of seclusion led by the mystae during their period of probation between the lesser and greater mysteries. the three years of ministry are in analogy with the temple-functions of the mystagogues. but lastly, in egypt and elsewhere, there was the mystic experience of the pastos, in which the initiate died symbolically; as jesus died upon the cross. the christian "symbolum" says- descendit ad inferos: that is "he descended into hell; and in the entranced condition of the pastos, the soul of the postulant was held or was caused to wander in certain spiritu

efore you in somewhat disjointed manner- as i cannot help feeling- several independent considerations, each of which, taken separately, institutes certain points of correspondence between masonry and other systems of symbolism, but they do not at present enter into harmony. i will collect them as follows (1) masonry has for its object, under one aspect, the building of the candidate as a house or temple of life. degrees outside the craft aspire to this building as a living stone in a spiritual temple, meet for god's service (2) masonry presents also a symbolical sequence, but in a somewhat crude manner, of birth, life, death and resurrection, which other systems indicate as a mystery of experience (3) masonry, in fine, represents the whole body of its adepti as in search of something that

depti as in search of something that has been lost, and it tells us how and with whom that loss came about. these are separate and independent lines of symbolism, though, as indicated already, they are interlinked by the fact of their incorporation in craft masonry, considered as a unified system. but the truth is that between the spiritual building of the first degree and the legend of solomon's temple there is so little essential correspondence that the one was never intended to lead up to the other. the symbolism of the entered apprentice degree is of the simplest and most obvious kind; it is also personal and individualistic. that of the master degree is complex and remote in its significance; it is, moreover, an universal mythos. i have met with some searchers of the mysteries who see

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

for his subjects were murmuring against him, and they were complaining that he was old, that his bones were like silver, his body like gold, and his hair like lapis-lazuli. when ra heard these murmurings he ordered his bodyguard to summon all the gods who had been with him in the primeval world-ocean, and to bid them privately to assemble in the great house, which can be no other than the famous temple of heliopolis. this statement is interesting, for it proves that the legend is of heliopolitan origin, like the cult of ra itself, and that it does not belong, at least in so far as it applies to ra, to the predynastic period. when ra entered the great temple, the gods made obeisance to him, and took up their positions on each side of him, and informed him that they awaited his words. addre

ligious texts have been written, is still regarded as a neverfailing charm in egypt and the sudan. thus we see that the modern custom of drinking magical water was derived from the ancient egyptians, who believed that it conveyed into their bodies the actual power of their gods. iv. the legend of heru-behutet and the winged disk. the text of this legend is cut in hieroglyphics on the walls of the temple of edfu in upper egypt, and certain portions of it are illustrated by large bas-reliefs. both text and reliefs were published by professor naville in his volume entitled mythe d'horus, fol, plates 12-19, geneva, 1870. a german translation by brugsch appeared in the ahandlungen der gottinger akademie, band xiv, pp. 173-236, and another by wiedemann in his die religion, p. 38 ff (see the engl

t at length horus drove his spear into the neck of set with such violence that the fiend fell headlong to the ground. then horus smote with his club the mouth which had uttered such blasphemies, and fettered him with his chain. in this state horus dragged set into the presence of ra, who ascribed great praise to horus, and special names were given to the palace of horus and the high priest of the temple in commemoration of the event. when the question of the disposal of set was being discussed by the gods, ra ordered that he and his fiends should be given over to isis and her son horus, who were to do what they pleased with them. horus promptly cut off the heads of set and his fiends in the presence of ra and isis, and be dragged set by his feet through the country with his spear sticking

ed the approval of neb-ertcher, who, as we saw from the first legend in this book, was the creator of the universe. vi. a legend of khensu nefer-hetep[fn#31] and the princess of bekhten [fn#31] in the headlines of this section, p. 106 ff, for ptah nefer-hetep read khensu nefer-hetep. the text of this legend is cut in hieroglyphics upon a sandstone stele, with a rounded top, which was found in the temple of khensu at thebes, and is now preserved in the bibliotheque nationale at paris; it was discovered by champollion, and removed to paris by prisse d'avennes in 1846. the text was first published by prisse d'avennes,[fn#32] and it was first translated by birch[fn#33] in 1853. the text was republished and translated into french by e. de rouge in 1858,[fn#34] and several other renderings have

reality rameses ii. by a careful examination of the construction of the text he proved that the narrative on the stele was drawn up several hundreds of years after the events described in it took place, and that its author was but imperfectly acquainted with the form of the egyptian language in use in the reign of rameses ii. in fact, the legend was written in the interests of the priests of the temple of khensu, who wished to magnify their god and his power to cast out devils and to exorcise evil spirits; it was probably composed between b.c. 650 and b.c. 250.[fn#37 [fn#32] choix de monuments egyptiens, paris, 1847, plate xxiv [fn#33] transactions of the royal society of literature, new series, vol. iv, p. 217 ff [fn#34] journal asiatique (etude sur une stele egyptienne, august, 1856, au

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ents long for their christification but they do not know where to start, because they do not know the clue, the secret. here we give to the student, the clue, the secret, the key. here you have it, thirsty lovers of the truth. now practice, you are not alone. we love you profoundly, thus when you are treading the path of the razor s edge, you will be internally assisted by us, the brethren of the temple. in this course we deliver the clue of resurrection. we have ripped the veil of the sanctuary. here you have all the secrets; here are all the clues of christification. here is written the doctrine that the adorable taught in secret to his humble disciples. the adorable will remain with us until the end of times. this is his doctrine. here you have it. study it and practice it. inverential

lengua atlante primitiva, watah, ra z fundamental del s nscrito, el hebreo y el chino. la orden sagrada del tibet, es la genuina depositaria del real tesoro de aryavarta (este tesoro es el "gran arcano. 12 bhagavan aklaiva will help you to consciously travel in your astral body. invoke him when you are meditating on the sacred sign of the infinite. on any given night, you will be invoked from the temple of the himalayas. there you will be submitted to seven ordeals. there you will be taught the secret science. now then, after this digression, let us continue with our initial point. the holy eight symbolizes the caduceus of mercury and represents the two ganglionic chords that esoterically are entwined around the spinal medulla, these are: id and pingal; the two witnesses, the two olives, t

ed sign of the infinite are represented the planetary genie s brain, heart, and sex. this struggle is terrible, brain against sex, and sex against brain, and what is even more terrible is heart against heart. you know this. on the altars of the temples of the great white lodge the masters used to place three glasses of loria, three glasses of alchemy. each one of these three sacred glasees of the temple contains a precious balm: the red balm is the fire, the blue balm is the water and the white balm is the universal spirit of life. el doctor arnoldo krumm heller, dijo "un qu mico olvid por casualidad un anillo con una esmeralda cerca de un tubito que conten a radio y despu s de algunas semanas vio que la esmeralda hab a cambiado en absoluto; era otra piedra desconocida para l. dej exprofes

able mother for clairvoyance, telepathy, clairaudience, the faculties for astral projection, etc. you can be sure that your divine mother will listen to your pleadings. you must meditate profoundly everyday upon your divine mother, praying, supplicating. you need to be devoured by the serpent. one (1) is the man, two (2) is the woman; the man is one column and the woman is the other column of the temple. the two columns must not be too close nor too distant; there must be enough space so that the light can pass between them. it is necessary to transmute the lead of the personality into the pure gold of the spirit: this is alchemy. the moon must be transformed into the sun. the moon is the soul; the sun is the inner christ. we need to be christified. no human being can return to the father

la pareja humana en el instante supremo del amor, a condici n de evitar a toda costa la eyaculaci n del ens seminis. los mantrams de esta invocaci n tienen el poder de transmutar las energ as creadoras, en luz y fuego. 20 the bachelors and bachelorettes can also transmute and sublimate their sexual energies and carry them to the heart with this prayer and these mantras. you must know that in the temple of the heart, the creative energies are mixed with the forces of christ and thereafter they elevate to the superior worlds. the inner christ lives in the heart temple. the cross of initiation is received in the heart temple. this mantric prayer is also a formula of priestly power that the magician utilizes in his practices of internal meditation in order to arrive at the feet of his divine

WESTERN MANDALAS OF TRANSFORMATION SR AL

endentalist, that our own government has some interesting correspondences with the number four: the fourth of july celebrates the declaration of independence; we have four branches of government; presidents have four-year terms. qabalistically, the number four represents perfect equilibrium and is often represented by a cross or a cubic stone. this stone, according to levi, is the keystone of the temple, or the structural foundation of masonry and occultism. on the tree, it is represented by the sephirah of chesed, often known as gedulah (gdvlh, which means majesty or magnificence. gedulah has a numerical value of forty-eight, or 12x4, which suggests the multiplication of the powers of the four elements by the twelve signs of the zodiac. the divine name attributed to this sephira, al or el

th fifth quinance of cancer 25: kh, koh: thus, so; this way, that way root: that which coincides with a point of space or time (this is a powerful sigil to use with ihi) 25: dka, to break (crowley) 65: sum of rows in kamea *65: adni, adonai: the lord 65: gdm ichd, gam yawkhad: together in unity correspondences: magical names and numbers of geburah/mars aserisks) denote god-names 65: hikl, haikal: temple, meeting place for the shekinah 65: sh, root: that which is round in form: dome, moon 65: hs, root: silence 65: llh, lelah: 6th name of shem hamphorash, associated with 6th quinance of leo. 65: lux: latin for light 325: theosophic extension of numbers in kamea 325: grapyal, graphiel: intelligence of mars 325: brtzbal, bartzabel: spirit of mars 325: nyndwhr, nundahar: angel of 2nd decanate o

rzim: gerizim (deut. 11: 29; josh. 8: 33) 260: sr, sar: ill-humored (godwin) root: all ideas of disorder, contortion; also return, education, new direction 260: vrdim, veradim: roses 260: krm, kerem: vineyard 260: tzmtzm, tzimtsen: to contract or draw together 260: h-mrh, the moriah: i. e. jerusalem (g. g. locks. the land of moriah was said to be the site of the sacrifice of isaac, upon which the temple of solomon was later built (2 chron. 3: 1) 260: monnim, monnim: soothsayers 260: rkil, rekil: talebearer *260: benedictus dominus noster: our blessed lord 2080: theosophic extension of the planetary line 2080: thpthrthrth, taphthartharath, spirit of mercury 2080: artificer's fire (greek (john michell) 2080: light and fire in greek (michell) 2080: first-born in greek (rev. 1: 5) chapter 11 t

WHO ARE THE DRACONIANS

some type of who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (6 of 68 [8/25/2000 17:19:57] hypnotic or possibly laser-type holographic field around themselves so as to be able to intermingle with humans, undetected for what they really were? enter maurice doreal. doreal was a metaphysicist who ran an organization called the brotherhood of the white temple in sedalia, colorado. he sold small booklets and pamphlets, many of them about the "inner earth" based on what he had learned from his contacts. doreal claimed that following a lecture of his in california he was approached by two blond-haired and blue-eyed men who offered to give him a tour of an underground city below mt. shasta in northern california. of course doreal jumped at this chan

and down like a slit. when they looked at me they stared straight into my eyes. they didn't blink. it was real uncomfortable. their noses were flat, their mouths looked more like a slit than a regular mouth" who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (29 of 68 [8/25/2000 17:19:59] case file #22 from: quest international (c/o 15, pichard court, temple newsam, leeds, l515 9ay, england u.k- a major british ufo research organization consisting mainly of retired police, security and military personnel, and its investigation of what may well be the most documentable case of the crash-retrieval of an unidentified flying disk to date: on the 7th of may, 1989, norad installations allegedly tracked an unidentified object as it entered african air

WICCA WITCHCRAFT TODAY

s is a corruption of mahomet; but in those days the crusaders surely knew mahomet was a man and a prophet, and not an idol. it was also said to mean bapho metis, the baptism of wisdom, with no explanation given of what this wisdom consisted. another story was that it was coined from the first letters of the following sentence written backwards: templi omnium hominum pacis abbas: the father of the temple of universal peace among men. now could this word have been coined to represent the consoler, the the comforter, the giver of peace, death and what lies beyond? many writers say that the journey to the grail castle really depicted the journey of the soul through the underworld to reach paradise, and that this is made very clear by various exhibitions which are given to the hero whenever he

ith drawn swords before he would do it, and that he only did it to save his life. charge no. 4 seems to point to novices actually being killed who refused to conform, though this point does not seem clearly proved. the shape of the templar churches, circular outside, octagonal within, is peculiar to them. it is said to be copied from the mosque of the dome in jerusalem, which they thought was the temple of solomon, and it is possible that this may have influenced them; but the templars, of all the crusaders, had more intercourse with the inhabitants of palestine; they should very soon have learnt when and by whom that mosque was built; that is, by omar, the mosque always being known as the mosque of omar. so it appears to me that these churches were built for some special ritual purpose, a

ise of the goddess? or could it be really to disguise a chant 'honour and glory and power and everlasting joy to the destroyer of the fear of death? that is, to the givers of regeneration, death and what lies beyond. jaffet, a knight from the south of france, deposed that at his reception he was shown a head or idol and told 'you must adore this as your saviour and the saviour of the order of the temple' and he was made to worship this head by kissing its feet and saying 'blessed be he who shall save my soul' cettus, a knight received at rome, gave a very similar account. a templar of florence said he was told 'adore this head; this head is your god and your mahomet' and said that he worshipped it by kissing its feet. there seems to have been no questions asked as to how you can kiss a sku

ns 'of what the disease of the spirit consists, from what cause it is dulled, how it can be clarified, may be learned from their philosophy. for by the lustrations of the mysteries the soul becomes liberated and passes into a divine condition of being, hence disciplines willingly endured become of far greater utility for purification' says plato. he continues 'on entering the interior part of the temple, unmoved and guarded by the sacred rites, they genuinely receive into their bosoms divine illumination, and divested of their garments they participate of the divine nature' the same method takes place in the speculation of thales: see proclus on the theology of plato, vol. i, and ede anima ae daemona, stoboeus, dr. war-barton's trans 'the mind is affected and agitated in death, just as it

of personal myth which becomes a rationale for his conduct. any lessening of the impulse to impose herd-standards of behaviour has, says brend 'always met with bitter opposition, and it is not to be lessened by setting out the failure of modern society with its wars, sicknesses, poverty and senseless cruelty, for this irrational opposition is impervious to argument. we see the roman priest in his temple crudely and literally emasculating his followers. today the father in the church, the school and the law court is equally destroying the manhood of his sons by means less rough but none the less effective because they are so widespread' 9- irish witchcraft the most famous single case of irish witchcraft is that of lady alice kyteler of kilkenny. the bishop of ossory charged her with witchcr

