Michael Wynn's Occult Reference Library
THE ABYSS

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3 8 INITIATION CEREMONY

ios de rejectus. ruach. hiereus: frater xyz do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 31st and 30th paths, and of the grade of practicus which you have sworn to maintain respecting those of the preceding grades? theor: i do. hiereus: then you will stretch forth your hands in the position of the saluting sign of a neophyte and say i swear by the abyss of the waters. candidate repeats heg: removes hoodwink. places in his hand the cup of water from before the tablet. hiereus: sprinkle with your hand a few drops of water towards the tablet of water in the west and say, let the powers of water witness my pledge. heg: replaces cup. hiereus: conduct the theoricus to the east and place him before the mystic pillars. hiero (knocks) before you


ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ncumbent upon us, if we wish to make the universal and final yoga with the absolute, to master every element of our being, to protect it against all civil and external war, to intensify every faculty to the utmost, to train outselves in knowledge and power to the utmost; so that at the proper moment we may be in perfect condition to fling ourselves up into the furnace of ecstasy which flames from the abyss of annihilation. love is the law, love under will (part 2 of 8* yoga for yahoos. second lecture. yama* do what thou wilt shall be the whole of the law. stars and placental amniotes! and ye inhabitants of the ten thousand worlds! the conclusion of our researches last week was that the ultimate yoga which gives emancipation, which destroys the sense of separateness which is the root of des

o fortify our ingrained conviction that experience itself is reality. 32. we may then ask ourselves whether it is not possible to obtain experience of a higher order, to discover and develop the faculty of mind which can transcend analysis, stable against all thought by virtue of its own self-evident assurance. in the language of the great white brotherhood (whom i am here to represent) you cross the abyss 'leave the poor old stranded wreck- ruach 'and pull for the shore' of neschamah. for above the abyss, it is said, as you will see if you study the supplement of the fifth number of the first volume of 'the equinox, an idea is only true in so far as it contains its contradictory in itself. 33. it is such states of mind as this which constitute the really important results of samyama, and


ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

he terrible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet, since the sole purpose of the incarnation of such a master was to help humanity, they must make the supreme renunciation. it is the problem of the dreadful bridge of islam, al sirak--the razor-edge will cut the unwary foot, yet it must be trodden firmly, or the traveler will fall to the abyss. i dare not sit in the old absinthe house forever, wrapped in the ineffable delight of the beatific vision. i must write this essay, that men may thereby come at last to understand true things. but the operation of the creative godhead is not enough. art is itself too near the reality which must be renounced for a season. therefore his work is also part of his temptation; the genius feel


ALEISTER CROWLEY ACROSS THE GULF

, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the 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 m

th. for my mother was of the oldest house in thebes, her blood not only royal, but mixed with the divine. fifty virgins in their silver tissue stood about her shaking their sistrons, as if the laughter of the gods echoed the cries of the woman. by the bed stood the priest of horus with his heavy staff, the phoenix for its head, the prong for its foot. watchful he stood lest sebek should rise from the abyss. on the roof of the palace watched the three chief astrologers of pharaoh with their instruments, and four armed men from the corners of the tower announced each god as it rose. so these three men ached and sweated at their task; for they had become most anxious. all day my birth had been expected; but as toum drew to his setting their faces grew paler than the sky; for there was one dre

te would so decide; yet so they feared that they sent down to the priest of thoth to say that he must at all costs avoid the threatening moment, even if the lives of mother and child should pay for it; and still the watchmen cried the hour. now, now! cried the oldest of the astrologers as the moment grew near- now! below in answer the priest of thoth summoned all his skill. when lo! a rumbling of the abyss. the palace reeled and fell; typhon rose mighty in destruction, striding across the skies. the world rocked with earthquake; every star broke from its fastening and trembled. page 2 gulf.txt and in the midst lo! bes-na-maut my mother; and in her arms myself, laughing in the midst of all that ruin. yet not one living creature took the slightest hurt! but the astrologers rent their robes a

uit that circleth infinite space unto hadit the core of things; from amoun that ruleth before all the gods unto python the terrible serpent that abideth at the end of things, from ptah the god of the pure soul of aethyr unto besz the brute force of that which is grosser than earth, which hath no name, which is denser than lead and more rigid than steel; which is blacker than the thick darkness of the abyss, yet is within all and about all. amen! then during the day i took counsel with myself, and devised a cunning to match the cunning of them that had blasphemed osiris, who had at last become my god. yea! bitterly would i avenge him on the morrow. chapter ix page 38 gulf.txt now this was the manner of my working, that i inspired the high priestess to an oracle, so that she prophesied, sayi


ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

cerning some lacunae on a page in the 700's it had been copied and reprinted in various languages- the story goes- among them latin, greek and english. doctor dee, the magus of elizabethan fame, was supposed to have possessed a copy and translated it. this book, according to the mythos, contains the formulae for evoking incredible things into visible appearance, beings and monsters which dwell in the abyss, and outer space, of the human psyche. such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually

yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himself. when crowley professed to have passed the obstacles, and crossed the abyss of knowledge, and found his true self, he found it was identical with the beast of the book of revelation, 666, whom christianity considers to represent the devil. indeed, crowley had nothing but admiration for the shaitan (satan) of the so-called "devil-worshipping" cult of the yezidis of mesopotamia, knowledge of which led him to declare the lines that open this introduction. for he sa

dentified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion

hich would precipitate a plague, or some other evil "evil to destroy evil" although the ancient people of the world were conscious of an entity we might call the :author of all evil, the devil or satan, as evident in the sumerian creation epic and the rumoured existences of the cult of set of the egyptians, the more pressing concern was usually the exorcism of tiamat, she exists, somehow, just as the abyss exists and is perhaps indispensable to human life if we think of her as typifying the female quality of energy. although marduk was responsible for halving the monster from the sea, the sumerian tradition has it that the monster is not dead, but dreaming, asleep below the surface of the earth, strong, potent, dangerous, and very real. her powers can be tapped by the knowledgeable "who ar

le "as above, so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on the path to perfection, and are not to be sought after in themselves, for therein lies the truth death. lovecraft saw this evil, as the world passed from one war and moved menacingly towards another. crowley prepared for it, and provided

sonality. was he really mad? this is perhaps a question that will go on for as long as man tries to understand himself; himself as a part of the cosmic dance and spiral, which includes the satanic as well as the deific, the sad as well as the happy. perhaps the arab was privy to some other-worldly secret that he could not reveal. perhaps he had opened the door by mistake, his own personal gate to the abyss, and was forced to cross its threshold into the unknown. we may never know. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu th

ober 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditati

ns which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, i

ake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born of hubur, of the battle against the elder gods. this is the book of endukugga and nindukugga, male and female monsters of the abyss, of the claws like daggers and the wings of darkness. this is further the book of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of the seven demons of the flame. this is the book of the priest, who governeth the works of fire! know, first, that the power of the conquerors is the power of the magick, and that the stricken go


ALEISTER CROWLEY BOOK OF LIES

key to the future progress of humanity" the commentary was written by crowley probably around 1921. the student will find it very helpful for the light it throws on many of its passages.(1) the ante primal triad which is not-god nothing is. nothing becomes. book of lies get any book for free on: www.abika.com 9 nothing is not. the first triad which is god i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing

ssible modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written

n. the chapter is formally an attack upon the parts of speech, the interjection, the meaningless utterance of ecstasy, being the only thing worth saying; yet even this is to be regarded as a lapse "aum" represents the entering into the silence, as will observed upon pronouncing it. book of lies get any book for free on: www.abika.com 28 [29] 10 kappa-epsilon-phi-alpha-lambda-eta iota windlestraws the abyss of hallucinations has law and reason; but in truth there is no bond between the toys of the gods. this reason and law is the bond of the great lie. truth! truth! truth! crieth the lord of the abyss of hallucinations. there is no silence in that abyss: for all that men call silence is its speech. this abyss is also called "hell, and "the many. its name is "consciousness, and "the universe

and its subject. it does, however, refer to the key of the tarot called the hermit, which represents him as cloaked. jod is the concealed phallus as opposed to tau, the extended phallus. this chapter should be studied in the light of what is said in "aha" and in the temple of solomon the king about the reason. the universe is insane, the law of cause and effect is an illusion, or so it appears in the abyss, which is thus identified with consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-worm concerning the holy three-in-naught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of

ntified with consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-worm concerning the holy three-in-naught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of the temple. they are above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection of all is pan: the night of pan is the annihilation of the all. cast down through the abyss is the light, the rosy

se of liber legis, i, 60. the first part of the chapter describes the universe in its highest sense, down to tiphareth; it is the new and perfect cosmogony of liber legis. chaos and babalon are chokmah and binah, but they are really one; the essential unity of the supernal triad is here insisted upon. pan is a generic name, including this whole system of its manifested side. those which are above the abyss are therefore said to live in the night of pan; they are only reached by the annihilation of the all. thus, the master of the temple lives in the night of pan. now, below the abyss, the manifested part of the master of the temple, also reaches samadhi, as the way of annihilation. paragraph 7 begins by a reflection produced by the preceding exposition. this reflection is immediately contr

ihilated, amen! book of lies get any book for free on: www.abika.com 60 [62] commentary( kappa-digamma) the title of the chapter refers to the hindu legend. the first paragraph should be read in connection with our previous remarks upon the number 91. the number of the chapter, 26, is that of tetragrammaton, the manifest creator, jehovah. he is called the second in relation to that which is above the abyss, comprehended under the title of the first. but the vulgarians conceive of nothing beyond the creator, and therefore call him the first. he is really the fourth, being in chesed, and of course his nature is fourfold. this four is conceived of as the dyad multiplied by the dyad; falsehood confirming falsehood. paragraph 3 introduces a new conception; that of the square within the hexagram

th chapter 11; that method of destroying the reason by formulating contradictions is definitely inculcated. the reason is situated in daath, which corresponds book of lies get any book for free on: www.abika.com 70 the the throat in human anatomy. hence the title of the chapter "the garotte. the idea is that, by forcing the mind to follow, and as far as possible to realise, the language of beyond the abyss, the student will succeed in bringing his reason under control. as soon as the reason is vanquished, the garotte is removed; then the influence of the supernals (kether, chokmah, binah, no longer inhibited by daath, can descend upon tiphareth, where the human will is situated, and flood it with the ineffable light [73] 32 kappa-epsilon-phi-alpha-lambda-eta lambda-beta the mountaineer con

. therefore none is that pertaineth not to v.v.v.v.v. in any may he manifest; yet in one hath he chosen to manifest; and this one hath given his ring as a seal of authority to the work of the a'.a. through the colleagues of frater perdurabo. but this concerns themselves and their administration; it concerneth none below the grade of exempt adept, and such an one only by command. also, since below the abyss reason is lord, let men seek by experiment, and not by questionings. book of lies get any book for free on: www.abika.com 89 [92] commentary( mu-alpha) the title is only partially explained i the note; it means that the statements in this chapter are to be understood in the most ordinary and commonplace way, without any mystical sense. v.v.v.v.v. is the motto of a master of the temple (o


ALEISTER CROWLEY LIBER 777

re all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. notes 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attributions of various things are to be found in burton s arabian nights, in the tale of abn al


ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

the hieroglyph shewn in the seventh key of the tarot (described in the 12th aethyr, liber 418, equinox i, v) is the charioteer of our lady babalon, whose cup or graal he hears. now this is an important formula. it is the first of the formulae, in a sense, for it is the formula of renunciation<abyss> it is also the last! this cup is said to be full of the blood of the saints; that is, every "saint" or magician must give the last drop of his life's blood to that cup. it is the original price paid for magick power. and if by magick power we mean the true power, the assimilation of all force with the ultimate light, the true bridal of the rosy cross, then is that blood the offering of

surrection. will itself must be ready to culminate in the surrender of that will<lxv and liber vii> the aspiration's arrow that is shot against the holy dove must transmute itself into the wondering virgin that receives in her womb the quickening of that same spirit of god. any idea that is thus in itself positive and negative, active and passive, male and female, is fit to exist above the abyss; any idea not so equilibrated is below the abyss, contains in itself an unmitigated duality or falsehood, and is to that extent qliphotic<qabalah for the use of this word, and study the doctrine concerning the kings of edom> and dangerous. even an idea like "truth" is unsafe unless it is realized that all truth is in one sense falsehood. for all truth is relative; and if it be s

most important; for it includes initiation itself in its highest sense. it extends to the absolute in every dimension; it involves the most intimate analysis, and the most comprehensive synthesis. in a sense, it is the sole type of magick either necessary or proper to the adept; for it includes both the attainment of the knowledge and conversation of the holy guardian angel, and the adventure of the abyss. the second class includes all operations by which the magician strives to impose his will upon objects outside his own control, but within that of such other wills as are symbolised by means of 116 a system similar to his own. that is, they can be compelled naturally by cognate consciousness. for instance, one may wish to obtain the knowledge put forth in this book. not knowing that suc

it can never be wholly- baulked of its effect. a eucharist of some sort should most assuredly be consummated daily by every magician, and he should regard it as the main sustenance of his magical life. it is of more importance than any other magical ceremony, because it is a complete circle. the whole of the force expended is completely re-absorbed; yet the virtue is that vast gain represented by the abyss between man and god. the magician becomes filled with god, fed upon god, intoxicated with god. little by little his body will become purified by the internal lustration of god; day by day his mortal frame, shedding its earthly elements, will become in very truth the temple of the holy ghost. day by day matter is replaced by spirit, the human by the divine; ultimately the change will be c

as far as the grade of exempt adept, they are on the same path as the white brotherhood; for until that grade is attained, the goal is not disclosed. then only are the goats, the lonely leaping mountain-masters, separated from the gregarious huddling valley-bound sheep. then those who have well learned the lessons of the path are ready to be torn asunder, to give up their own life to the babe of the abyss which is- and is not- they. the others, proud in their purple, refuse. they make themselves a false crown of the horror of the abyss; they set the dispersion of choronzon upon their brows; they clothe themselves in the poisoned robes of form; they shut themselves up; and when the force that made them what they are is exhausted, their strong towers fall, they become the eaters of dung in