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

emancipating the boy with a knife. compared to the chinese god who pushed aside a mountain with one hand old gutei is a poor imitator. selections from: zen buddhism. mount vernon, the peter pauper press, 1959. pp.61, 55. sayings of the zen masters (trading dialogue for lodging) providing he make and wins an argument about buddhism with those who live there, any wandering monk can remain in a zen temple. if he is defeated, he has to move on. in a temple in the northern part of japan two brother monks were dwelling together. the elder one was learned, but the younger one was stupid and had but one eye. a wandering monk came and asked for lodging, properly challenging them to a debate about the sublime teaching. the elder brother, tired that day from much studying, told the younger one to ta

his morality but as his best garment were better naked. the wind and the sun will tear no holes in his skin. and he who defines his conduct by ethics imprisons his song-bird in a cage. the freest song comes not through bars and wires. and he to whom worshipping is a window, to open but also to shut, has not yet visited the house of his soul whose windows are dawn to dawn. your daily life is your temple and your religion. whenever you enter into it take with you your all. the things you have fashioned in necessity or for delight. for in reverie you cannot rise above your achievements nor fall lower than your failures. and take with you all men: for in adoration you cannot fly higher than their hopes nor humble yourself lower than their despair. and if you would know god be not therefore a

nd the writings of mencius who further built on the confucian tradition. tseng tzu said, every day i examine myself on three counts. in what i have undertaken on another s behalf, have i failed to do my best? in my dealings with my friends have i failed to be trustworthy in what i say? have i passed on to others anything that i have not tired out myself (i:4) when the master went inside the grand temple, he asked questions about everything. someone remarked, who said that the son of the man from tsou understood the rites? when he went inside the grand temple, he asked questions about everything. the master, on hearing of this, said, the asking of questions is in itself the correct rite (iii:15) the master said, virtue never stands alone. it is bound to have neighbours (iv:25) the master sa

ng in the p u river, the kind of ch u sent two officials to go and announce to him: i would like to trouble you with the administration of my realm. chuang tzu held on to the fishing pole and, without turning his head, said, i have heard that there is a sacred tortoise in ch u that has been dead for three thousand years. the king keeps it wrapped in cloth and boxed, and stores it in the ancestral temple. now would you this tortoise rather be dead and have its bone left behind and honored? or would it rather be alive and dragging its tail in the mud? it would rather be alive and dragging its tail in the mud, said the two officials. chuang tzu said, go away! i ll drag my tail in the mud! the frog in the well have you ever heard about the frog in the caved-in well? he said to the great turtle

never to alter or shift, whether for an instant or an eternity; never to advance or recede, whether the quantity of water flowing in is great or small; this is the great delight of the eastern sea! when the frog in the caved-in well heard this, he was completely at a loss. the caged sea-bird once a sea bird alighted in the suburbs of the lu capital. the marquis of lu escorted it to the ancestral temple, where he entertained it, performing the nine shao music for it to listen to and presenting it with the meat of the t ai-lao sacrifice to feast on. but the bird only looked dazed and forlorn, refusing to eat a single slice of meat or drink a cup of wine, and in three days it was dead. this is to try to nourish a bird with what would nourish you instead of what would nourish a bird. if you w

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

lecture- golden dawn by v.h. frater sapere aude (dr. w. wynn westcott) the order of the g.d. in the outer is a hermetic society whose members are taught the principles of occult science and the magic of hermes. during the early part of the second half of the 19th century, several adepti and chiefs of this order in france and england died, and their deaths caused a temporarily dormant condition of temple work. prominent among these were eliphas levi, ragon, kenneth r. h. mackenzie, author of the masonic encyclopedia and frederick hockley, possessed of crystal vision whose m.s.s. we highly esteemed. these and other adepti received their knowledge and power from predecessors of greater imminence and have handed down to us this doctrine and system of theosophy and hermetic science of the highe

e illuminated by the higher magic of the ancient world. the grades of the first order will be found to be hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the christos, the tiphareth, the beauty of microprosopos, christian design is reflected in the higher degrees. the neophyte grade and the 1st, 2nd, 3rd and 4th grades, which this present isis urania temple is authorized to confer after due examination and approval, posses rituals and secrets which have been received from the g.h. chief adepts and these are placed in our hands to use in the tuition of pupils in the ancient methods of this order. this temple (isis urania) was consecrated as a successor to hermanubis no. 2 which had ceased to exist owing to the death of all its chiefs. the templ

hich had ceased to exist owing to the death of all its chiefs. the temple no. 1 of licht, liebe, libra is a group of continental mystics who have not been in the habit of performing ceremonies in open lodge, but have conferred the grades chiefly in privacy and in the presence of two or three members, so there is no accurate record of name and rank of all these members. soon after the formation of temple no. 3, permission was granted for the consecration of osiris temple no. 4 at weston-super-mare under rule of v.h. frater "crux dat salubrem" and the west of england has been assigned to him as a province. almost at the same time, the horus temple no. 5 under the rule of v.h. fratre "vote vita mea" was also consecrated at bredford in yorkshire. these three temples have members also in the un

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ration from the monad. 7. phanes, or intelligible intellect. 8. it is the fountain of all female divinities, and hence nature, rhea and isis. 9. cupid, just as erato, from desiring its opposite for a partner. in astronomy, we speak of 2 nodes, caput and cauda draconis; and in astrology of 2 aspects of the planets, benefic and malefic. the two pillars ikin and boz at the entrance of king solomon s temple are notable symbols of strength and stability. they are comparable to the two beings, kratos and bia, who appear in the play by eschylus, as a male and a female potency, who bind prometheus. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the chinese speak of blue as the color of heaven, because made up of red, male and black, female; of the active and the passive

ith god, the beatific vision, by profound abstraction of mind. these were the rabbis ben azai, ben zoma, asher and akiba. 56. the tractate yoma says god will pardon a man three times for a sin, but the fourth occasion is fatal. the jewish sanhedrin had power to order 4 sorts of death penalty; by stoning, beheading, burning and strangling. the sanhedrin as a court of justice ceased with the second temple, but the rabbis taught that if a man incurs the death penalty of either form he still dies in these ways fortuitously, as if he would have been exenumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott cuted by strangling, he will be found to die of drowning or some other form of suffocation. see sanhedrin, 37. 2. job had four entrances to his house, north, south, east a

ings 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 flycatcher bird to the eagle and the stickleback to the leviathan. lewisohn, zoology of the talmud. 64. five things have in them a one-sixtieth part of 5 other thi

a; the sabbath one-sixtieth of the sabbath hereafter; sleep of death; and a dream one-sixtieth of prophecy. talmud, berachoth, 57.2. even on the sabbath you may kill 5 things the fly in egypt; the wasp in nineveh; the scorpion of hadabia; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the serpent of israel, and the mad dog anywhere. talmud, sabbat, 121. 2. in the first temple of solomon were 5 things, which were not in the second temple; the cherubic ark; the shekinah; the holy spirit, and the urim and thummim. talmud, yoma, 21. 2. rabies in the dog has 5 symptoms; its mouth gapes; it drops spittle; its ears hang down; it carries its tail between it legs, and it keeps to the side of any path. yoma, 83. 2. for suckling mothers, there are 5 things, which are injur

and lie open in the lodge for the brethren to moralize upon, while the other three jewels are transferable from one brother to another at the periodical changes of officers. in the hebrew, book of creation, the sepher yetzirah, the hexad is spoken of. the units representing the four quarters of the world; north, south, east and west, and also height and depth, and in the midst of all is the holy temple. see my translation; cap. i. v. ii, and notes. third edition. 1911. the druids had a mysterious religious preference for the number 6. they performed their principal ceremonies on the 6th day of the moon, and on the 6th day of the moon began their year. they went 6 together to gather the sacred mistletoe (misseltoe, and in monuments and plates now extant we often find 6 of their priests gro

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

says, denotes both victory and eternity. that he had in mind kabbalistic symbolism is evident from his parenthetical remark that this word is among the first attributes of god, a reference to the eighth of the traditional ten sefirot. schelling also relates the notion of eternity that contains time subjugated within itself to the egyptian theogonic circularity captured in the inscription over the temple of sais: i am the one who was, who is, who will be. moreover, following kant, schelling associates this inscription with the divine epiphany to moses (exod 3:14, which he paraphrases as i am the one who was, i was who i will be, i will be who i am (ich bin, der ich war, ich war, der ich sehn werde, ich werde sehn, der ich bin).290 for schelling, we cannot speak of time in god, but we must s

to depict temporality in opposition to or separate from spatiality in judaism, let alone to privilege the former as the genuine mark of hebrew spirituality.3 practitioners of judaism in its disparate spatio-temporal instantiations beginning in the ancient near eastern milieu within which the oldest parts of the scriptural legacy began to take shape and continuing through the richly diverse second-temple period to the age of formative rabbinic judaism and beyond through the middle ages, renaissance, and modernity to the present have cultivated concepts of sacred space and sacred time simultaneously. indeed, while it is possible to distinguish spatial and temporal coordinates notionally, in lived experience they intersect and converge: time can only be delineated in relation to place and pla

offering the sacrifice, even so by means of engagement with the torah as it pertains to this law, it is as if he actually sacrificed a burnt offering. since the torah emanates from ein sof, which is above the order of concatenation, it is not garbed at all in time or place.92 inasmuch as torah emanates from ein sof, it cannot be subject to the laws of space and time just as the destruction of the temple, and the consequent cessation of the offering of sacrifices, in no way diminished or altered the expiatory effectiveness of jewish ritual. in a rhetorical quip that captures the rabbinic conception of imaginal time, study of the laws pertaining to sacrifices is placed on equal footing with offering sacrifices. the attitude expressed in terms of this particular rite illustrates the larger cl

n form a closed mem, that is, the closed door [delet ha-nisggeret, this is the gate to the lord the righteous will enter through it (ps 118:20, for to be included in the inner light of each and every world it is necessary to enter through the mem, which consists of the two doors [delatot, for in the entrance of every sacred edifice [binyan qodesh] there must be two doors just as there were in the temple [babylonian talmud, berakhot 8a. moreover, it says there that it is already known that when the messianic king arrives the lower space [ha-tehiru ha-tahton] will be rectified, and then there will be as in the essence of the beginning of thought the mem closed in the entirety of the withdrawal. for a parallel account with slight variations, see nathan of gaza, sefer ha- beri ah, ms new york

ge university press, 2004. mcconville, j. g and j. g. millar. time and place and deuteronomy. she eld: she eld academic press, 1994. mcguire, j. e. predicates of pure existence: newton on god s space and time. in philosophical perspectives on newtonian science, edited by phillip bricker and r. i. g. hughes, 91 108. cambridge: mit press, 1990. mcinerney, peter k. time and experience. philadelphia: temple university press, 1991. mcneill, william. the glance of the eye: heidegger, aristotle, and the ends of theory. albany: state university of new york press, 1999. the time of contributions to philosophy. in companion to heidegger s contributions to philosophy, edited by charles e. scott, susan m. schoenbohm, daniela vallega-neu, and alejandro vallega, 129 149. bloomington: indiana university

WORKING CEPHALOEDIUM VERSION 1

hose letter hath the v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights of the holy ghost, grand master of the knights of the temple, eidolo n of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy ang el his guardian is aiwaz 93, the god first dawning upon man in the land of sume r, whose breast beareth the token adventure upon mountains beyond any man of hi s fellows, whose body and blood bear witness of the wounds of asta

ry part of her body to pan and to the beast, mother of bastards, aborter, whore t o herself, to man, woman, child and brute, partaker of the eucharist of the exc rements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master ma gician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of des ire towards it

aion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or

& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venu s jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to ma

WORKING CEPHALOEDIUM VERSION 2

cer whose letter hath the value 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 the supreme holy king of ireland, iona and all the britains that are in the sanctuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place of the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of the knights of the holy ghost, grand master of the knights of the temple, eidolon of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy angel his guardian is aiwaz 93, the god first dawning upon man in the land of sumer, whose breast beareth the token adventure upon mountains beyond any man of his fellows, whose body and blood bear witness of the wounds of astarte

every part of her body to pan and to the beast, mother of bastards, aborter, whore to herself, to man, woman, child and brute, partaker of the eucharist of the excrements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master magician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of desire towards it;

aion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or c

& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venus jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to mak

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

egins the inner order work. enochian study, ritual and research become one of the primary pursuits. enochian material in the golden dawn consists of the four watchtower tablets, the tablet of union, the angelic calls and enochian chess. in reality this is just the beginning and only an introduction to the system. we must remember that when regardie published the gd in 1940, he had left the hermes temple at the level of zelator adeptus minor (z.a.m. what is written in his book represents the course of study in that sub-grade, and no more. regardie himself was aware that he had not been given the total knowledge of various divisions of the gd enochian system, such as: xiii sigillum dei aemeth 1. tabula sancta 2. liber scientia auxilii et victoria terrestris 3. heptarchia mystica 4. tablet of

compares with enochian magic, approached with the proper stability and foundation. pat zalewski is a "practicing" magician rather than one of the "armchair" variety who merely theorizes about magic. pat and his wife, chris, have spent the last 10 years dedicated to the research, preservation, and development of the gd material placed in their care, much of it from the elder adepts of the whare re temple in new zealand. they are both practicing magicians. together they are in the process of writing a number of books which detail their experiences with the golden dawn work. shortly before his death, regardie traveled to new zealand to meet with zalewski. he told a number of us on his return that he had finally found a "golden dawn man" we at ra horakhty temple feel fortunate to have worked w

he golden dawn work. shortly before his death, regardie traveled to new zealand to meet with zalewski. he told a number of us on his return that he had finally found a "golden dawn man" we at ra horakhty temple feel fortunate to have worked with the zalewski's through regardie's efforts, and have enjoyed a working relationship with them ever since. they have generously funneled information to our temple, asking only that we put it into practice and experiment with it on a large-scale basis. since we have a large and active membership, including a number of members in other states and countries, we have been able to successfully accomplish this. all of the material in this book, as well as all forthcoming material zalewski will be writing for llewellyn, has been put into actual practice by

actice and experiment with it on a large-scale basis. since we have a large and active membership, including a number of members in other states and countries, we have been able to successfully accomplish this. all of the material in this book, as well as all forthcoming material zalewski will be writing for llewellyn, has been put into actual practice by the zalewski's, as well as by ra horakhty temple on a larger scale. the student will find no untried practices or theories. xiv some of the additional books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of the elemental grade rituals; equinox and solstice rituals of the golden dawn; golden dawn tarot; and sex magic of the golden dawn. these ere just a few of more than 20 books which th

e rituals; equinox and solstice rituals of the golden dawn; golden dawn tarot; and sex magic of the golden dawn. these ere just a few of more than 20 books which they have either finished or are presently writing. we all hope this series of golden dawn books makes the material clear and will serve as a guide for the student who feels this is his path. those who might wish to work in a golden dawn temple under the guidance of temple advisors should feel free to write to us in washington. laura jennings-yorke ra horakhty temple hermetic society of the golden dawn 31849 pacific hwy. south, suite 107 federal way, wa 98003 xv author's introduction the enochian system of magic began on march 8, 1581, through the efforts of dr. john dee and edward kelley (sometimes spelled kelly. dee was the cour

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

the outer. in so doing, i hope to break the shackles of some temples that claim legitimate descent from the golden dawn and the stella matutina. they use these grades, whether their claims be legitimate or not, as a source of secrecy to protect what regardie has called the "hidden knowledge" with these rituals and the formulation of the golden dawn foundation, which has a legitimate and chartered temple, we can now bring much additional teaching of the order out into the light. what is published in this volume is by no means the last of the golden dawn material papers and manuscripts are currently being prepared for other volumes which will contain many of the past order teachings as well as the later ones. enclosed with the order rituals are a number of flying rolls lectures of the old go

ty. that can be achieved in part through publication, as the impact of israel regardie's work can attest. as dion fortune said "there is no legitimate reason that i have ever been able to see for keeping things secret. if they have any value, there can be no justification for withholding them from the while i do believe in apostolic succession of the grades of the r.r. et a.c, i also realise that temple chiefs sitting smugly on documents to which everyone could have access, does little more than exalt their own egoes. the publication of these grade rituals is my own personal contribution in bringing these additional teachings of the r.r. et a.c. out in the open. my regret is that regardie is not alive to see this book in print. there are still members today of the old bristol temple in eng

out in the open. my regret is that regardie is not alive to see this book in print. there are still members today of the old bristol temple in england, who meet often, according to a former chief of whare ra to whom i recently spoke. i openly ask these members, some of whom have the 6=5 and 7=4 grades, to help other temples get started in much the same way as jack taylor did for our thoth hermes temple. though confined to a wheel chair and over eighty years of age, he held age as no real excuse, and did all he could to insure that the golden dawn knowledge would not die with him. over twenty years ago a well known english occultist once remarked that revelation of the rituals renders them diminished in power. of course, this is utter nonsense, as any ritual being correctly performed by a

lish occultist once remarked that revelation of the rituals renders them diminished in power. of course, this is utter nonsense, as any ritual being correctly performed by a competent and developed aspirant, generates powerful energies each time it is so performed. the 6=5 and the 7=4 rituals of the r.r. et a.c. do generate power. this is what counts, though the burden still rests squarely on the temple officers to insure this in practice. in the final analysis, whether or not one has been initiated through aspostolic succession, the student can still work gradually through the rituals, thereby attaining a degree of their desired effect. those respectors of the g.d. initiates of the early era must be highly commended for their historical contributions to the order history. conversely, thos

d: zealator adeptus minor and theoricus adeptus minor. a third subgrade of practicus adeptus minor was drafted up although it was never implemented within the golden dawns inner order: the rosea rubea et aurea crucis. the final subgrade of philosophus adeptus minor was in fact never utilized. in approximately 1898, an american couple by the name of lockwood, who were members of the small ahathoor temple mathers ran in paris, were actually advanced to the level of adeptus exemptus, or the 7=4 grade. many considered this grade a nominal one, based on the mathers relationship with his english temples (though brodie hums informed felkin some ten years after that the lockwoods actually had the rituals and teachings up to the 7=4 level well before 1900. apparently, what mathers had done in ahath

0 0

an god of silence, harparkrat, is then uttered in seperate syllables, harr-paar-krat. all of the above is performed smoothly and without awkwardness. examine the drawings and practice to become proficient so that 48 when the opportunity arises, you will be able to share this greeting with your fellow brother and sister. as the order grows to its world wide status and develops relations with other temples, we want to greet other golden dawn practitioners in the classic style. hopefully, as our correspondence membership grows, more study groups and teaching sanctuaries will evolve in more cities. this will lead to more full, functioning, authorized golden dawn temples. our order handshake (the four fold handshake) is appropriate for work within the order and between members only. however, th

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

om without (see suppl. the missionaries did not disdain to work upon the senses of the heathen by anything that could impart a higher dignity to the christian cultus as compared with the pagan: l^y white rol)es for subjects of baptism, by curtains, peals of bells (see suppl, the lighting of tapers and the burning of incense- it was also a wise or politic measure to preserve many heathen sites and temples by simply turning them, when suitable, into christian ones, and assigning to them anotlier and equally sacred meaning. tlie heathen gods even, though represented as feeble in comparison with the true god, were not always pictured as powerless in themselves; they were perverted into hostile malignant powers, into demons, sorcerers and giants, who had to be put down, l)ut were nevertheless c

an scarcely have been slavs^ i am not convinced that numen can refer to the place. the plain sense seems to be' the divinity has that virtue (which the gemini have, and the name alcis' or 'of alx' or if dat. pi 'the alcae, alci. may not alcis be conn, with okkt] strength, safeguard, and the dat. cikki pointing to a nom. ax* uxkw i defend; or even caesar's alces and pausanias's axfcai elks% trans. temples. 67 four or five centuries after ulphilas, to the tribes of upper germany their word alah must have had an old-fashioned heathenish sound, but we know it was still there, preserved in composition with proper names of places and persons (see suppl: alaholf, alahtac, alahhilt, alahgund, alahtrut; alahstat in pago hassorum (a.d. 834, schannat trad. fuld. no. 404. alahdorp in mulahgowe (a.d. 8

dd (ara, for weolibedd, wihbedd, ccedm. 127, 8. weos (idola, for weohas. cod. exon. 341, 28. the alternation of i and eo in the as. indicates a sliort vowel; and in spite of the reasons i have urged in gramm. 1, 462, the same seems to be true of the on, vc, which in the sing, as 1 there is however a noun hard, the name of many landing-places in the south of england, as cracknor hard &c. tkans. 68 temples. ve, denotes one particular god; but has a double pi, namely, a masc. vear dii, idola, and a neut. ve loca sacra. gutalag 6, 108. ill: haita a liult ej^a hauga, a vi ejja stafgar]?a (invocare lucos aut tumulos, idola aut loca palis circumsepta; trua a liult, a hauga, vi oc stafgar; a; han standr i vi (stat in loco sacro. in that case we have here, as in alah, a term alternating between nem

by unskilful liands. when long afterwards the architecture peculiar to the teutons reached its 1 to the lat. lucus would correspond a goth, liuhs, and this is confirmed by the ohg. wi, as. icdh. the en<,d. lea, ley has acquired the meaning of meadow, fiehl; also the slav, lug, boh. lutz, is at once grove, glade, and meadow. not only the wood, but wooded meadows were sacred to gods (see suppl. 70 temples. perfection, did it not in its boldest creations still aim at reproducing the soaring trees of the forest? would not the abortion of miserably carved or chiselled images lag far behind the form of the god which the youthful imagination of antiquity pictured to itself, throned on the bowery summit of a sacred tree? in the sweep and under the shade^ of primeval forests, the soul of man found

are placed in the lausitz country, as they had been previously by aveutiu (fnuikf. 1580, p. 27, who only puts a king schwab in the place of sompar. 1 badulumna, perhaps the name of a place, like arduenna. miillenhoff adds badvinna, patimna (haupts zeitschr. 9, 241. 2 brissonius de regno pcrs. 2, 28' persae diis suis nulla templa vel altaria constituuntj nulla simulacra; after herodot. 1, 131. 72 temples. stand in the forest, heads of animals (feramm imagines) hang on the boughs of trees. there divine worship is performed and sacrifice offered, there is the folk-mote and the assize, everywhere a sacred awe and reminiscence of antiquity. have not we here alah, ivih, faro, liaruc faithfully portrayed? how could such technical terms, unless they described an organized national worship preside

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e of golden apples that endowed immortality, fertility and healing and so she can form a focus for healing rituals, and for spells for beauty, health and the granting of wishes, especially those using apples as a symbol. panacea panacea is the roman goddess of healing, who takes away pain. daughter of aesculapius, she and her sister hygeia assisted in healing the sick in their dreams at the dream temples. she is good for healing rituals for women, children and especially teenage girls. sulis sulis, or sulevia, is the celtic goddess of healing and especially of healing waters. her name is derived from the celtic word for the sun and her most famous site is the hot mineral springs that have for at least 10,000 years poured from the ground in bath, in south-west england. from celtic times, pe

laced in the west in a special bowl. in the home, it is good to keep a supply of sacred water ready for use at all times: purify objects and areas by sprinkling it, add it to your bath, drink it, put it in your pets' bowl and use it to water your plants. one way of unobtrusively absorbing the protection of sacred water is to keep some in a mineral water bottle so you can dab it on your wrists and temples at times of stress or take a drink if you feel worried or under threat from a person who exudes hostility. add a little to the cup when making tea or coffee for an adversary. you are not giving away your power but, by the threefold law, creating harmony in the source of the trouble. sacred water can also be poured on earth that has become barren or spoiled and into polluted seas and rivers

in a soft blue bottle empowered with a blue lace agate softens harsh words: use it for making coffee if difficult relatives come to call. a darker blue, perhaps empowered in a deep blue bottle with a sodalite crystal, is calming and so the infused colour would help to alleviate panic experienced when flying. just moisten a small cloth with it, take the cloth on to the aircraft and dab it on your temples and pulse points on take-off and landing or at other times when you feel panic rising. healing the body is only one small part of health and so you should experiment and note any uses you find for your infused waters. take some colour-charged water to work or to a difficult social event in a mineral water bottle. in my on-going struggle with my weight, i have found that orange water in whi

ALEISTER CROWLEY ACROSS THE GULF

han before. yet now page 29 gulf.txt indeed was i osiris, for i sent out flames of cold gray glory from my skin, and mine eyes were rigid with ecstasy. yea, by osiris himself, i swear it! even as the eyes of all living men revolve ceaselessly, so were mine fixed! then i shook myself and went forth into the city of memphis, my face being veiled and my steps led by slaves. and there i went into the temples one by one; and i twitched aside my veil, whereat all men fell dead on the instant, and the gods tumbled from their places, and broke in pieces upon the floor. and i veiled myself, and went into the market-place and lifted up my voice in a chant and cried: death, and desolation, and despair! i lift up my voice, and all the gods are dumb. i unveil my face, and all that liveth is no more, i

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

d these civilisations were destroyed because of the knowledge contained in this book. i have traveled among the stars, and trembled before the gods. i have, at last, found the formulae by which i passed the gate arzir, and passed into the forbidden realms of the foul igigi. i have raised demons, and the dead. i have summoned the ghosts of my ancestors to real and visible appearance on the tops of temples built to reach the stars, and built to touch the nethermost cavities of hades. i have wrestled with the black magician, azag-thoth, in vain, and fled to the earth by calling upon inanna and her brother marduk, lord of the double-headed axe. i have raised armies against the lands of the east, by summoning the hordes of fiends i have made subject unto me, and so doing found ngaa, the god of

heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear for my flesh, but i fear for my spirit more. remember, always, in every empty moment, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner thi

r worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the earth, which zones were known to the chaldeans, and to the ancient races that preceded them among the lost temples of ur. know that these zones are governed by the celestial spirits, and that passage may be had by the priest through those lands that border on the unzoned wastes beyond. know that, when walking thus through the sea of spheres, he should leave his watcher behind that it may guard his body and his property, lest he be slain unawares and must wander throughout eternity among the dark spaces

may decide. the word is bachachadugga and the seal: the thirtieth name is gil the furnisher of seed. beloved of ishtar, his power is mysterious and quite ancient. makes the barley to grow and the women to give birth. makes potent the impotent. his word is aggabal and his seal is thus: the thirty-first name is gilma founder of cities, possessor of the knowledge of architecture by which the fabled temples of ur were built; the creator of all that is permanent and never moves. his word is akkabal and his seal is this: the thirty-second name is agilma bringer of rain. maketh the gentle rains to come, or casuseth great storms and thunders, the like may destroy armies and cities and crops. his word is mashshayegurra and his seal is: the thirty-third name is zulum knows where to plant and when t

vens had not been named. remember to protect the livestock of the village and thy family. the elder sign and the sign of the race. but the watcher, too, if they be slow. and no sacrifices are to be made in that time, for the blood will be split for them that have come in, and will call them. remember to keep to the low ground, and not the high, for the ancient ones swing easily to the tops of the temples and the mountains, whereby they may survey what they had lost the last time. and sacrifices made on the tops of those temples are lost to them. remember thy life is in running water, and not in still water, for the latter is the breeding place of the lilitu, and her creatures are the offspring of them, and do worship at their shrines, the places of which are unknown to thee. but where thou

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

the junction of the thighs (attitude of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separat

fice of gladness. the people. so mote it be (the saints) the deacon. lord of life and joy, that art the might of man, that art the essence of every true god that is upon the surface 353 of the earth, continuing knowledge from generation unto generation, thou adored of us upon heaths and in woods, on mountains and in caves, openly in the market-places and secretly in the chambers of our houses, in temples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest thy glory unto men "lao-tze and siddhartha" and krishna and "tahuti" mosheh "dionysus, mohammed and to mega therion, with these also" hermes "pan" priapus, osiris, and melchizedeck, khem and amoun "and mentu, heracles" orpheus and odysseus; with

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

john and timothy to support the plea of plato on behalf of paederastic passion. out of the court there slunk mark antony, his toga to his face, one of the legion of lost souls that woman had withered; behind him groped blind samson, disinherited adam, feeling his way along the table where they had piled countless papyri writ with woes of kings and sages woman-wrecked, and many a map of towns and temples torn and trampled beneath the feet of love, their ashes smouldering still, and smoky with song to witness how astarte's breath had kindled and consumed them. extinguished empires owned that their doom was the device of venus, her vengeance on virility. by paul sat buddha smiling, ananda's arm about his neck, while mohammed paced the floor impatiently between two warrior comrades, his belt

ocrates is also the dwarf-soul, the secret self of every man, the serpent with the lion's head. now hadit knows nuit by virtue of his 'going' or 'love' it is therefore wrong to worship hadit; one is to be hadit, and worship her. this is clear even from his instruction "to worship me" in verse 22 of this chapter. confer, cap.i, v.9. we are exhorted to offer ourselves unto nuit, pilgrims to all her temples. it is bad magick to admit that one is other than one's inmost self. one should plunge passionately into every possible experience; by doing so one is purged of those personal prejudices which we took so stupidly for ourselves, though they prevented us from realizing our true wills and from knowing our names and natures. the aspirant must well understand that it is no paradox to say that t

shall cluster to exalt me. i am the visible object of worship; the others are secret; for the beast& his bride are they: and for the winners of the ordeal x. what is this? thou shalt know" the old comment 22. this first charge was accomplished; but nothing resulted of a sufficiently striking nature to record. the ordeal "x" will be dealt with in private. the new comment there are to be no regular temples of nuith and hadit, for they are incommensurables and absolutes. our religion therefore, for the people, is the cult of the sun, who is our particular star of the body of nuit, from whom, in the strictest scientific sense, come this earth, a chilled spark of him, and all our light and life. his vice-regent and representative in the animal kingdom is his cognate symbol the phallus, represen