roud in their purple, refuse. they make themselves a false crown of the horror of the abyss; they set the dispersion of choronzon upon their brows; they clothe themselves in the poisoned robes of form; they shut themselves up; and when the force that made them what they are is exhausted, their strong towers fall, they become the eaters of dung in the day of be-with-us, and their shreds, strewn in the abyss, are lost. not so the masters of the temple, that sit as piles of dust in the city of the pyramids, awaiting the great flame that shall consume that dust to ashes. for the blood that they have surrendered is treasured in the cup of our lady babalon, a mighty 192 medicine to awake the eld of the all-father, and redeem the virgin of the world from her virginity. ii before leaving the subje

cial instruction for the promulgation of the law. this is the first and most important duty of every aspirant of whatever grade. it builds up in him the character and karma which forms the spine of attainment. equinox iii, i, p. 171 "liber cccxxxiii. the book of lies falsely so-called" deals with many matters on all planes of the very highest importance. it is an official publication for babes of the abyss, but is recommended even to beginners as highly suggestive. published "liber cccxxxv. adonis" an account in poetic language of the struggle of the human and divine elements in the consciousness of man, giving their harmony following on the victory of the latter. equinox vii, p. 117 "liber ccclxi. liber h.h.h" 224 gives three methods of attainment through a willed series of thoughts "libe

isions, the cries of the angels should be regarded as accurate, and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the temple should in particular be taken as authentic. equinox v, special supplement "liber cdlxxiv. os abysmi vel da'ath" an instruction in a purely intellectual method of entering the abyss. equinox vii, p. 77 "liber d. sepher sephiroth" a dictionary of hebrew words arranged according to their 225 numerical value. this is an encyclopaedia of the holy qabalah, which is a map of the universe, and enables man to attain perfect understanding. equinox viii, special supplement "liber dxxxvi. a complete treatise on astrology" this is the only text book on astrology composed on sci

t is, understand, know, and feel) in love, which is both unique and universal. 2. the order consists of eleven grades or degrees, and is numbered as follows: these compose three groups, the orders of the s. s, of the r. c, and of the g. d. respectively "the order of the s. s" ipsissimus. 10 degree= 1square magus. 9 degree= 2square magister templi. 8 degree= 3square "the order of the r. c (babe of the abyss- the link) adeptus exemptus. 7 degree= 4square adeptus major. 6 degree= 5square adeptus minor. 5 degree= 6square "the order of the g. d (dominus liminis- the link) philosophus. 4 degree= 7square practicus. 3 degree= 8square zelator. 2 degree= 9square neophyte. 1 degree= 10square probationer. 0 degree= 0square (these figures have special meanings to the initiated and are commonly employed


ALEISTER CROWLEY MAGICK WITHOUT TEARS

t is written, moreover "let my servants be few& secret: they shall rule the many& the known (al i, 10) but are they then men, in the usual sense of the word? they may be incarnate or discarnate: it is a matter of their convenience. have they attained their position by passing through all the grades of the a'.a? yes and no: the system which was given to me to put forward is only one of many "above the abyss" all these technical wrinkles are ironed out. one man whom i suspect of being a secret chief has hardly any acquaintance with the technique of our system at all. that he accepts the book of the law is almost his only link with my work. that, and his use of the ophidian vibrations: i don't know which of us is better at it, but i am sure that he must be a very long way ahead of me if he is

e very first thrust! but most certainly i shall say nothing here. yes, indeed, nothing was ever more sternly forbidden than prattle on subjects like this! look! it goes right on "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason (v. 27) the pit is of course the abyss: see the vision and the voice, xth aethyr. a very sticky- or rather, unstuck! finish; so 'ware hawk! to business! fascination no! invisibility, is obviously penny plain s.a. this is notably an affair of the subconscious; it often masters open dislike and distaste; it never yields to reason. it destroys all sense of values. its origin is usually obscure. the least irrational base of it is

exude the stench peculiar to corpses. again, that other "hymn to st. thomas, as i ought perhaps to have called it "doubt. doubt thyself doubt even if thou doubtest thyself. doubt all doubt even if thou doubtest all "it seems sometimes as if beneath all conscious doubt there lay some deepest certainty. o kill it! slay the snake "the horn of the doubt-goat be exalted "dive deeper, ever deeper, into the abyss of mind, until thou unearth that fox that. on, hounds! yoicks! tally-ho! bring that to bay "then, wind the mort" once more- what a book that is: i never realized it until now! it says- see that double page at the onset, one with" and the other with" alone upon the blank. moreover you should read the long essay "the soldier and the hunchback! and" in the first volume and number of the equ

way "artistically it appeals to me- but not spiritually" you have been spiritually poisoned. what blasphemy more hideous could be penned? what lie so base, so false, so nasty, what so devilish and deadly a doctrine? i feel contaminated by the mere fact of being in a world where such filth is possible to conceive. i am all but in tears to think of my beloved sister tortured by so foul a denizen of the abyss. cannot you see in this the root of all your toadstool spawn of miseries, of doubts, of fears, of indecisions? 2* how do you know they are "invisible" i foresee that sooner or later you will be asking for more information about them, so i am planning a separate letter to supply this (see letters ix, l and lxxvii) 7 as an artist you are a consecrated virgin priestess, the oracle of the ma

ly passed over, as it is not likely to come your way. but, since others may read these letters- some, and these the men of highest promise, often of great achievement, 22 are tempted by treason. the acquire a "judas-complex' think how splendid it would be if they were to destroy the order- or, at the very least, unhorse the master. this is, of course, absurd in itself, because if they had crossed the abyss, they would understand why it is impossible. it would be like "destroying electricity" or "debunking" the venus of milo. the maximagic without tears get any book for free on: www.abika.com 274 mum of success possible in such an operation would be to become a "black-brother" but what happens in practice, so far as my own experience goes, is complete dispersion of the mental faculties amou

pset his balance completely. it should never be forgotten for a single moment that the central and essential work of the magicians is the attainment of the knowledge and conversation of the holy guardian angel. once he has achieved this he must of course be left entirely in the hands of that angel, who can be invariably and inevitably relied upon to lead him to the further great step- crossing of the abyss and the attainment of the grade of master of the temple. anything apart from this course is a side issue and unless so regarded may lead to the complete ruin of the whole work of the magician. ii the second part of this letter, which appears to be expanding into a sort of essay, will be devoted to yoga. you will have noticed that the grade of master of the temple is itself intimately ass


ALEISTER CROWLEY MEDITATION

ngle of the heptagram is a letter, so that the seven names (see "equinox vii) are spelt out. but this is a rather different symbolism. of course in ordinary specialised working the number of lamps depends on the nature of the work "e.g" three for works of saturn, eight for works mercuial, and so on> in the centre of each of which burns a small lamp; these are the "fortresses upon the frontiers of the abyss" see the eleventh aethyr, liber 418("equinox v. they keep off those forces of darkness which might otherwise break in. the names of god form a further protection. the magician may consider what names he will use; but each name should in some way symbolise this work in its method and accomplishment. it is impossible here to enter into this subject fully; the discovery or construction of s

nding of the magus must include all things, and that understanding must be infinitely profound. 83 h. g. wells has said that "every word of which a man is ignorant represents an idea of which he is ignorant" and it is impossible perfectly to understand all things unless all things be first known. understanding is the structuralization of knowledge. all impressions are disconnected, as the babe of the abyss is so terribly aware; and the master of the temple must sit for 106 seasons in the city of the pyramids because this coordination is a tremendous task. there is nothing particularly occult in this doctrine concerning knowledge and understanding. a looking-glass receives all impressions but coordinates none. the savage has none but the most simple associations of ideas. even the ordinary

(the hebrew word for water, which has for its tarot trump the hanged man. this hanged man represents the adept hanging by one heel from a gallows, which is in the shape of the letter daleth- the letter of the empress, the heavenly venus in the tarot. his legs form a cross, his arms a triangle, as if by his equilibrium and self-sacrifice he were bringing the light down and establishing it even in the abyss. elementary as this is, it is a very satisfactory hieroglyph of the great work, though the student is warned that the obvious sentimental interpretation will have to be discarded as soon as it has been understood. it is a very noble illusion, and therefore a very dangerous one, to figure one's self as the redeemer. for, of all the illusions in this cup- the subtler and purer they are, th

urn. it will be remembered in the history lection< how the adepts "who had with smiling faces abandoned their homes and their possessions- could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist" the master of the temple has crossed the abyss, has entered the palace of the king's daughter; he has only to utter one word, and all is dissolved. but, instead of that, he is found hidden in the earth, tending a garden. this mystery is all too complex to be elucidated in these fragments of impure thought; it is a suitable subject for meditation. 88 an interlude every nursery rime contains profound magical secrets which are open to e

by the same method. others attribute to it a more profound signifcance-which it is impossible to go into at this moment, for we must turn to- humpty dumpty sat on a wall; humpty dumpty got a great fall; all the king's horses and all the king's men couldn't set up humpty dumpty again. this is so simple as hardly to require explanation. humpty dumpty is of course the egg of spirit, and the wall is the abyss--his "fall" is therefore the descent of spirit into matter; and it is only too painfully familiar to us that all the king's horses and all his men cannot restore us to the height. only the king himself can do that! but one can hardly comment upon a theme which has been so fruitfully treated by ludovicus carolus, that most holy illuminated man of god. his masterly treatment of the identit

as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his complexity. only the simple can withstand the sword. as we are below the abyss, this weapon is then entirely destructive: it divides satan against satan. it is only in the lower forms of magick, the purely human forms, that the sword has become so important a weapon. a dagger should be sufficient. but the mind of man is normally so important to him that the sword is actually the largest of his weapons; happy is he who can make the dagger suffice! the hilt of the sw

y a piece of common bread shall be the body of god! the wand was the will of man, his wisdom, his word; the cup was his understanding, the vehicle of grace; the sword was his reason; and the pantacle shall be his body, the temple of the holy ghost. what is the length of this temple? from north to south. what is the breadth of this temple? from east to west. what is the height of this temple? from the abyss to the abyss. there is, therefore, nothing movable or immovable under the whole firmament of heaven which is not included in this pantacle, though it be but "eight inches in diameter, and in thickness half an inch" fire is not matter at all; water is a combination of elements; air almost entirely a mixture of elements; earth contains all both in admixture and in combination. so must it b

e of adeptship "see" equinox iii "aethyrs "see" equinox v and vii "aima" the great fertile mother nature "ama" the great mother not yet fertile "amoun" the god amen= zeus= jupiter, etc, etc "ankh" the symbol of "life" a form of the rosy cross "see" equinox iii "apophis" the serpent-god who slew osiris "see" equinox iii "babalon, our lady "see" equinox v, the vision and voice, 14th aethyr "babe of the abyss "see" equinox viii, temple of solomon "bhagavadgita" scared hymn of india, translated by sir edwin arnold in the "song celestial "binah" understanding, the 3rd "emanation" of the absolute "caduceus" the wand of mercury "see" equinox ii and iii "chela" pupil "chesed" mercy, the 4th "emanation" of the absolute "chokmah" wisdom, the 2nd "emanation" of the absolute "choronzon "see" equinox v


ALEISTER CROWLEY SEPHER SEPHIROTH

e beneath (cf. 203& 248 )br rmd 448 lofty twmb 449 most dazzling light xcxwcm rw) cloak tyl+ 450 tablets (e.g. of moses) twxwl the fruit of the tree c( yrp transgression(#p goodwill (grace, acceptance, favour, will) without end lwbg ny)b nwcr dwelling in eternity d( nkw# craftiness, cunning myl# the dragon; jackal nt witchcrafts, sorceries myp#k 451 the essence of man md)h t) death )tym the deep, the abyss (gn. 49:25) mwht 452 ardent desire, longing, wish tdmx the crop; the maw nbqrq 453 the animal soul in its fulness (i.e. including the creative entity or ego, chiah; living creature hyx #pn behemoth; beasts twmhb 454 a seal mtwx the gholy ones h (consecrated catamites kept by the priesthood) my#dq continually dymt zaharariel: a title of tiphareth l)yr)rhz 456 the greatest fear (cf. hmy, 5

wall ltwk legs, shanks myqw# the fig-tree and fruit hn)t you (fem. pl) hnt) face, person pwcrp 457 olives mytz furnace nwt) 458 a covenant; an engagement; a betrothed ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough; protruding nty) 462 the supernal earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 the pillar of mildness: the paths gimel, samekh and tau (cf. 26& 48) t s g crystal; glass tykwkz a rod of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75) tywn the world of yetzirah (formation; referred t

est *nq the afflictions of the sons of adam (i.e. succubae *md) ynb y(gn first buds, sproutings *myncn cash; counted out, paid down *mydwqp high, lofty *mr rubies, gems *mynynp thorn; enclosure *k# 801 signs, tokens tt) also, yea; anger; nose *p) 802 401 2: the reflection of 401, which is t, alpha& omega the assembly (or school, or academy) supernal (refers to a a, the three grades that are above the abyss) hl( ml# hby#y the vengeance of the covenant (lev. 26:25) tyrb mqn an ark (as of noah or of moses) tbt 803 person, self; back, top; wing (ch *pg created [they them (gn. 1:27 *m)rb a bone; to destroy *mrg 804 a wing (army, squadron; a chosen troop *pg) to be insensible; in deep sleep; in trance (cf. 649 *mdr 805 the faithful friend *nm)n dwd 806 silent qtw# babalon: the victorious queen (

ew fat; anointed *n#d 1006 instructions, glaws h (cf. 611) twrt the crown, summit, point; thorn (cf. 140 *cwq the ankles *mylwsrq 1008 winter *prx the breastplate of the high priest *n#x 1009 satan: the adversary *n# 1010 summer *cyq shin: a tooth *ny# craftiness, cunning *myl# witchcrafts, sorceries *myp#k 1011 foundations (ch *ny) the mountain zion *nwyc rh the essence of man *md)h t) the deep, the abyss (gn. 49:25 *mwht 1013 king of terrors *twhlb klm 1014 pertaining to autumn *prwx satan *n+#h demons *nyd# a seal *mtwx the gholy ones h (consecrated catamites kept by the priesthood *my#dq 1016 kether (spelt in full :r:t:k the lobe [of the liver (see 1047) trtwy legs, shanks *myqw# 1017 glass vessels (bottles, pitchers, phials) tw#y) black (scil. of eye-pupil; middle; homunculus *nw#y) o