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ine office of gladness. the people: so mote it be. the saints the deacon: lord of life and joy, that art the might of man, that art the essence of every true god that is upon the surface of the earth, continuing knowledge from generation unto generation, thou adored of us upon heaths and in woods, on mountains and in caves, openly in the marketplaces and secretly in the chambers of our houses, in temples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men (at each name the deacon signs with thumb between index and medius. at ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti

ALEISTER CROWLEY EQ I 1

inged bull, flank view and facing right. the fore quarters stand on a silver sphere, while the hind quarters stand on a gold cube in parallel projection with the full face to the lower left. the assyrian king's head is crowned and bearded as usual and colored in orange and and gold over yellow. there are two silver horns issuing from the back of the head and angling upward just above and past the temples- the horns are bull-like otherwise, and are only slightly curved. the wings form a bundle, more tucked under the back of the hair like a newspaper under an elbow than naturally rooted. these wings show only on the facing side, are blue and gold on white and have the usual shape for an assyrian bull otherwise. they are fully as thick as the body and extend above it. the fore quarters are le

ul, and wise, who grows not old as she dances down the centuries: she was in the beginning, and she will be in the end, ever young, ever enticing, and always inscrutable. her back is to the east and her eyes are towards the night, and in her wake lieth the world. wherever she danceth, there man casteth the sweat from his brow and followeth her. kings have fled their thrones for her; priests their temples; warriors their legions; and husbandmen their ploughs. all have sought her; yet ever doth she remain subtle, enticing, virginal. none have known her save those little ones who are born in the cave under the cavern; yet all have felt the power of her sway. crowns have been sacrificed for her; gods have been blasphemed for her; swords have been sheathed for her; and the fields have lain barr

ALEISTER CROWLEY EQ I 5

thou art. be content. and now the lion passeth over through the aethyr with the crowned beast upon his back, and the tail of the lion goes on instead of stopping, and on each hair of the tail is something or other- sometimes a little house, sometimes a planet, at other times a town. then there is a great plain with soldiers fighting upon it, and an enormously high mountain carved into a thousand temples, and more houses and fields and trees, and great cities with wonderful buildings in them, statues and columns and public buildings generally. this goes on and on and on and on and on and on and on all on the hairs of this lion's tail. and then there is the tuft of his tail, which is like a comet, but the head is a new universe, and each hair streaming away from it is a milky way. and then

ALEISTER CROWLEY EQUINOX EQ I 2 2

has spared no other painted face in all the world but hers. delilah was younger than she, and delilah is dust. time hath loved nothing but this worthless painted face. i do not care that she is ugly, nor that she has painted her face, so that she only lure his secret from time. time dallies like a fool at her feet when he should be smiting cities. time never wearies of her silly smile. there are temples all about her that he has forgotton to spoil. i saw an old man go by and time never touched him. time that has carried away the seven gates of thebes! she has tried to bind him with ropes of eternal sand, she had hoped to oppress him with the pyramids. he lies there in the sun with his foolish hair all spread about her paws. if she ever learns his secret we will put out his eyes, so that h

dered by codes, customs and laws, an organized unit only wanting the breath of life for it to rise up complete, and like some colossal giant stride away from before our terror- stricken eyes. similarly, the adept will see in these visions a great ordered kingdom, and behind all their apparent chaos rule and law; for he will understand that the sudden changing, the leaping from blue seas to silver temples, and the rushing past fiery pillars, people worshipping, red garments, hawks; and then square pillars, an eye, or a flock of eagles, is not due to disorder in the realm of the vision, but to the want of paraphrase in the mind of the beholder when he, on his return, attempts to interpret what he has seen in rational symbols and words. 318 a chain of thought is simply a series of vibrations

ALEISTER CROWLEY EQUINOX EQ I 2 3

e box. but i respected his silence. the two others were more suitable for my purpose. one was a strongly built fellow, with a certain air of intelligence 369 about him; but he was yet too besotted with fear or moral distress to be made the recipient of my plans. so i had only one expedient left to me, and turned all my faculties towards the last of my companions. he is not young by any means. his temples are already crowned with the grey silver of at least fifty years and his nose with the carmine of many gallons. but his remarkable acuteness renders him extremely valuable. when i opened my mind to him he simply lifted his eyes at me with a shrewd look and smiled gently with the smile of the wise. i told him the story of the meeting with my kidnapper; and explained to him the operation i h

ALEISTER CROWLEY EQUINOX EQ I 3 2

spirant, that the mysteries of the rose and cross have existed from time immemorial, and that its mystic rites were practised, and its hidden knowledge communicated in the initiations of the various races of antiquity_ egypt, eleusis, and samothrace; persia, chaldea, and india alike cherished its mysteries, and thus handed down to posterity the secret wisdom of the ancient ages. many were its 214 temples, and among many nations were they established; though in process of time some lost the purity of their primal knowledge. howbeit the manner of its introduction into medieval europe was thus: in 1378 was born the chief and originator of our fraternity in europe. he was of a noble german family, but poor, and (1383) in the fifth year of his age, was he placed in a cloister, where he learned

ALEISTER CROWLEY EQUINOX EQ I 3

never heard of william blake "for this school it is quite impossible that shakespeare, for example, should possess any consequence" poor shakespeare! and then "this book is offered by the writer to his brethren "ut adeptis appareat me "illis parem et fratrem" as proof positive that he is numbered among them, that he is initiated into their mysteries, and exacts recognition as such in all houses, temples, and tarrying-places of the fraternity" an adept trying to prove that he is one! an adept with thoughts of his own rank and glory! an adept exacting recognition! what about the instant recognition all over the world of which you prated above? mr. waite, you seem to me to be a spiritual arthur orton! mr. waite, we have opened the pastos which you say contains the body of your father christi

ALEISTER CROWLEY EQUINOX EQ I 4 2

res, arriving there on the following day, and lodging at the h tel de paris he continued his concentration practices, in his diary on this date he writes "the fear of the future seems practically destroyed, and during the last six months i have worked well. this removes all possible selfishness of incentive (after 4 3/4 years) maitri-bh vana is left, and that alone. aum! at benares he visited the temples, and had a long conversation with sri swami swayam prakash nanda maithila; and then after three days' sojourn there journeyed to agra "i saw the taj. a dream of beauty" he writes "with appallingly evil things dwelling therein. i actually had to use h.p.k. formula! the building soon palls; the aura is apparent, and disgust succeeds. but the central hall is of strained aura, like a magic cir

changing form and tint through an infinite cycle of mutations. now, suddenly emerging from some deep embowerment of woods, i stood upon the banks of a broad river that curved far off into dreamy distance, and glided noiselessly past its jutting headlands, reflecting a light which was not of the sun nor of the moon, but midway between them, and here and there thrilling with subdues prismatic rays. temples and gardens, fountains and vistas stretched continually through my waking or sleeping imagination, and mingled themselves with all i heard, or read, or saw. on the pages of gibbon the palaces and lawns of nicomedia were illustrated with a hasheesh tint and a hasheesh reality; and journeying with old dan chaucer, i drank in a delicious landscape of revery along all the road to canterbury. t

east has constituted himself leading counsel for his client egypt, and in a learned and most convincing argument not only proves the undoubted antiquity of his client's claim, but that it was from egypt, or rather central africa, that the human race originated, and that it is to egyptian symbolism, and more particularly to the ritual of the dead, that we must go if we would rightly understand the temples, rites, ceremonies, and customs of mankind past and present. from egypt they came and to egypt must we go. the book is in every sense a great book, and, by the way, it forms an excellent seventh volume to gerald massey's monumental work. brother wynne westcott is very rightly condemned as displaying a peculiarly acute ignorance of both freemasonry and egyptology, and further on so is that

ALEISTER CROWLEY EQUINOX EQ I 4 3

"by goddes wounds" the good knight cried "what is this quest, grown daily dafter, where nothing- nothing- may abide? westward" they fly, but rolling after echoes the beast's unsatisfied and inextinguishable laughter! 70 xxvii sir palamede goes aching on (pox of despair's dread interdict) aye to the western horizon, still meditating, sharp and strict, upon the changes of the earth, its towers and temples derelict, the ready ruin of its mirth, the flowers, the fruits, the leaves that fall, the joy of life, its growing girth- and nothing as the end of all. yea, even as the yang-tze rolled its rapids past him, so the wall of things brake down; his eyes behold the mighty beast serenely couched upon its breast of burnished gold "ah! by christ's blood (his soul avouched "nothing but change (but

ALEISTER CROWLEY EQUINOX EQ I 4

n his hand and looked at the time of night. 31 twenty-one minutes past one o'clock- the day war marching towards its first duality. the door opened behind him, and the creaking wood caused him to jump up. the daughter of his host stood in her night-garments, a poem in pale green and white. she said nothing; and he imitated the wisdom of her silence. his heart began a wild, unhealthy fandango; his temples ached; his legs shook under him. he felt himself paling; strange impulses prompted him to a return to ancestral savagery. alas, he sadly lacked experience. however, the woman had burned her vessels, and meant to help him "lionel" she said "i have come "i see" he managed to answer hoarsely, but the words in his throat seemed to feel like two huge hard lumps "kiss me" instinctively he steppe

, she the twin-breasted that hath encroached even upon the other half of the destroyer "om namo bh vaniya om" filled with the glory of the great light that had arisen in him, for many days p. communed in silence with the vision that days upon days of labour had revealed to him, and then leaving his place of retirement near kandy he journeyed to anhuradhapura, and thence to many sacred shrines and temples throughout the island of ceylon, gathering as he travelled spiritual knowledge, and learning the ancient customs of the people and the manner of their lives. towards the end of november his work in ceylon being accomplished he arrived at madura, and from there he journeyed to calcutta. at this city he remained for about a month, during almost the whole of which time he suffered from sickne

ALEISTER CROWLEY EQUINOX EQ I 6

m the apostle john employed. two noticable, but irreconcilable, attempts have in recent years been made to interpret the book, theologically and historically. the learned dr e. v. kenealy made sense out of it, but overdid the subject. he believed it to represent the apocalyptic church of adam, and found in its addresses to the "seven churches" the existence of a great asian hierarchy of the seven temples of the "twenty-four ancients" and further, in its various characters, the acts of the twelve divine incarnations, or messengers, who follow each other at periods of 600 years, as taught in regard to the manifestations of vishnu. then, in 1906, we have a book of the astronomer, nicholas marazoff, verified by the astronomers ramin and lanin, who attempt an astrological view, grounded on the

ALEX SANDERS THE KING OF THE WITCHES

itain, for instance, london was still heathen six hundred years after the birth of christ, and although augustine managed to convert the king of kent to christianity, the rest of the country preferred pagan rites of witchcraft. but as the 'establishment' became christian, the old religion fell into disrepute,and in a.d. 668 the archbishopofcanterbury ruled that people who ate and drank in heathen temples, or wore the heads of beasts, should do three years' penance. the witches continued to use the stag's horns, however. their only concession was to meet secretly, on moors or in lonely forests. these meetings were known as 'sabbats* after homage had been paid to the devil, usually present in the guise of a black goat, or his deputy, the witches held a banquet. this was followed by the main

ully retire in favour of a younger woman should the coven so decide in council. 20. for a true high priestess realizes thar .gracefully surrendering pride of place is one of the greatest virtues. 21. and that thereby she will return to that pride of place in another life. with greater power and beauty. 22. in the old days, when witchdom extended far. we were free and worshipped in all the greater temples. 23. but in these unhappy times we must celebrate our sacred mysteries in secret. 24. so be it ordained, that none but the wicca may see our mysteries, for our enemies are many and torture loosens the tongue of man. 25. so be it ordained that no coven shall know where th.e next coven bide. 26. or who its members be. save only the priest. and priestess and messenger. 131 27. and there. shal

ALEXANDRIAN BOOK OF SHADOWS OCCULT

retire in favour of a younger woman should the coven so decide in council. for a true high priestess realizes that gracefully surrendering pride of place is one of the greatest virtues. 20. and that thereby she will return to that pride of place in another life, with greater power and beauty. 21. security in the old days, when witchdom extended far, we were free and worshipped in all the greater temples. 22. 23. but in these unhappy times we must celebrate our sacred mysteries in secret. so be it ordained that none but the wicca may see our mysteries, for our enemies are many and torture loosens the tongue of man. 24. 25. so be it ordained that no coven shall know where the next coven bide. 26. or who its members be, save only the priest and priestess and messenger. and there shall be no

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

have the marvelous schools of the mysteries of chaldea, egypt, greece and many others. 9. three things might be mentioned: a. the relatively low point of evolution of many men and their naturally physical polarization. b. the work of the black adepts and the followers of the left hand path. when the ibezhan adepts (again under instructions from the masters at shamballa) began to withdraw into the temples, to make the mysteries more difficult of attainment and to work against abuses and distortions, a number of their erstwhile followers, many of great power and knowledge, fought them and thus we have one of the causes of the appearing of black and white magic, and one of the reasons of the purifying waters of the flood being deemed necessary. c. the powerful thought-forms built up in the ea

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

act of the mythic christ, appearing again and again down the ages, proves that god has never left himself without witness and that always there have been those who have achieved. the fact of the cosmic christ, manifest as the urge towards perfection in all the kingdoms of nature, proves the fact of god and is our eternal hope. humanity stands at the portals of initiation. 3 always there have been temples and mysteries and holy places where the true aspirant could find what he sought, and the needed instruction as to the way he should go. the prophet of old said. a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it, for he shall be with them; the wayfaring men, though fools, shall not err therein."16 it is a way that leads from

lvation of mankind has always been close to the heart of the father. to quote one writer who seeks to prove this continuity "at the time of the life or recorded appearance of jesus of nazareth and for some centuries before, the mediterranean and neighbouring world had been the scene of a vast number of pagan- 109- from bethlehem to calvary copyright 1998 lucis trust creeds and rituals. there were temples without end dedicated to gods like apollo or dionysus among the greeks, hercules among the romans, mithra among the persians, adonis and arris in syria and phrygia, osiris and isis and horus in egypt, baal and astarte among the babylonians and carthaginians, and so forth. societies, large or small, united believers and the devout in the service or ceremonials connected with their respectiv

the enacting of the drama of resurrection he revealed to us that great concept of the continuity of unfoldment which it has ever been the task of the mysteries of all time to reveal. again and again we have found that the three episodes related in the gospel story are not isolated happenings in the life of jesus of nazareth, but that they have been repeatedly undergone in the secret places of the temples of the mysteries, from the dawn of time. the saviours of the past were all subjected to the processes of death in some form or other, but they all rose again or were translated to glory. in the initiation ceremonies this burial and resurrection at the end of three days was a familiar ceremonial. history tells us of many of these sons of god who died and rose again, and finally ascended int

prepared the way for christ, giving out the teaching that his particular age, period- 158- from bethlehem to calvary copyright 1998 lucis trust and civilisation required; and secondly, he enacted in his life the teaching of the mysteries, which however, before christ's time, was confined to the very few who were being prepared for initiation, or who could penetrate by right of initiation into the temples of those mysteries. then the buddha came and spoke to the multitude, telling them what was the source of their misery and discontent, and giving them, in the four noble truths, a concise statement of the human situation. he outlined to them the noble eightfold path governing right conduct, and gave in reality the rules which should control one upon the path of discipleship. then, having hi

ature in order that the spirit of god may have full sway. 8. he taught us that death must end, and that the destiny of humanity is the resurrection from among the dead. immortality must take the place of mortality. for our sakes, therefore, he rose from the dead and proved that the bonds of death cannot hold any human being who can function as a son of god. many sons of god had passed through the temples of the mysteries; many had learnt to function divinely and had, in the process of expressing divinity, lived and served and died. but none of- 160- from bethlehem to calvary copyright 1998 lucis trust them came at the particular period of unfoldment which made possible the universal recognition which christ has evoked, nor was the intellect of the masses sufficiently developed to profit by

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

ning to produce its effects that the disciple becomes aware of the angel with the flaming sword, who stands before the portal of initiation. by this portent, he knows that he can now enter; but, this time, not as a poor blind candidate, but as an initiate in the mysteries of the world. the truth of this has been summed up for us in an ancient chant which used to be sung in the ante-chamber of the temples. some of the words may be- 108- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust roughly expressed as follows "he enters free, he who has known the prison walls. he passes into light with open eyes, he who for aeons long has groped the darkened corridor. he passes on his way, he who has stood for ages before a fast closed door. he speaks with power

al re-enactment (on a tiny scale) of the cosmic approaches, or the touches of divinity, dramatically engineered by the cosmic avatars, the buddha and the christ. it is because the christ has approached closer to humanity by focussing divine energy upon the astral plane through his divine acquiescence that he is the first initiator. from one point of view, these two centres of force constitute the temples of initiation through which all disciples have to pass. this passing is the theme of the coming new religion. mankind has entered into the temples at the great cosmic approach of appropriation in lemurian times. certain of the more advanced sons of men were passed in atlantean times and still more will be passed in the immediate future, whilst a fair number will also be raised to immortali

re happening, and when he shall appear "the light that always has been will be- 169- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust seen; the love that never ceases will be realised, and the radiance deep concealed will break forth into being" we shall then have a new world one which will express the light, the love and the knowledge of god. these three temples of the mysteries (of which two are already existing, and the third will later appear) are each of them related to one of the three divine aspects, and the energy of the three major rays pours through them. in the corresponding approaches upon the path of ascent by humanity, it is the energy of the four minor rays of attribute which produce the power to make the needed approach. through the

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

pen to attack, and the mass of thinking people are aware of this; unfortunately, these thinking people are still a small minority. nevertheless, it is this thinking minority which (when it is a majority and it is today a rapidly growing one) will spell the doom of the churches and endorse the spread of the true teaching of the christ. it is not possible that he has any pleasure in the great stone temples which churchmen have built, whilst his people are left without guidance or reasonable light upon world affairs; surely, he must feel (with an aching heart) that the simplicity which he taught and the simple way to god which he emphasised have disappeared into the fogs of theology (initiated by st. paul) and in the discussions of churchmen throughout the centuries. men have travelled far fr

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ilisation have made possible, and much more than that which today comes under the name of scientific discovery were known in old atlantis, but they were not developed by men themselves but given to them as a free gift, much as people today give to a child beautiful and wonderful things which the child uses and enjoys but which he does not understand in any way. great and beautiful cities, full of temples and great buildings (of which the chaldean and babylonian remains are the degenerate remnants, and the modern skyscraper the child) were everywhere to be found. most of our modern scientific knowledge was possessed by these priest-kings and constituted in the eyes of the masses a form of wonderful magic. sanitation, hygiene, means of transportation and air machines were developed and of a

sters and the teacher alike of angels and of men. i am one who looks to the christ as the supreme expression of divinity upon earth and who knows the extent of his sacrificial work for humanity, the wonder of the revelation which he brought, the imminence of his return and of his coming assumption of spiritual rule in the hearts of men everywhere. i know that he has no pleasure in the great stone temples which man has built whilst his people are left without practical guidance or reasonable light upon their affairs; and i know too that he feels, with an aching heart, that the simplicity which he taught, and the simple way to god which he emphasised have disappeared in the fogs of theology and the discussions of churchmen throughout the centuries. i know that he realises that the words he s

of that plane, called (in hindu terminology) the lord varuna. the activity of the astral plane is being much intensified and the angels of devotion, in whom the aspect of divine love is pre-eminent, work with the astral bodies of all those who are ready to strengthen and redirect their spiritual aspiration and desire. they are the angels who guard the sanctuaries of all the churches, cathedrals, temples and mosques of the world. they are now increasing the momentum of their vibration for the raising of the consciousness of the attendant congregations. the master k.h. works also with the prelates of the great catholic churches greek, roman and anglican with the leaders of the protestant communions, with the foremost workers in the field of education, and also through, and with, the dominan

vorced from politics and social ends and from its present paralysing condition of inertia, will meet the need of those who can, and should, wield power. it is the custodian of the law; it is the home of the mysteries and the seat of initiation. it holds in its symbolism the ritual of deity, and the way of salvation is pictorially preserved in its work. the methods of deity are demonstrated in its temples, and under the all-seeing eye the work can go forward. it is a far more occult organisation than can be realised, and is intended to be the training school for the coming advanced occultists. in its ceremonials lies hid the wielding- 334- the externalisation of the hierarchy copyright 1998 lucis trust of the forces connected with the growth and life of the kingdoms of nature and the unfold

ARADIA GOSPEL OF THE WITCHES

the arrow!thou who walkst in starry heaven!robert browning was a great poet, but if we compare all the italian witch-poems of and to dianawith the formers much-admired speech of diana-artemis, it will certainly be admitted by impartialcritics that the spells are fully equal to the following by the bard i am a goddess of the ambrosial courts,and save by here, queen of pride, surpassedby none whose temples whiten this the world:through heaven i roll my lucid moon along,i shed in hell oer my pale people peace,on earth, i, caring for the creatures, guardeach pregnant yellow wolf and fox-bitch sleek,and every feathered mothers callow brood,and all the(sic) love green haunts and loneliness. page 52 fair goddess of the rainbow,of the stars and of the moon!the queen most powerfulof hunters and the

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

ight demons (tib. btsan: these are indigenous tibetan deities who are known to be war-like and wrathful. they are red in color and inhabit mountains and rocks. they are generally believed to be the spirits of past monks who have rejected their buddhist vows; the life story of tsiu marpo, who is a might demon, will attest to this. once they are tamed, might demons are assigned as the protectors of temples, sanctuaries, and monasteries. 6. gods (tib. lha; skt. deva: this class of beings does not really fit in with the other "demons" gods, as discussed above, are the celestial beings that inhabit the heavenly realm; they are white in color. the use of the term in this study will refer exclusively to this type of being in order to remain uniform. the words "deity" and "divinity" have thus prov

h" in this context, but also suggests the fluidity that many elements in these protector deity traditions possess. part of the difficulty in classifying these divinities is no doubt due to the sharing of positions they engender, which is evident in parallel narratives such as this. tsiu marpo is believed to reside in the jokwukhang (figure 6) at samy to this day, but the building along with other temples at the monastery is currently in the process of being rebuilt after the damage inflicted during the cultural revolution. the medium no longer resides at the jokwukhang and there is no conclusive evidence to suggest that the tsiu marpo mediumship even exists anymore. if this oracle tradition still persists, it most likely made its way to india along with the nechung oracle.54 the g nkhang i

med the various demonic deities of tibet including tsiu marpo as part of the effort to establish buddhism. still further back through the curtains of legend, there is the first buddhist king songtsen gampo. this king subdued the giant demoness who represented the entire land of tibet as a wild and unpredictable environment. songtsen gampo, impelled by his two queens, constructed thirteen buddhist temples throughout tibet in order to pin down this wild demoness and help firmly establish buddhism, which was under constant attack by such demonic influences (figure 19. these temples were constructed in concentric circles radiating out from lhasa at the center. i accept robert miller s argument for fashioning the diagram of these temples as concentric circles rather than the concentric squares

nd help firmly establish buddhism, which was under constant attack by such demonic influences (figure 19. these temples were constructed in concentric circles radiating out from lhasa at the center. i accept robert miller s argument for fashioning the diagram of these temples as concentric circles rather than the concentric squares model first volunteered by r. a. stein.115 the places where these temples were built geographically signified a part of the demoness s body. thus, the first concentric circle out from the center consisted of four temples that pinned down the demoness s right and left shoulders, and right and left hips. the second circle of temples further out pinned her right and left elbows, and right and left knees. the final circle out pinned her right and left palms, and rig

ight classes [of demons] will manifest; the red-colored knowledge-bearer451 of the lotus family and the horse will speak [and] shout forth with wrathful voices; it will create a beautiful appearance. from the wisdom of the lotus lord s compassion, a single accomplishment will be obtained. thus, when properly practiced, the dharma king with his disciples will protect [you] and will restore damaged temples" this was similarly instructed during the time of both king trisong deutsen and ngamlam gyelwa chokyang (ngam lam rgyal ba mchog dbyangs; 8th century).452 samaya. rgya rgya rgya. offer the seal of the spirits453 of the haughty eight classes [of demons. this is directly given at the time of accomplishment by the violence demons to tamdrin at mount chimpu and to tamdrin within the caves. con

BLAVATSKY H P ANTHROPOGENESIS

wn, which became black with sin. the first seven human shoots were all of one complexion. the next seven began mixing. 40. then the fourth became tall with pride. we are the kings, it was said; we are the gods. 41. they took wives fair to look upon. wives from the mindless, the narrow-headed. they bred monsters. wicked demons, male and female, also khado (dakini, with little minds. 42. they built temples for the human body. male and female they worshipped. then the third eye acted no longer- xi. 43. they built huge cities. of rare earths and metals they built, and out of the fires vomited, out of the white stone of[[vol. 2, page] 21 the slokas of "dzyan" the mountains and of the black stone, they cut their own images in their size and likeness, and worshipped them. 44. they built great ima

e, ever and always assuming, like the grecian batylos, the brutally indecent form of the lingham. the maha deva' before casting slurs on a symbol whose profound metaphysical meaning is too much for the modern champions of that religion of sensualism par excellence, roman catholicism, to grasp, they are in duty bound to destroy their oldest churches, and change the form of the cupolas of their own temples. the mahody of elephanta, the round tower of bhangulpore, the minarets of islam- either rounded or pointed- are the originals of the campanile column of san marco, at venice, of the rochester cathedral, and of the modern duomo of milan. all of these steeples, turrets, domes, and christian temples, are the reproductions of the primitive idea of the lithos, the upright phallus (vol. ii, p. 5

hird race of men is created out of the tree tzita and the marrow of the reed called sibac. but sibac means "egg" in the mystery language of the artufas (or initiation caves. in a report sent in 1812 to the cortes by don baptista pino it is said "all the pueblos have their artufas- so the natives call subterranean rooms with only a single door where they (secretly) assemble. these are impenetrable temples. and the doors are always closed to the spaniards. they adore the sun and moon. fire and the great snake (the creative power, whose eggs are called sibac* there is a notable difference esoterically between the words sarpa and naga, though[[footnote continued on next page[[vol. 2, page] 182 the secret doctrine. in these were incarnated the lords of the three (upper) worlds, the various clas

right path, the prophets, and those of the left, the levites, the clergy of the brutal masses. even the students of occultism, though some of them have more archaic mss. and direct teaching to rely upon, find it difficult to draw a line of demarcation between the sodales of the right path and those of the left. the great schism that arose between the sons of the fourth race, as soon as the first temples and halls of initiation had been erected under the guidance of "the sons of god" is allegorized in the sons of jacob. that there were two schools of magic, and that the orthodox levites did not belong to the holy one, is shown in the words pronounced by the dying jacob. and here it may be well to quote a few sentences from "isis unveiled" the dying jacob thus describes his sons "dan" he sa

ean passages, known only to the chiefs, communicated with it in all directions* tradition asserts, and archaeology accepts the truth of the legend that there is more than one city now flourishing in india, which is built on[[footnote(s* there are archaeologists, who, like mr. james fergusson, deny the great antiquity of even one single monument in india. in his work "illustrations of the rock-cut temples of india" the author ventures to express the very extraordinary opinion that "egypt had ceased to be a nation before the earliest of the cave-temples of india was excavated" in short, he does not admit the existence of any cave anterior to the reign of asoka, and seems anxious to prove that most of these rock-cut temples were executed during a period extending from the time of that pious b

BLAVATSKY H P COSMOGENESIS

and language europe had hardly any idea before the beginning of the present century. along the nile and on the face of the whole country, there stand to this hour, exhumed yearly and daily, fresh relics which eloquently tell their own history. still it is not so. the learned oxford philologist himself confesses the truth by saying that "though. we see still standing the pyramids, and the ruins of temples and labyrinths, their walls[[footnote(s* lassen("ind. althersumkunde" vol. ii, p. 1,072) shows a buddhist monastery erected in the kailas range in 137 b.c; and general cunningham, earlier than that* reverend t. edkins "chinese buddhism[[vol. 1, page] xxix introductory. covered with hieroglyphic inscriptions, and with the strange pictures of gods and goddesses. on rolls of papyrus, which se

al basis to stand upon "internal evidence" being very often a jack-o'lantern, instead of a safe beacon to follow. nor has the science of modern comparative mythology any better proof to show, that those learned writers, who have insisted for the last century or so that there must have been "fragments of a primeval revelation, granted to the ancestors of the whole race of mankind. preserved in the temples of greece and italy" were entirely wrong. for this is what all the eastern initiates and pundits have been proclaiming to the world from time to time. while a prominent cinghalese priest assured the writer that it was well known that the most important buddhist tracts belonging to the sacred canon were stored away in countries and places inaccessible to the european pundits, the late swami

e founders were all transmitters, not original teachers. they were the authors of new forms and interpretations, while the truths upon which the latter were based were as old as mankind. selecting one or more of those grand verities- actualities visible only to the eye of the real sage and seer- out of the many orally revealed to man in the beginning, preserved and perpetuated in the adyta of the temples through initiation, during the mysteries and by personal transmission- they revealed these truths to the masses. thus every nation received in its turn some of the said truths, under the veil of its own local and special symbolism; which, as time went on, developed into a more or less philosophical cultus, a pantheon in mythical disguise. therefore is confucius, a very ancient[[vol. 1, pag

o 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 terrestrial elements. the whole was an