satan *n+#h demons *nyd# a seal *mtwx the gholy ones h (consecrated catamites kept by the priesthood *my#dq 1016 kether (spelt in full :r:t:k the lobe [of the liver (see 1047) trtwy legs, shanks *myqw# 1017 glass vessels (bottles, pitchers, phials) tw#y) black (scil. of eye-pupil; middle; homunculus *nw#y) olives *mytz 1018 boils *nyx# 1020 green (see s.d. p. 104 *nn(r 1022 an oven, furnace *n#bk the abyss of height *mwr qmw( 1025 the secrets of wisdom hmkx twmwl(t my god, my god, why hast thou forsaken me (cf. 1029) yntqb )ml yhl) yhl) 1026 the world of yetzirah (formation; referred to the ruach *hrycyh mlw( 1029 my god, my god, why hast thou forsaken me (cf. 1025) yntqb# hml yhl) yhl) fillets (i.e. bindings [of the pillars *mhyqw#x 1030 pain, trouble, misery *nwbc( bc( eternity (lit. ga


ALEISTER CROWLEY TAO TEH KING

is- weh note: this footnote includes the diagram of the trigrams on the tree of life, but the diagram has been moved to the next page for reasons of space) 3. to understand this mystery, one must be fulfilling one's will((in a moral state, therefore, without desire, frictionless) and if one is not thus free, one will but gain a smattering of it. 4. the tao is one, and the teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith for the identity of the phases of 'o degree' and 'something' serpent-wonder refers to the magical force called kundalini) weh note: footnote #2 above, extended here. in the original each of the eleven places is enclosed in a circle for one of the ten sephiroth and da'at. this chart presents problems. crowley did not properly

eth the emptiness of space; to employ it, we must avoid creating ganglia((see liber ccxx..i.22 'let there be no difference made among you between any one thing and any other thing' weh note: quotation corrected from 'make no difference between any one thing and any other thing' inequality (an illusion) and disorder necessarily result from the departure from homogeneity) oh tao, how vast art thou, the abyss of abysses, thou holy and secret father of all fatherhoods of things! 2. let us make our sharpness blunt((for sharpness implies a concentration) let us loosen our complexes((for these are the ganglia of thought, which must be destroyed) let us((on the same principles. cf. the doctrine in ccxx as to the 'space-marks. the stars are blemishes, so to speak, on the continuity of nuit) tone do

e facing the fulfilment of most of this prophecy. and still we make haste to arm) 23 chapter xx the withdrawal from the common way. 1. to forget learning is to end trouble. the smallest difference in words, such as 'yes' and 'yea, can make endless controversy for the scholar((consider the 'homoiousios- homoiousios' quarrel of early christianity) fearful indeed is death, since all men fear it; but the abyss of questionings, shoreless and bottomless, is worse! 2. consider the profane man, how he preeneth, as if at feast, or gazing upon spring from a tower! but as for me, i am as one who yawneth, without any trace of desire. i am like a babe before its first smile. i appear sad and forlorn, like a man homeless. the profane man hath his need filled, ay, and more also. for me, i seem to have lo

ugh opportunity tempt him, he remaineth quietly in proper disposition, indifferent. should the master of an host of chariots bear himself frivolously? if he attack without support, he loseth his base; if he become a raider, he forfeiteth his throne((this is all obvious military metaphor. if we depart from the tao, we become engaged in futile activities which lead nowhere, and we find ourselves in the abyss of choronzon) 31 chapter xxvii skill in the method. 1. the experienced traveler concealeth his tracks; the clever speaker giveth no chance to the critic; the skilled mathematician useth no abacus; the ingenious safesmith baffleth the burglar without the use of bolts, and the cunning binder without ropes and knots((the reference is to certain 'puzzles' as we should call them, common in ch


ALEISTER CROWLEY THE HEART OF THE MASTER

endless aeons of creation. ay- there is nothing separate any more at all; wherefore the vision faileth, the seer being one with the seen. ii. the voice. it is not given to flesh and blood, till they be seven times purged, purged through and through, to dwell in the sanctuary of the heart of the master. my fervour is exhausted; my faith fails; i fall from the rapture of passion that pours through the abyss of space. all things feel it; all things live by it; yet nothing that knows itself knows it as it is. so now i, burning up, yet not burnt through, in the glory of that light, vibrating to, yet not vibrating altogether with, the vigour of that pulse, am just so far attuned to the heart of the master that was pure rapture in that sublime moment of union is translated into what seems a sole


ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during the aeon which it initiates. in this very early verse is already given a master key to mathematics and metaphysics. on applying this to current problems of thought, it w

ted to the limbo of all similar idle and pernicious perversions of truth. infinity remains; but only as a mathematical conception as impossible in nature as the square root of -1" this passage was written in 1902, e.v, before the revelation of the law. it remains true that 'infinite space is a contradiction in terms, and so on; but this is no argument against the cosmogeny of this book. for above the abyss every idea soever is necessarily a contradiction in terms; see liber 418 for the demonstration of this. there is much more on these points in liber aleph, and in "the urn "breathed" and "light" are highly significant words, implying the duality of creation in breath- inspiration and expiration- and that of vibratory light; while breath is also aleph, whose card is numbered zero; and ligh

e of soror hilarion, assisted the beast in obtaining the word of the equinox, this word being, so to speak, a concentrated symbolic representation of the events of the six months following. this word obtained by her was "mebulae" which, though it was not apparent at the time, is evidently suggestive of the birth of a star. exactly nine months later than this equinox, frater achad became a babe of the abyss, as is described very fully indeed in his record, some of the essential part of which will be found in the appendix weh note: the appendix has not been recovered. see frater achad's liber xxxi, not the same as crowley's liber xxxi, for more information. as it turned out, this child justified his identification as such, not only in the cipher (there cometh one- i.e. achad- to follow thee)

the more violent is the antagonism, the more is it bound in illusion, determined by relation. thus, the word "long" hath no meaning save it be referred to a standard; but love is not thus obscure, because hate is its twin, partaking bountifully of a common nature therewith. now, hear this: it was given unto me in my visions of the aethyrs, when i was in the desert of sahara, by tolga, that above the abyss, contradiction is unity, and that nothing could be true save by virtue of the contradiction that is contained in itself. behold therefore, in this method thou shalt come presently to ideas of this order, that include in themselves their own contradiction, and have no antithesis. here then is thy lever of antinomy broken in thine hand; yet, being in true balance, thou mayst soar, passiona