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 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[[footn

BLUE EQUINOX

who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her the equinox 96 mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not th

ne office of gladness. the people: so mote it be (the saints) the deacon: lord of life and joy, that art the might of man, that art the essence of every true god that is upon the surface of the earth, continuing knowledge from generation unto generation, thou adored of us upon heaths and in woods, on mountains and in caves, o enly in the marketplaces and secretly in the chambers of our houses, in temples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men (at each name the deacon signs+ with thumb between index and medius. at ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti

BOOK OF PLEASURE

system, you know exactly what (you believe) your sigil must relate to. if you used any form stupidly, you might possibly "conjure up" exactly what you did not want- the mother of insanity, or what always happens then, nothing at all. this being the only system, any result other than by it is accidental. also you do not have to dress up as a traditional magician, wizard or priest, build expensive temples, obtain virgin parchment, black goat's blood, etc, etc, in fact no theatricals or humbug*(2) free belief or energy, i.e, a disappointed desire, not yet an obsession. sigils are made by combining the letters of the alphabet simplified. illustration*(3, the word "woman" in sigil form is (example) or (example) or (example) etc. the word tiger (example) or (example) etc, etc. the idea being to

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

adopted the new religion, and often only superficially at that. throughout europe generally the old religion, in its many and varied forms, was still prominent for the first thousand years of christianity. an attempt at mass conversion was made by pope gregory the great. he thought that one way to get the people to attend the new christian churches was to have them built on the sites of the older temples, where the people were accustomed to gathering together to worship. he instructed his bishops to smash any "idols" and to sprinkle the temples with holy water and rededicate them. to a large extent wicca (m; wicce (f. also sometimes spelled wica or wita. 4/ buckland's complete book of witchcraft gregory was successful. yet the people were not quite as gullible as he thought. when the first

from him. repeat this process at least seven times, preferably more. now sit quietly for a moment, seeing the patient surrounded in white light. when you have got your breath (you will find this can be quite exhausting, then repeat the breathing exercises given above" once and "2" three times. now for actual contact. now lay your hands, gently, one on each side of his head, thumbs resting on his temples. concentrate (eyes closed if you wish, sending all your energies into him; all the goodness and love of the lady and the lord channeled through you into him, to make him well. when you have done this for a while, again sit back and relax, picturing him in the white light. then once again do your deep breathing followed by placing your hands over/on his heart and, again, directing the prani

like. an example would be the early hunting magick of primitive wo/man where a clay model of the animal to be hunted was first attacked and "killed" in the belief that the real hunt would follow the same pattern. 3. pope gregory the great built his churches on the old pagan sites, hoping to "cash in" on the fact that the people were accustomed to go to those places in order to worship. any pagan temples on the sites were either rededicated to the christian god or were torn down and replaced by christian churches. 4 "jack o' the green" was the name given to carvings which represented the old god of hunting and of nature. they were also known as "robin of the woods" or by the more general term of "foliate masks" 5 "the witches' hammer" was the book malleus maleficarum, which detailed how to

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

at endowed immortality, seite 43 wicca01.txt fertility and healing and so she can form a focus for healing rituals, and for spells for beauty, health and the granting of wishes, especially those using apples as a symbol. panacea panacea is the roman goddess of healing, who takes away pain. daughter of aesculapius, she and her sister hygeia assisted in healing the sick in their dreams at the dream temples. she is good for healing rituals for women, children and especially teenage girls. sulis sulis, or sulevia, is the celtic goddess of healing and especially of healing waters. her name is derived from the celtic word for the sun and her most famous site is the hot mineral springs that have for at least 10,000 years poured from the ground in bath, in south-west england. from celtic times, pe

laced in the west in a special bowl. in the home, it is good to keep a supply of sacred water ready for use at all times: purify objects and areas by sprinkling it, add it to your bath, drink it, put it in your pets' bowl and use it to water your plants. one way of unobtrusively absorbing the protection of sacred water is to keep some in a mineral water bottle so you can dab it on your wrists and temples at times of stress or take a drink if you feel worried or under threat from a person who exudes hostility. add a little to the cup when making tea or coffee for an adversary. you are not giving away your power but, by the threefold law, creating harmony in the source of the trouble. sacred water can also be poured on earth that has become barren or spoiled and into polluted seas and rivers

in a soft blue bottle empowered with a blue lace agate softens harsh words: use it for making coffee if difficult relatives come to call. a darker blue, perhaps empowered in a deep blue bottle with a sodalite crystal, is calming and so the infused colour would help to alleviate panic experienced when flying. just moisten a small cloth with it, take the cloth on to the aircraft and dab it on your temples and pulse points on take-off and landing or at other times when you feel panic rising. healing the body is only one small part of health and so you should experiment and note any uses you find for your infused waters. take some colour-charged water to work or to a difficult social event in a mineral water bottle. in my on-going struggle with my weight, i have found that orange water in whi

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

a devastated agricultural economy, and jim crow segregation, masses of black southerners poured into chicago and other northern cities, filling a demand for cheap labor in northern industries. concurrent with the rising tide of urbanization developed an increasingly diverse religious situation, as african americans founded and joined baptist and methodist congregations, holiness churches, muslim temples, judaic sects, and a host of fraternal and nationalistic associations. the rise of the spiritual churches fit into a larger pattern of spiritual pluralism that characterized black american religious life in the first quarter of the twentieth century.[47] the early spiritual churches have been aptly described as urban "wayside shrines" where persons in black communities sought guidance on a

hern black churches. teachers and administrators assailed spiritual practices like conjure as evil and irrational superstitions. the ex-slaves f traditions became part of the contested terrain on which missionaries, clergy, and educators waged a struggle for cultural preeminence.[5] missionaries and teachers were determined to impose acceptable standards of behavior on the former slaves "the very temples of the south must be cleansed of their filthiness" demanded a white minister in beaufort, north carolina "the superstitions of heathenism have little less force here, than in the heart of africa" in 1874 alexander weddell, a missionary in petersburg, virginia, dispatched a panicky missive to the protestant episcopal organ spirit of missions, claiming "i desire to raise no false alarm, but

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

this sign i was the more comforted, as not being ignorant that such a seal was little acceptable, and much less useful, to the devil. whereupon i tenderly opened the letter, and within it, in an azure field, in golden letters, found the following verses written. this day, today is the royal wedding day. for this thou wast born and chosen of god for joy thou mayest go to the mountain whereon three temples stand, and see there this affair. keep watch inspect thyself and shouldst thou not bathe thoroughly the wedding may work thy bane. bane comes to him who faileth here let him beware who is too light. below was written: sponsus and sponsa. as soon as i had read this letter, i was presently like to have fainted away, all my hair stood on end, and a cold sweat tricked down my whole body. for a

ling of the flesh manifested itself, whose affection was bent only to pomp and bravery, and worldly pride, and not to the good of mankind: and i was always contriving how by this art i might in a short time abundantly increase my profit and advantage, rear up stately palaces, make myself an everlasting name in the world, and other similar carnal designs. but the obscure words concerning the three temples particularly afflicted me, which i was not able to make out by any after-speculation, and perhaps should not have done so yet, had they not been wonderfully revealed to me. thus stuck between hope and fear, examining my self again and again, and finding only my own frailty and impotence, not being in any way able to succour myself, and exceedingly amazed at the fore mentioned threatening

COLLIER IRENE CHINESE MYTHOLOGY

with incessant bouts of rain and floods. the deluges battered homes into piles of rubbish, and they toppled ancient trees. great mountains crumbled and crashed into the swelling muddy rivers. gong showed no mercy as thousands of people and animals perished on the soggy, bloated earth. the other gods avoided gong because his fury was so intense. they watched silently as their moats, villages, and temples were destroyed, one by one. finally, zurong, the fire god, decided that gong had gone too far. zurong was irritated by the other gods cowardice, and he did not approve of his successor s plans to reshape the earth into water-heavy proportions. so zurong challenged gong to regain control of the earth. gong gladly met his rival in combat. as the two powerful forces wrestled each other across

taoism was based on the tao te ching [dow deh jing, a collection of eighty-one verses written by the philosopher lao-tzu. the tao te ching puts forth the idea of following the tao, usually translated as the way, the natural creative life force of the universe. it also speaks of noninterference, or wu-wei, with living creatures and forces. from a philosophy, taoism gradually grew into a religion. temples were built, and monks were given the task of overseeing these places of worship. the taoist heaven was soon populated with a ruler, the jade emperor, who was assisted by eighty gods and goddesses. likewise, hell was also ruled by an emperor, yen-lo, with a host of demons to oversee its functions. taoists became fascinated with immortality, spells, elixirs, alchemy, and magical powers such

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

people and governments are drowning in debt. and what does debt equal? control. among the first bankers in the western world were the knights templar. they were given enormous riches by christians supporting the crusades and by legacies from people who were often hoping to buy a place in heaven. they were the wealthiest organisation in every country in which they established themselves, and their temples in paris and london became financial centres. eventually, king philip iv of france, in league with pope clement v, destroyed the templars and stole their fortune to pay debts and, as i outlined in the robots' rebellion, possibly for other reasons, too. the templars' grand master, jacques de molay, was burned at the stake and the order then went underground to work and plot secretly within

d a series of rituals and initiations and designed them to help his members access their full psychic and physical potential. he believed, however, that this gift was only for the few and he was a supporter of authoritarian government. these rituals, no doubt, would have attracted the dark energies which allowed vibrational synchronisation- possession- by the warders. in the mid-1890s, there were temples of the order in london, edinburgh, bradford, weston-super-mare, and paris, where mathers made his home. the order of the golden dawn also spoke of the vril force and one of the order's secret signs was the salute which the 206. and the truth shall set you free nazis would use when saying "heil hitler. the esoteric foundations on which nazism was created continued to build. mathers had know

DAVID ICKE CHILDREN OF THE MATRIX

old, which include three enormous chunks of stone known as the trilithon, each weighing more than 800 tons. these had to be moved at least a third of a mile and one of them placed 20 feet up in a wall.3 another piece of stone nearby is a thousand tons, which, apparently, is the weight of three jumbo jets.4 we are asked to believe again that a "primitive" people did this. in peru, you have ancient temples and other sites built with stones weighing 440 tons and at tiahuanaco in peru blocks weighing 100 tons are connected by metal clamps.5 this site is dated at some 11,000 years ago.6 on the nazca plain in peru there are the massive and astonishing nazca lines. these are fantastic depictions of birds, insects, and animals, created by scoring away the top surface to reveal the white rock under

sculptures representing people and animals, most of which are not native to peru. they included a polar bear, walrus, african lion, penguin and the stegosaurus dinosaur. but dinosaurs were unknown to science until the 1880s, and the stegosauria was not identified until 1901. talk us through that one. as other books and television documentaries in recent years have shown, these amazing structures, temples, stone circles, and standing stones, were not only lined up precisely with certain star systems, they were aligned just as precisely in relationship to each other all over the planet, and the building techniques and designs were often the same on different sides of the world. why? because the official version of history is baloney. there were not isolated, unconnected, societies, which dev

ndless legends of the "gods" travelling from a sunken land to found civilisations around the world can be explained by the movement of peoples from atlantis in the atlantic ocean and lemuria, or mu in the pacific 40 children of the matrix the more lines that cross, the bigger the vortex, obviously. it was at these multi-line vortexes, like stonehenge, that the atlanteans and lemurians built their temples, pyramids, and so on. the grid is geometrical and the vortex points are in geometrical relationship to each other. therefore, anything built on those points also have the same geometrical relationship with other structures on other points. simple, once you have the knowledge to locate the vortexes, which the atlanteans and lemurians could. the famous ancient and modern "sacred sites" are i

nt fact, as will become clear soon.45 james churchward also documents the carians in the americas. the taureg people of north africa today, descendants of the tuarkes, have allowed some visitors to see their ancient cavern system in the ahaggar mountains where they have murals of their atlantean ancestors holding snakes and swords with tridents on the blades.46 people invited into the underground temples of the tuaregs claim to have seen green reptile "monsters" called ourans, which the tuaregs worship as the physical representations of their serpent goddess or "grandmother".47 the tuaregs also perform a dance in honour of the atlantean fire god, volcan or votan. the atlanteans and lemurians established colonies in egypt, then known as khem or "land of the fire serpent. the letter "k, the

same source as the knights templar. the name rhodes, which is connected to the german "rot, meaning red, as with rothschild("red-shield, became a code name for the bloodlines. red= sirius? these guys don't choose their locations or their names by accident. malta, too, was an important centre by 3500bc and the home of a major mystery school. under malta is a vast network of tunnels and megalithic temples where secret rituals took place- and still do. malta's original name was lato, named after mother lato, the serpent goddess.53 the knights templar secret society was formed in the late 11th century to protect the reptilian bloodline or "le serpent rouge, the red serpent or serpent blood, together with their associated order, the highly secretive priory of sion.54 the goals of the knights t

DAVID ICKE THE BIGGEST SECRET

khatti clan of the hittites- and the county ofcumberland has evolved throughnames like cymry and cumbersfrom its origin, sumer. the termaryan comes from a phoenicianword, arri, meaning noble one.thus we get the names sum-arianand aristocracy or arian-stock-racy. the lion has always beena major symbol through the agesbecause it was an aryan symbol forthe sun and was often placed at theentrances to temples and sacredplaces. hence the lion-bodiedsphinx which also relates to theastrological sign of leo, againconsidered in astrology to be thesign ruled by the sun. the wholefoundation of british culture andlegend came from the phoenicians.the famous legend of st george andthe dragon comes from st georgeof cappadocia, the phoeniciancentre in asia minor. the battlesbetween st george and the dragon

out astrology and astronomyand they celebrated the birth of the sun on december 25th. the moon was also veryimportant to them. particularly sacred was the night of the new moon, the sixth day,and the full moon.as with the blue degrees of modern freemasonry, the druid initiates were dividedinto three groups. the teachings given to each level in the forest groves of ancient timesand the freemasonic temples of today are virtually the same. the first level of the druidschool was the ovate who was dressed in green, the druidic colour for learning. thesecond was the bard, who wore sky blue representing harmony and truth. they had thetask of memorising some of the 20,000 verses of druidic poetry within which themysteries were hidden. the third, the druid, would be dressed in a white robe, theirsy

anetho, the egyptianhistorian of the third century bc, quoted by the jewish historian, josephus, says that hewas a priest at heliopolis or on (place of the sun, and that afterwards he took thename of mosheh or moses.8 the word moses means: he who has been taken away, hewho has been put out from the waters, who has been made a missionary, an ambassador,an apostle.9 the chief priest in the egyptian temples was called eove or eov a, hencethe emergence of the name jehovah,10 and the hebrew language is really the sacredlanguage of the egyptian mystery schools.11 the general language of egypt was calledcbt, qbt or cbt, and is better known as copt or coptic. the sacred language of themystery schools took its name from obr or abr which, in these times, meant thepassage from one place to another an

ns and handshakes.22 all this washappening more than a thousand years before the official creation of freemasonry!they were given the patronage of the king of lombardy and were made masters of allmasons and architects in italy.23 it was this secret order, the successors to the earlierbrotherhood architects, the dionysian artificers, who provided the bridge betweenthose who built the ancient pagan temples and their brethren, who would build the greatchristian cathedrals of europe. the same brotherhood built both! the ancient templeswere shrines to the pagan deities, and the christian cathedrals were also shrines to thepagan deities. the only difference was that, with the latter, the public thought they werebuilt to worship jesus. the famous christian hero, st bernard, defined god as length

tate in west wycombe, north oflondon, where they took part in rituals in the specially-created caves dug ondashwoods orders to provide the appropriate locations for their satanism. a statue ofharpocrates, the greek god of secrecy and silence, was to be found on the premises ofthe hellfire club depicted with a finger held to his mouth.6 statues of harpocrates were185often found at the entrances to temples, caves and other sites where the mysteries wereperformed and communicated. it was dashwood and franklin, himself a deputypostmaster general for the colonies, who coordinated the war from both sides to ensurethe outcome- the covert control of the new united states by the babylonianbrotherhood in london. a letter dated june 3rd 1778, written by john norris, an agentof dashwood, says that he:

DEITUS

of many of the concepts presented in the demonic bible. this thesis will address thelemic and setian philosophy as it relates to an understanding of deitus. let us begin, then, by considering the basic precepts of satanic belief. the start of satanic enlightenment is the realization that all gods are created by man, all religions are established by man, all holy books are written by man, and all temples are built by man. there is nothing spiritual, there is nothing holy. it has been said that man creates god in the image of himself and the devil in the image of his enemy. god is, it is remarked, a projection of man s ego. the satanist says, why worship a god someone else has created, and which represents someone else s ego, when you can recognize a god of your own creation a god which has

DEMONIC BIBLE

of christianity in europe the devil began to take on the form most often associated with him today. christians gave him the attributes of many of the old pagan gods: horns, tail, and cloven hooves. he became the god of fertility, the god of lust, the god of the dead, and the god of magic. devil worshippers and luciferans to facilitate conversion, pagan holy days became christian holy days. pagan temples were destroyed and became the sites of christian churches. the less demonic looking gods were converted into angels in god s armies as pagans were converted en masse to the new religion. the mass conversion of pagans to christianity was not entirely successful, however. in many countries, the people worshipped christ alongside the old gods. by the twelfth century there were a number of gno

may decide. the word is bachachadugga and the seal: the thirtieth name is gil the furnisher of seed. beloved of ishtar, his power is mysterious and quite ancient. makes the barley to grow and the women to give birth. makes potent the impotent. his word is aggabal and his seal is thus: the thirty-first name is gilma founder of cities, possessor of the knowledge of architecture by which the fabled temples of ur were built; the creator of all that is permanent and never moves. his word is akkabal and his seal is this: the thirty-second name is agilma bringer of rain. maketh the gentle rains to come, or casuseth great storms and thunders, the like may destroy armies and cities and crops. his word is mashshayegurra and his seal is: the thirty-third name is zulum knows where to plant and when t

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

the characteristics and powers of a god/entity by invoking (q.v) the god/entity through ritual. this was known in the hermetic order of the golden dawn [g.d (q.v, as assuming a god-form. gods: powerful, immortal, spiritual beings who command the lesser spirits and living creatures of the earth and the universe and are worshipped by humanity with prayers, offerings, sacrifices, and the erection of temples and images. g.d; golden dawn, the (hermetic order of: see hermetic order of the golden dawn, the. govi: a clay pot in voudoun (q.v) into which the soul of the dead relative that has been called back from under the waters of the sea is made to reside and respond to questions. great voice: silently. one vibratory formulae (q.v) method. in some situations it is impossible to vibrate words out

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ls in my aura. finally i was turned out without reason assigned, save the ridiculous one above. my experiences, when i persisted in using the order system, i have related in psychic self-defence. unpleasant as those experiences were, the fact remains that mrs. mathers' rejection of me did not close the gates of the order to me on either the outer or the inner planes. i personally believe that the temples of the mysteries are not houses made with hands, but are eternal in the heavens. i no more believe mcgregor mathers' story of meeting mysterious adepts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in confusing the planes, and representing that which was experienced subjectively as having actually happe

DION FORTUNE MYSTICAL QABALA

cult truth which we will consider in detail in due course. 23. chokmah and binah, then, represent essential maleness and femaleness in their creative aspects. they are not phallic irnages as such, but in them is the root of all lifeforce. we shall never understand the deeper aspects of esotericism unless we realise what phailicism really means. it most emphatically does not mean the orgies in the temples of aphrodite that disgraced the decadence of the pagan faiths of the ancients and brought about their downfall; it means that everything rests upon the principle of the stimulation of the inert yet all-potential by the dynamic principle which derives its energy direct from the source of all energy. in this concept lie tremendous keys of knowledge; it is one of the most important points in

prostitute. 21. the function of the hetaira was to minister to the intellect of her clients as well as their appetites; she was a hostess as well as a mistress, and to her resorted the philosophers and poets to receive inspiration and sharpen their wits; for it was well realised that there is no greater inspiration to an intellectual man than the society of a vital and cultured woman. 22. in the temples of aphrodite the art of love was sedulously cultivated, and the priestesses were trained from childhood in its skill. but this art was not simply that of provoking passion, but of adequately satisfying it on all levels of consciousness; not simply by the gratification of the physical sensations of the body, but by the subtle etheric exchange of magnetism and intellectual and spiritual pola

DION FORTUNE PSYCHIC SELF DEFENSE

tmosphere remained, and two of them were put out of action for several hours. it was almost a weekly experience, by the way, to hear of casual callers fainting, or being seized with dizziness, cramp or apoplexy on the staircase. it was a long time before these rooms were re-let. people felt instinctively the presence of something uncanny" it is well known to all psychics that the sites of ancient temples where mystery-rituals have been worked, are always potently charged with psychic force. this force need not necessarily be evil, but it has a powerfully stimulating effect upon the psychic centres and stirs up the subconscious forces; and as the majority of civilized people suffer in a greater or lesser degree from what freud calls" repression" such a stirring of the subliminal mind produc

st to deny; but the statues of the buddha are a different matter, and need to be approached with caution if genuine. some of the worst black magic in the world is a debased form of buddhism. to say this is not to insult that venerable faith, for it is only lack of opportunity that prevents the black mass from occupying that dubious eminence. in the thibetan monasteries of the dugpa sect there are temples each one of which contained literally thousands of statues of the buddha. on various occasions one or another of these monasteries has been raided, either by rival religionists or chinese troops, and its curios scattered. to be the possessor of one of these buddhas, magnetised by dugpa rites, is not a very pleasant thing. i had a curious experience with a buddha upon one occasion. it was a

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

says that this chapter was found in the city of khemennu (hermopolis) on a block of ironstone) written in letters of lapis-lazuli, under the feet of the god;[3] and the turin papyrus (xxvith dynasty or later) adds that the name of the finder was heru-ta-ta-f, the son of khufu or cheops,[4] the second king of the ivth dynasty, about b.c. 3733, who was at the time making a tour of inspection of the temples. birch[5] and naville[6] consider the chapter one of [1. chabas, voyage d'un gyptien, p. 46. according to m. naville (einleitung, p. 138, who follows chabas's opinion, this chapter is an abridgement of the whole book of the dead; and it had, even though it contained not all the religious doctrine of the egyptians, a value which was equivalent to the whole. 2. see goodwin, aeg. zeitschrift

is, 1876, p. 71, 1. 2; lepsius, denkm ler, ii, 2a. 2 the building of the pyramid of m d m has usually been attributed to seneferu, but the excavations made there in 1882 did nothing to clear up the uncertainty which exists on this point; for recent excavations see petrie, medum, london, 1892, 40. 3 for the text see naville, todtenbuch, bd. ii, bl. 99; bd. i, bl. 167] predecessor by re-opening the temples and by letting every man celebrate his own sacrifices and discharge his own religious duties.[1] his pyramid is the one now known as the "third pyramid of gizeh" under which he was buried in a chamber vertically below the apex and 60 feet below the level of the ground. whether the pyramid was finished or not[2] when the king died, his body was certainly laid in it, and notwithstanding all

meant the period before the reign of amenophis iv; this is proved by the fact that the name of the god amen has been cut out of it, an act of vandalism which can only have been perpetrated in the fanatical reign of amenophis iv: hymn to osiris"(1) hail to thee, osiris, lord of eternity, king of the gods, thou who hast many names, thou disposer of created things, thou who hast hidden forms in the temples, thou sacred one, thou ka who dwellest in tattu, thou mighty (2) one in sekhem, thou lord to whom invocations are made in anti, thou who art over the offerings in annu, thou lord who makest inquisition in two-fold right and truth, thou hidden soul, the lord of qerert, thou who disposest affairs in the city of the white wall, thou soul of ra, thou very body of ra who restest in (3) suten-he

is given by lanzone in his dizionario, tavv. 258-299. the ceremonies connected with the celebration of the events of the sufferings, the death and the resurrection of osiris occupied a very prominent part in the religious observances of the egyptians, and it seems as if in the month of choiak a representation of [1. compare. naville, todtenbuch, bd. i, bl. 179] p. cxiv them took place in various temples in egypt; the text of a minute description of them has been published by m. loret in recueil de travaux, tom. iii, p. 43 ff, and succeeding volumes. a perusal of this work explains the signification of many of the ceremonies connected with the burial of the dead, the use of amulets, and certain parts of the funeral ritual; and the work in this form being of a late date proves that the gods

it for thee to hear"[7. thoth, the righteous judge of the great company of the gods who are in the presence of the god osiris, saith "hear ye this judgment. the heart of osiris hath in very truth been weighed, and his soul hath stood as a witness for him; it hath been found true by trial in the great balance. there hath not been found any wickedness in him; he hath not wasted the offerings in the temples; he hath not done harm by his deeds; and he uttered no evil reports while he was upon earth" the great company of the gods reply to thoth dwelling in khemennu "that which cometh forth from thy mouth hath been ordained. osiris, the scribe [1. ani's speech forms the text of chapter xxxb. as numbered by m. naville (todtenbuch, bd. i, bl. 43. 2. the four gods of the cardinal points, mestha, ha

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

natural history, and a chemical laboratory. the architects published many works of freemasonry and awarded an annual gold medal to the author of the best historical memoir on the subject. branches of the order were established at worms, cologne, and paris, and it was said to be affiliated with the society of alethophilas, or lovers of truth, after which it named one of its grades. there were two temples, comprising the following degrees (1) apprentice of egyptian secrets (2) initiate into egyptian secrets (3) cosmopolitan (4) christian philosopher, and (5) alethophilos. higher grades (1) esquire (2) soldier, and (3) knight, thus supplying egyptian, christian, and templar mysteries to the initiate. in 1806 a pamphlet was published at berlin entitled a discovery concerning the system of the

sen, alice, and david rankin. the light of yoga society beginner s manual. cleveland heights, ohio: om ram production, 1972. revised edition as: the american yoga association beginner s manual. new york: simon& schuster, 1987. american zen college a zen center derived from the eclectic chogye buddhist sect of korea and the activities of zen master gosung shin. shin had been abbot of several large temples in southeastern korea when he was invited to continue the work begun by bishop seo kyung-bo, who had previously established the world zen center at spruce run mountain, virginia. shin first came to the u.s. in 1970 as a student at harvard university. in 1971 he moved to philadelphia and taught religion at lehigh university. he was offered space for a zen center at easton, pennsylvania, and

cific remedy with a particular malady, designed for a unique body chemistry. as such, aromatherapy can employ a wide variety of plant oils to treat similar conditions. examples of aromatherapy remedies for common conditions include: colds.7ml rosemarin officitualus verbanion, 3ml eucalyptus globulus, 0.25ml mentha pepierita, for inhalation through a diffuser headache.two drops lavender, rubbed on temples or back of neck muscle strain.massage oil created with five drops eucalyptus, five drops peppermint, five drops ginger, diluted in one tablespoon vegetable oil stress reduction soak.two drops lavender lavera, two drops glang glang, in one tablespoon epson salt, place in warm tub (see also perfumes) sources: aromatic thymes. http//www.aromaticthymes.com. april 17, 2000. lavabre, marcel. aro

estone.org. sources: mcnallen, stephen a. rituals of asatru. 3 vols. breckenridge, tex: asatru free assembly, 1985. what is the norse religion? turlock, calif: the author, n.d. asbestos asbestos is so called from being inextinguishable even by showers and storms, if once set on fire. the name derives from an ancient greek term for a fabulous stone. pagan peoples made use of it for lights in their temples. plutarch records that the vestal virgins used perpetual lamp wicks, while pausanias mentions a lamp with a wick that was not consumed, being made from a mineral fiber from cyprus. asbestos is of woolly texture and is sometimes called the salamander s feather. leonardus stated: its fire is nourished by an inseparable unctuous humid flowing from its substance; therefore, being once kindled

ensland capital. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. brisbane ghost hunters. www.members.tripod.com/ claricaun/angel2.gif. june 6, 2000. britten, emma hardinge. nineteenth century miracles. new york, 1870. reprint, new hyde park, n.y: university books, 1970. drury, nevill, and gregory tillett. other temples/other gods: the occult in australia. sydney: hodder& stoughton, 1982. johnson, raynor c. the imprisoned splendour. new york: harper& brothers, 1953. nurslings of immortality. london: hodder and stoughton, 1957. the spiritual path. new york: harper& brothers, 1971. watcher on the hills. new york: harper& brothers, 1959. lewis, james r. encyclopedia of afterlife beliefs and phenomena. detroi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

d in the pehivi dialect magoi. they were divided into three classes: those who abstained from all animal food; those who never ate of the flesh of any tame animals; and those who made no scruple to eat any kind of meat. a belief in the transmigration of the soul was the foundation of this abstinence. they professed the science of divination and for that purpose met together and consulted in their temples. they professed to make truth the great object of their study, for that alone, they said, can make man like god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were male and female; they had neither temples nor altars, but worshiped the sky, as a representative of the deity, on the tops of mountains; they also sa

er. the indians of peru declared that evil spirits haunted the emerald mines, while a mine in the neighborhood of los esmeraldos was said to be guarded by a frightful dragon. it has also been believed that the poisonous fumes and gases that often destroy the lives of miners were baleful influences radiated by evil spirits. other stories of haunted mines are linked to legends of secret underground temples of occultists (see subterranean crypts and temples) minnesota zen meditation center this center stemmed from the 1960s, when a group of individuals in minneapolis met together to practice zazen (zen meditation. one of the students was sekijun karen sunna, the center s current head priest. they soon developed an association with the san francisco zen center, and its assistant priest dainin

ed in that country some five hundred years before the christian era. carried into asia minor by small colonies of magi, it was largely influenced by the religions with which it was brought into contact. for instance, chaldean astrology inspired much of the occult traditions surrounding the creed of the sun-god; the art of greece influenced the representation of mithra tauroctonous that graced the temples of the cult; and the romans gave it a wide geographical area and immense influence. according to plutarch, the rites originally reached rome through the agency of cilician privates conquered and taken there by pompey. another source, doubtless, was the large number of asiatic slaves employed in roman households. again the roman soldiery must have carried the mithraic cult as far north as t

re initiated into his mysteries, passed under his divine protection, especially after death, when he would rescue their souls from the powers of darkness. in addition, when the earth failed in her life-sustaining powers, mithra would slay a divine bull and give to all abundant life and happiness. among mithra s worshipers were slaves and soldiers, high officials and dignitaries, who worshipped in temples, mithraeums as they were called, built underground or in caves and grottoes in the depths of dark forests, symbolizing the birthplace of their god. the rites in which they participated were of magical significance and an oath of silence was taken by all. in order to bring their lives into closer communion with the divinity of mithra, the neophytes had to pass through seven degrees of initi

e for the remaining 20 years of her life. she died in king s cross on december 5, 1979. in the years since, her work has been reevaluated and her artistic accomplishments praised by a new generation of art critics. her magical career has found appreciation by the expanding australian wiccan movement who now see her as a herald of their community. sources: drury, nevill, and gregory tillett. other temples/other gods: the occult in australia. sydney: methuen, 1982. norton, rosalind. the art of rosalind norton. sydney: wally glover, 1952. norton, thomas (d. ca. 1477) the exact date of this alchemist s birth is wrapped in mystery, and little is recorded about his life in general. but at least it is known that he was born in bristol, england, towards the end of the fourteenth century, and that