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

ngs as sugar. thus "sweet" means "the quality ascribed by our taste to honey, sugar, etc "white" is "what champaks, zinc oxide, sugar, etc. report to our eyesight" and so on. the proposition is ultimately an identity, for all our attempts to evade the issue by creating complications "knowledge" is therefore not a "thing-in-itself" it is rightly denied a place upon the tree of life; it pertains to the abyss. besides the above considerations, it may be observed that knowledge, so far as it exists at all, even as a statement of relation, is no more than a momentary phenomenon of consciousness. it is annihilated in the instant of its creation. for no sooner do we assent to arb than arb is absorbed in our conception of a. after the nine-days' wonder of "the earth revolves round the sun" we modi

by the hindus. and of course the distinction between ego and ego is illusion. hence hadit, who is the life of all that is, if known, becomes the death of that individuality. the new comment it follows that, as hadit can never be known, there is no death. the death of the individual is his awakening to the impersonal immortality of hadit. this applies less to physical death than to the crossing of the abyss; for which see liber 418, fourteenth aethyr. one may attain to be aware that one is but a particular 'child' of the play of hadit and nuit; one's personality is then perceived as being a disguise. it is not only not a living thing, as one had thought; but a mere symbol without substance, incapable of life. it is the conventional form of a certain cluster of thoughts, themselves the parti

dmit 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 the annihilation of the ego in the abyss is the condition of emancipating the true self, and exalting it to unimaginable heights. so long as one remains "one's self" one is overwhelmed by the universe; destroy the sense of self, and every event is equally an expression of one's will, since its occurrence is the resultant of the concourse of the forces which one recognizes as one's own. al ii,9 "remember all ye that existence is

ewspapers. reason is rubbish; race-instinct is the true guide. experience is the great teacher; and each one of us possesses millions of years of experience, the very quintessence of it, stored automatically in our subconscious minds. the intellectuals are worse than the bourgeoisie themselves; a la lanterne! give us men! understanding is the attribute of the master of the temple, who has crossed the abyss (or "pit) that divides the true self from its conscious instrument (see liber 418 "aha! and book 4, part iii. we must meditate the meaning of this attack upon the idea of "because" i quote from my diary the demonstration that reason is the absolute, whereof all truths soever art merely particular cases. the theorem may be stated roughly as follows. the universe must be expressible either


ALEISTER CROWLEY THE SWORD OF SONG

let there be light, now ananda metteya, to whom the volume in which this story was issued is inscribed. 2 taphtatharath [more usually taphthartharath t.s, the spirit of mercury. now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before had his spells availed to call so fearful a potency from the abyss of matter. son cried the accurs d one, seven days of hate unmarred by passion milder, seven days without one thought of pity, these avail to call me forth. slay me my enemy! howled the wretch. but mara trembled, enquire of ganesha concernin him! faltered at last the fiend. jehjaour awoke. iv. yes! said ganesha gloomily, the young man has given me up altogether. he tells me i am as mortal

ontradiction in terms. 2 arnold, light of asia. appendix i 108 xii. at the hour of the great initiation, continued the buddha, in the midst of the five hundred thousand arahats, the wicked jehjaour had joined himself with mara to prevent the discovery of the truth. and in mara s fall he fell. at that moment all the currents of his continued and concentrated hate recoiled upon him and he fell into the abyss of being. and in the halls of birth he was cast out into the lowest hell he became a clergyman of the church of england, further than he had ever been before from truth and light and peace and love; deeper and deeper enmeshed in the net of circumstance, bogged in the mire of tanha1 and avigga2 and all things base and vile. false vichi-kichi3 had caught him at last! xiii. aye! the hour wa


ALEISTER CROWLEY EQ I 1

deadly cold. yet the hell-clutch at her heart filled her with a fearful joy. she ran forward; she put her arms round the skeleton; she put her young lips to its bony teeth, and kissed it. instantly, as at a signal, a drench of the waters of death washed all the human life out of her being, while a rod as of steel smote her even from the base of the spine to the brain. she had passed the gates of the abyss. shriek after shriek of ineffable agony burst from her tortured 107 mouth; she writhed and howled in that ghastly celebration of the nuptials of the pit. exhaustion took her; she fell with a heavy sob* when she came to herself she was at home. still that lamentable crew of cats miauled about the house. she awoke and shuddered. on the table lay two notes. the first "you fool! they are aft

in their dread abodes without affright: on them will i impose my will, the law of light. their faces and their shapes are terrible and strange. these devils by my might to angels i will change. these nameless horrors i address without affright: on them will i impose my will, the law of light. these are the phantoms pale of mine astonied view, yet none but i their blasted beauty can renew; for to the abyss of hell i plunge without affright: on them will i impose my will, the law of light. 109 the soldier and the hunchback! and? 111 the soldier and the hunchback! and "expect seven misfortunes from the cripple, and forty-two from the one-eyed man; but when the hunchback comes, say 'allah our aid" arab proverb i inquiry. let us inquire in the first place: what is scepticism? the word means lo

absolute value in the swing of the pendulum, thought its shaft lengthen, its rate grow slower, and its sweep wider at every swing. what should interest us is the consideration of the point from which it hangs, motionless at the height of things! we 129 are unfavourably placed to observe this, desperately clinging as we are to the bob of the pendulum, sick with our senseless swinging to and fro in the abyss! we must climb up the shaft to reach that point- but- wait one moment! how obscure and subtle has our simile become! can we attach any true meaning to the phrase? i doubt it, seeing what we have taken for the limits of the swing. true, it may be that at the end the swing is always 360 so that the!-point and the?-point coincide; but that is not the same thing as having no swing at all, un

e receiveth" i shall really be glad if a few of you will get it over, and come and sit on daddy's knee! the first step is the hardest; make a start, and i will soon set the hunchback lion and the soldier unicorn fighting for your crown. and they shall lie down together at the end, equally glad, equally weary; while sole and sublime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and more still than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy

itled:19 the black watch-tower, or the dreamer. the miser, or the theist. the spendthrift, or the pantheist. the bankrupt, or the atheist. the prude, or the rationalist. the child, or the mystic. the wanton, or the sceptic. the slave, or he who stands before the veil of the outer court. the warrior, or he who stands before the veil of the inner court. the king, or he who stands before the veil of the abyss. the white watch-tower, or the awakened one. 161 the third method is found almost entirely in the second book. the third and fourth books of this essay consist of purely symbolic pictures. for the key of the portal the neophyte must discover for himself; and until he finds the key the temple of solomon the king must remain closed to him "vale" 162 19 nine pictures between darkness and li

y. so they learnt to cry "for the children, belief and obedience; for us men, solitude- the monarchy of mind, the pandemoniacal majesty of matter "a bible on the centre-table in a cottage pauperises the monarchical imagination of man; but a naked woman weeping in the wilderness, or singing songs of frenzy unto istar in the night, from the ruined summit of nineveh, invoking the elemental powers of the abyss, and casting the dust of ages about her, and crying unto bel, and unto assur, and unto nisroch, and smiting flames from the sun-scorched bones of sennacherib with the age-worn sword of sharezer and adrammelech, is a vision which intoxicates the brain with the sparkling wine of imagination, and sets the teeth a- rattling in the jaws, and the tongue a-cleaving to the palate of the mouth. b

eeping. gird up your loins and speed to the hills; and perchance on the way under the cedars and the oaks ye meet god face to face and know. but be not downcast if ye find not god in the froth or the dregs of the first cup: drink and hold fast to the sword of resolution- onwards, ever onwards, and fear not! devils shall beset the path of the righteous, and demons, and all the elemental spirits of the abyss. yet fear not! for they add grandeur and glory to the might of god's power. pass on, but keep thy foot upon their necks, for in the region whither thou goest, the seraph and the snake dwell side by side "sume lege" open the book of thyself, take and read. eat, for this is thy body; drink, for this is the blood of thy redemption. the sun thou seest by day, and the moon thou beholdest by n