EVERBURNING LAMPS

that the sacred flame was allowed to go out, and was renewed from heaven on several occasions.-lev. ix, 24; 2 chron. vii, 1; 1 kings xviii, 38. other writers have taken the other side of the argument, viz, that the gift of a flame that would need no attention would have tended to idolatry, to which the israelites were ever prone. the chaldeans and persians used to maintain a perpetual fire in the temples. certain scholars have considered that the "window" mentioned as placed in the ark of noah was not such, as during a period of prolonged cloud and storm a window should not light such a chamber. in the hebrew version of genesis, cap. 6, v. 16, the word is tzer, which means "something transparent" and is to be compared with the similar word zer, always translated "splendour" or "light" henc

erva polias, at athens, there was a mysterious lamp of gold always burning; it was made by callimachus. the altar of the temple of apollo carneus, at cyrene, was similarly furnished. a like account is given of the great temple of aderbain, in armenia, by said ebn batric. kenealy in his "book of god" calls attention to the name carystios applied to the asbestine wicks of the lamps in ancient greek temples, and draws attention to its relations to chr. of christos and to eucharist, anointed with oil, as to everburning lamps before the throne, as in the apocalypse. chrs=[hebrew: chrsh]=solar fire. chre=[hebrew: chrh]=sun=he burned. krs=[hebrew: krsh]=sun=(greek?-eo)kupios= cyrus. ceres=was called taedifera=torch bearing. chrs, from this also comes eros in greek, material light coming from inef

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

eenth-century engraving of mount shasta, california, the scene of occult legends from far back in the past (library of congress) purchases and refusing change. the strangers had long, curly hair, and on their large foreheads there were bulges visible with special decoration over them covering their third eyes. along the thick forests on shasta s eastern flank, the lemurians had built great marble temples. on some evenings they held mystical celebrations at which they lit big fires and danced. they also raised odd-looking cattle. they flew peculiarly shaped boats which have flown out of this region high in the air over the hills and valleys. to the waters of the pacific ocean. mostly, however, the lemurians managed to keep themselves and their activities invisible, setting up energy walls t

e freely of the community, and all attested to the weird rituals that are performed on the mountainside after sunset, midnight and sunrise, he wrote (de camp, 1980. the lemurians performed these rituals to celebrate their escape to gautama (north america. he asserted that prof. edgar lucien larkin, whom he characterized as a famous astronomer, had actually been able to observe lemurians and their temples through a telescope. larkin was in reality an occult buff who had died some eight years earlier. though widely quoted since, lanser s story was a hoax or more to the point a tongue-in-cheek exercise satirizing the curious beliefs the mystically minded were circulating about a beautiful but otherwise ordinary natural monument. in unveiled mysteries (1934) guy warren ballard, writing as godr

nology included a teleportation device and a vast subway system. the trains were linked to hollow caverns all over the earth. emery traveled to some of them and found yet more wonders from the ancients. the ancient three sought to restore the human race s former glories. according to the hefferlins, the world s nonwhite races had already accepted their leadership, which was headquartered in seven temples in africa, 208 rainbow city asia, and south america. the thought machines inside these temples broadcast vibrations to those who were receptive to them. the principal message was that other nations must free themselves of european domination, though the ancient three had opposed the japanese imperial designs that helped spark world war ii. once the ancient three had realized their vision a

FAUST

ay to build up forms as if they could create. there see herself! she even ventures forth to light! here we are master till the lord and monarch comes. the grisly births of night doth phoebus, beauty s friend, drive far away to caverns or he binds them fast. phorkyas appears on the sill between the door-posts. chorus. much have i lived through, although my tresses in youthful fashion flow round my temples! many the horrors that i have witnessed, woe of dire warfare, ilion s night when it fell. through the beclouded, dust-raising tumult, warriors crowding, i heard th immortals terribly shouting, i heard the brazen accents of strife that clanged through the field rampart-ward. ah, still standing were ilion s ramparts then, but the glowing flames soon from neighbour to neighbour ran, hence and

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

sing. it appeared to me that a rigid fence had been built around the letter of the torah, but that the living spirit of the torah was no longer there. i knew that other religions had distinct and beautiful mystical traditions, but where was ours? the rabbis never mentioned it, never taught us anything about it. moreover, what was the original hebrew religion like long before there were rabbis and temples, and we lived as nomadic tribes as the children of abraham? like many young jews in the late 1960 s, i began to voraciously read everything i could find on mystical and occult subjects. i went to see any teacher from any mystical tradition who brought their show to town xand in the late 1960 s and the 70 s there were a lot of shows! i learned and experimented with a wide spectrum of medita

lord rather than the desire for power.3 finally, we would like to encourage the reader to recognize and avoid psychic enslavement to wizards posing as advanced central column yogis. such shepherds do not tend their flocks as servants of the lord, but rather act for the enhancement of their own power, fame, and wealth. the lord doesn t need your money to accomplish his/her works, and doesn t need temples and rabbis, churches and priests, and mosques and imams to awaken the hearts of the children. the lord just wants the faithful intention of your mind, and the complete surrender of your heart. to quote a bengali devotional chant, holy mother, because thou lovest the burning ground, i have made a burning ground of my heart, that thou mayest come there and dance thy eternal dance. and, as it

ter on the sufi tree corresponding to the level of the sefiroth wisdom/east and understanding/north on the qabalistic tree, the ajna chakra on the tantric tree, and the upper tan on the taoist tree. khanqah (arabic: meeting hall in which sufis gather to receive instruction and engage in spiritual practices. kohan (hebrew: priest: a member of the israelite priesthood who enacted the rituals in the temples of jerusalem. kundalini (sanskrit: energy of consciousness portrayed as a snake asleep in three and a half coils at the base of the spine in the muladhara chakra; corresponds to shekhinah in qabalistic teachings. la (arabic: not: a term referring to the mysterious unknown at the roots of all things, synonymous with ayn; first word in the affirmation of unity in the qur an. latifa (arabic:

FOCUS OF LIFE

ght in its own image. for most, death will hold mainly blank pages, but were we ever treated all alike? study your dreams in this life, it may help you in the death posture. the heaven of aaos "all things are subject to resurrection" thus spake smiling aaos, on rising from the dead. then turning towards his shadow "i come! the changing word that destroys religion, a vortex wind that shall jest in temples! again! a reveller in the marshalled order of the sexes, the mad anarch of desires, the wild satyr of wolfish kisses! once again to earth, o thou whirlwind of desire, thou drunken breath of ribald lightning! my vampire chalice of ecstasy! yea, as my rapacious flame reareth before thee, thou escapeth from me with the laughing whisper of thy wonderful pleasure! o, l.c.o' cs! thou insatiable

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ng and gives him a spiritual mastery over it, as in the familiar gnostic revelation or experience of the ascent of the soul through the spheres of the planets to become immersed in the divine. thus that religion of 4 hermes trismegistus the world which runs as an undercurrent in much of greek thought, particularly in platonism and stoicism, becomes in hermetism actually a religion, a cult without temples or liturgy, followed in the mind alone, a religious philosophy or philosophical religion containing a gnosis. the men of the second century were thoroughly imbued with the idea (which the renaissance imbibed from them) that what is old is pure and holy, that the earliest thinkers walked more closely with the gods than the busy rationalists, their successors. hence the strong revival of pyt

the original home of all knowledge, that the great greek philosophers had visited it and conversed with egyptian priests, had long been current, and, in the mood of the second century, the ancient and mysterious religion of egypt, the supposed profound knowledge of its priests, their ascetic way of fife, the religious magic which they were thought to perform in the subterranean chambers of their temples, offered immense attractions. it is this pro-egyptian mood of the graeco-roman world which is reflected in the hermetic asclepius with its strange description of the magic by which the egyptian priests animated the statues of their gods, and its moving prophecy that the most ancient egyptian religion is destined to come to an end "in that hour, so the supposed egyptian priest, hermes trism

zodiac with its decans) finally, in the list of gods come the seven spheres who have as their ruler fortune or destiny. air is the instrument or organ of all these gods. having spoken of the society which unites gods and men, you must know, o asclepius, the power and force of man. just as the lord and father is the creator of the gods of heaven, so man is the author of the gods who reside in the temples. not only does he receive life, but he gives it in his turn. not only does he progress towards god, but he makes gods. do you mean the statues, o trismegistus? yes, the statues, asclepius. they are animated statues full of sensus and spiritus who can accomplish many things, foretelling the future, giving ills to men and curing them.2 (i attach here a later passage on the man-made gods) wha

once the home of religion, will be widowed of its gods and left destitute. strangers will fill this country, and not only will there no longer be care for religious observances, but, a yet more painful thing, it will be laid down under so-called laws, under pain of punishments, that all must abstain from acts of piety or cult towards the gods. then this most holy land, the home of sanctuaries and temples, will be covered with tombs and the dead. o egypt, egypt, there will remain of thy religion only fables, and thy children in later times will not believe them; nothing will survive save words engraved on stones to tell of thy pious deeds. the scythian or the indian, or some other such barbarous neighbour will establish himself in egypt. for behold the divinity goes back up to heaven; and m

ne must have been mistaken in interpreting the lament as a true prophecy, though inspired by devils, of the coming of christianity to abolish egyptian idolatry. surely, on the contrary, the work which lactantius had called the sermo perfectus contained the final initiation into the religious cult practised by the holy hermes. and that cult involved the practice of astral magic. the statues in the temples, the "terrestrial gods, were animated by knowing the occult properties of substances, by arranging them in accordance with the principles of sympathetic magic, and by drawing down into them the life of the celestial gods by invocations. so it would become a legitimate practice for a philosopher, even a devout practice associated with his religion, to "draw down the life of the heaven" by s

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

half of the human sex force was diverted for the purpose of building a brain, men were helpless and lacking in knowledge of how to overcome conditions. they did not even have the consciousness to know that there was a difficulty, and had no outside help been given the race must have died out. therefore the angels from the moon, who were the guardians of mankind, herded the sexes together in great temples at times when the interplanetary lines of force were propitious to propagation and thus they perpetuated the race. it was also proposed that when the brain had been completed, the lords of mercury, elder brothers of our present humanity who excelled in intelligence, should teach us how to use the mind and make it truly creative so that we would no longer be dependent upon the separate sexu

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

n of the source of their wisdom. as a consequence of this unauthorized use of the creative force, humanity ceased to be ethereal and crystallized into the coats of skin or physical body which now hides from them the gods who dwell in the invisible realms; and great was their sorrow at this loss. generation had been originally established by the angels under jehovah. it was then performed in great temples under propitious planetary conditions and parturition was then painless, as it is today among wild animals where the creative function is not abused for the purpose of gratifying the senses. degeneration resulted from the ignorant and unauthorized abuse inaugurated by the lucifer spirits. regeneration must be undertaken in order to restore man to his lost estate as a spiritual being and to

rse god thor struck fire from the sky finds its counterpart in the thunderbolt of jove; like hiram, the assir belong to the hierarchy of fire, the lucifer spirits, the sons of cain, striving for positive mastership through individual effort, and therefore upholding the male ideal, which is diametrically opposite to that of the hierarchy which works in the plastic element water. in the present day temples of the latter order, magic water stands at the door, and all who enter are required to apply this lethal liquid to the point in the forehead where the spirit resides; their reason is drowned in dictums and dogmas, and the female ideal is worshipped in the virgin mary. faith is the prime factor in their salvation, the attitude of unquestioning childlike obedience being cultivated. it is dif

FREEMASONS SATANISM AND SYMBOLISM

liant color. the phoenix, it is said, lives for 500 years, and at its death its body opens and the new born phoenix emerges. because of this symbolism, the phoenix is generally regarded as representing immortality and resurrection. the phoenix is one sign of the secret orders of the ancient world and of the initiate of those orders, for it was common to refer to one who had been accepted into the temples as a man twice-born, or reborn. wisdom confers a new life, and those who become wise are born again [p. p. 176-77] freemasons like all occultists, refer to their initiates who have completed their initiation, as being "born again" in 1988, when george bush was on the presidential campaign trail; barbara walters interviewed him. she asked him a question that caught him off guard. barbara as

throughout the globe and at different times also worshipped the serpent, in various ways. for example [quotes below taken from morals and dogma, p. 496-500] 1 "the phoenicians represented the god nomu (kneph or amun-kneph) by a serpent" 2 "in egypt, a sun supported by two asps was the emblem of horhat the good genius; the serpent with the winged globe was placed over the doors and windows of the temples as a tutelary god [the word "tutelary" means "guardian] 3) in ancient tyre, and india "a serpent was. coiled around the trunk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle and th

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

ncient holy objects and places still extant in every quarter of the globe, and through the study of antique art, it is not unlikely that a line of investigation has been marked out w