rs thereof are eternity, and the walls infinity, and the floor immortality, and the roof- but ye shall know of this hereafter! spoil thyself if so thou readest thyself; but if it is written adorn thyself, then spare not the uttermost farthing, but deck thyself with all the jewels and gems of earth; and from a child playing with the sands on the sea- shore shalt thou become god, whose footstool is the abyss, and from whose mouth goeth forth the sword of the salvation and destruction of the worlds, and in whose hand rest the seven stars of heaven. 198 the wanton there is a woman, young, and beautiful, 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 an

rolling onwards to the shore from whence they came; and when at the height of their majesty shall their pride and dominion be dashed against the rocks of doubt, and all thy glory shall become as the spume and the spray of shattered waters, blown hither and thither by the storm" then she caught me up in the web of her subtleties and breathed into my nostrils the breath of time; and bore me 201 to the abyss, where all is as the darkness of doubt, and there she strangled me with the hemp and the silk of the abominations and arrogance of mine understanding. and the second head is as the head of a young woman veiled with a veil as clear as rock crystal, and crowned with a crown fashioned in the shape of a double cube around which is woven a wreath of lilies and ivy. and her countenance is as t


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a rho omicron sigma; secunds, pi upsilon rho alpha mu iota sigma; tertia phi alpha lambda lambda omicron sigma vocatur. et hae reflexiones aquaticae sunt trium enthusiasmorum, apollonis, dionysi, veneris "tota stella est nechesh et messiach, nomen hb:heh hb:yod hb:heh hb:aleph cum hb:heh hb:vau hb:heh hb:yod conjunctum "there are three contemplations as it were breaths in the human mind, that "is the abyss of hell: the first is called" nu epsilon kappa rho omicron sigma, the "second" pi upsilon rho alpha mu iota sigma, and the third "phi alpha lambda lambda omicron sigma" these are the watery reflexions of the three enthusiasms; those of apollo "dionysys, and aphrodite" the whole star is nechesh and messiach, the name" hb:heh hb:yod hb:heh hb:aleph" joined "with "hb:heh hb:vau hb:heh hb:yo

all her joy was theirs, and all their madness hers! yea! thou and i that strove for mastery in love, circling the altar stone maze-like, with magic moan, forthwith made that divinest destiny our own. throughout that violent vigil we wove the stormy sigil, our faces ashen-lipped from our heart's blood that dripped on the armed talismans of that moon-vaulted crypt. then came the sombre spectre from the abyss of nectar; yea, from the icy north came the great vision forth, a giant breaking through the weary web of wrath. 61 then, in the midst, behold that blaze of burnished gold imperishable, set with adamant and jet; and by the obscene head we hailed him baphomet. hail to the master, hail! lord of the sabbath! baal! i kiss thy feet, i kiss thy knees- and this- and this- till i am lifted up to

e spirit in the act" own loss. those who are seek "pentecost" 1904. ing to exercise the powers of the "let then the student contradict soul apart from its graces are tread- every vision and refuse to enjoy it" ing the downward path "postcards to probationers" 1909. 140 "the quest of miraclous power "it is waste of power (the most (pertains to) the sciences of the expensive kind of power) to 'make the abyss" spirits bring us all kinds of food, etc "john st john" 1908 "the tradition rebours is de "divination should be discarded from finitely and clearly that of mira- the start" ib. culous power in the quest and "to use the spiritual forces to secure attainment thereof" health is the vilest black magic" ib "he asked him (i.e. the adept) frequently to dine, forgetting purposely the wine (thoug

what's worse there's no denying they are first-rate verse. it surely cannot be that pan's in clover and england's days of sunday-school are over! percy flage. the graces of interior prayer. father poulain, s. j. it would be easy, and was tempting, to dismiss father pulain and his 650 pages with a jest- i have done harder things- for the mountains of his prejudice are difficult to approach across the abyss of his ignorance. for example, he devotes just a paragraph to "yogis" these persons he describes as "hindu buddhists" who are "pantheists" and endeavour to produce "a state of stupefaction" in "their mental powers which are very low" and a "comatose condition" of their body, whose joints they dislocate. how well this describes such people as the buddha and the author of the bhagavadgita!

e wonderful cover, i think that the world's pool of sound suggests itself as an alternative title to this thin volume. this but bony- nor could sweeter marrow be found elsewhere. the volume has, i am afraid, an unfortunate horoscope, owing no doubt to some affliction in virgo, with no correspondingly strong influence from the house of taurus. let use leave it at that. george raffalovich. babes of the abyss! behold form without soul! of womanhood (philosophical weininger-womanhood) ether archer is the supreme expression. she is passion rebours; l -bas in excelsis. one can imagine her writhing away from even the infamies and hysterics of canon docre; or, having won her broomstick, declining to go to the sabbath. hers is the glass fruit of murano, with its tinkling bells; hers that obscene ch


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shed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom of death. illustration on page 4 described: this is an isosceles triangle with height about 7 times the

ld! i looked and saw a great abyss and a dark funnel of whirling waters or fixed airs, wherein were cities and monsters and trees and atoms and mountains and little flames (being souls) and all the material of an universe. and all are sucked down one by one, as necessity hath ordained. for below is a glittering jewelled globe of gold and azure, set in a world of stars. and there came a voice from the abyss, saying "thou seest the current of destiny! canst thou change one atom in 8 its path? i am destiny. dost thou think to control me? for who can move my course" and there falleth a thunderbolt therein: a catastrophe of explosion: and all is shattered. and i saw above me a vast arm reach down, dark and terrible, and a voice cried: i am eternity. and a great mingled cry arose "no! no! no! al

velucorsapax. 2 in the light of the cry of loe, this passage seems to mean precisely the opposite of its apparent meaning. and the voice of the aeon cried: return, return, return! the time sickeneth, and the space gapeth, and the voice of him that is, was and shall be crowned rattles in the throat of the mighty dragon of eld. thou canst not pass by me, except thou have the mystery of the word of the abyss. now the angel putteth back the sapphire stone into his breast; and i spake unto him and said, i will fight with thee and overcome thee, except thou expound unto me the word of the abyss. now he makes as if to fight with me (it is very horrible, all the tentacles moving and the flail flashing, and the fierce 13 eyeless face, strained and swollen. and with the magic sword i pierce through

w he makes as if to fight with me (it is very horrible, all the tentacles moving and the flail flashing, and the fierce 13 eyeless face, strained and swollen. and with the magic sword i pierce through his armour to his breast. he fell back, saying: each of these my scars was thus made, for i am the warden of the aethyr. and he would have said more; but i cut him short, saying: expound the word of the abyss. and he said: discipline is sorrowful and ploughing is laborious and age is weariness. thou shalt be vexed by dispersion. but now, if the sun arise, fold thou thine arms; then shall god smite thee into a pillar of salt. look not so deeply into words and letters; for this mystery hath been hidden by the alchemists. compose the sevenfold into a fourfold regimen; and when thou hast understo

ave compassion on the children of earth? was it not enough that the rose should be red with the blood of thine heart, and that its petals should be by 7 and by 7? 16 she is weeping, weeping. and the tears grow and fill the whole stone with moons. i can see nothing and hear nothing for the tears, though she keeps on praying "take of these pearls, treasure them in thine heart. is not the kingdom of the abyss accurst" she points downward to the cauldron; and now in it there is the head of a most cruel dragon, black and corrupted. i watch, and watch; and nothing happens. and now the dragon rises out of the cauldron, very long and slim (like japanese dragons, but infinitely more terrible, and he blots out the whole sphere of the stone. then suddenly all is gone, and there is nothing in the ston

faint and sorrowful, saying: far off and lonely in the secret stone is the unknown, and interpenetrated is the knowledge with the will and the understanding. i am alone. i am lost, because i am all and in all; and my veil is woven of the green earth and the web of stars. i love; and i am denied, for i have denied myself. give me those hands, put them against my heart. is it not cold? sink, sink, the abyss of time remains. it is not possible that one should come to zaa. give me thy face. let me kiss it with my cold kisses. ah! ah! ah! fall back from me. the word, the word of the aeon is makhashanah. and these words shalt thou say backwards: 17 ararnay obolo maharna tutulu nom lahara en nediezo lo sad fonusa sobana arana binuf la la la arpazna uohulu when thou wilt call my burden unto appea

ethyr. and it breaks, and within there is a golden eagle. and he cries: woe! woe! woe! yea, woe unto the world! for there is no sin, and there is no salvation. my plumes are 19 like waves of gold upon the sea. my eyes are brighter than the sun. my tongue is swifter than the lightning. yet am i hemmed in by the armies of night, singing, singing prases unto him that is smitten by the thunderbolt of the abyss. is not the sky clear behind the sun? these clouds that burn thee up, these rays that scorch the brains of men with blindness; these are heralds before my face of the dissolution and the night. ye are all blinded by my glory; and though ye treasure in your heart the sacred word that is the last lever of the key to the little door beyond the abyss, yet ye gloss and comment thereupon; for

at atmosphere, the pillars kindle to a dull glowing crimson, and the throne is a dull, ruddy gold. and now, through the humming, come very clear, bell-like notes, and farther still a muttering, like that of a gathering storm. and now i hear the meaning of the muttering: i am he who was before the beginning, and in my desolation i cried aloud, saying, let me behold my countenance in the concave of the abyss. and i beheld, and lo! in the darkness of the abyss my countenance was black, and empty, and distorted, that was (once) invisible and pure. then i closed mine eye, that i might not behold it, and for this was it fixed. now it is written that one glance of mine eye shall destroy it. and mine eye i dare not open, because of the foulness of the vision. therefore do i gaze with these two eye

a pair of balances appears in the stone, and on the bar of the balance is written: motion about a point is iniquity. and behind the balances is a plume, luminous, azure. and somehow connected with the plume, but i cannot divine how, are these words: breath is iniquity (that is, any wind must stir the feather of truth) and behind the plume is a shining filament of quartz, suspended vertically from the abyss to the abyss. and in the midst is a winged disk of some extremely delicate, translucent substance, on which is written in the "dagger" alphabet: torsion is iniquity (this means, that the rashith ha-gilgalim is the first appearance of evil) and now an angel appears, like as he were carven in black diamonds. and he cries: woe unto the second, whom all nations of men call the first. woe unt


ALEISTER CROWLEY EQUINOX EQ I 1 2

in the hanged man or shavasana, the "corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them e

iet hours. 8.53. i have endured the supreme temptation and assault of the enemy. in this wise. first, i found that i did not want sleep i couldn't stop "waiting. next, i said "since last night that black ritual (see entry 10.55) did at least serve to turn all my thoughts to the one thought, i will try it again then i said:"no; to do so is not pure 'waiting. and then as by a flash of lightning the abyss of the pit opened, and my whole position was turned. i saw my life from the dawn of consciousness till now as a gigantic "pose" my very love of truth assumed for the benefit of my biographer! all these strange things suffered and enjoyed for no better purpose than to seem a great man. one cannot express the horror of this thought; it is the thought that murders the soul and there is no

k of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth all-embracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out


ALEISTER CROWLEY EQUINOX EQ I 2 2

s. hb:qof. the moon. 29th. 19. sun. hb:resh. the sun. 30th. 20. dee. hb:shin. the angel. 31st. 21. saturn. hb:taw. the universe. 32nd. the two veils are represented in the drawing by heavy horizontal lines, and here by shaded lines, with the text included in the approximation below. 10 =1 kether .ipsissimus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malk

winter, so the candidate may thus affirm the commencement of his emancipation from the darkness of ignorance. the hierophant and hiereus return to their thrones, therefore it is not arouerist but osiris himself that addresseth the candidate in the words "the voice of my higher soul said unto me: let me enter the path of darkness, peradventure thus shall i obtain the light; i am the only being in the abyss of darkness: from the darkness came i forth ere my birth, from the silence of a primal sleep! and the voice of ages answered unto my soul: i am he who formulates in darkness, but the darkness comprehendeth it not" and this is to confirm the link established between the neschamah and the genius by communicating the conception thereof unto the ruach. thus, therefore, osiris speaketh in the

the "hierophant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presence of fire: heaven cannot speak their fulness, earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve constellations of the zodiac" he then e

arnates the quintessential pan? what shore stretches beyond this secret door? hail! o thou sevenfold star of green, thou fourfold glory- all this teen caught up in ecstasy- a boon to pass me singing through the moon! nay! i knew not what glory shone gold from the breathless bliss beyond: but this i know that i am gone to the heart of god's great diamond! i match &c. 329 kether i am passed through the abyss of flame. hear ye that i am that i am! the return behold! i clothe mine awful light in yonder body born of night. its mind be open to he higher! its heart be lucid-luminous! the temple of its own desire the temple of the rosy cross! as horus sped the flame, harpocrates receive the flame, and set the soul at ease. i who was one am one, all light balanced within me, ordered right, as it wa


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. the mind may become a 73 total blank, the only relief (strange as it sounds) being the all but intolerable mental agony of the consciousness. this agony, belonging to the lower stage of vedana, is the drag, ever pulling back the mystic as he endeavours to break down the blackness of his insanity. yet the unity of its anguish is the proof of its selfhood, and the earnest of its resurrection from the abyss. such a mystic state may last through several days, perhaps through weeks. i should not care to assert limitations. the slightest error in the process would almost certainly result in permanent and hopeless melancholia; suicide might be the most fortunate termination. xvi "o how the world hath inflexible intellectual rulers" zoroaster "sankhara- the reader will notice- i trust with paine

s universe: crushed its black juice out, while his anger shook his dumbness pregnant with a curse. i made me ink, and in a little book i wrote one word that god himself, the adder of thought, had never heard. xv it detonated. nature, god, mankind like sulphur, nitre, charcoal, once 97 blended, in one annihilation blind were rent into a myriad of suns. yea! all the mighty fabric of a mind stood in the abyss, belching a law for "that" more awful than for "this" xvi vain was the toil. so then i left the wood and came unto the still black sea, that oily monster of beatitude('hath "thee" for "me" and "me" for "thee) there as i stood, a mask of solitude hiding a face wried as a satyr's, rolled that ocean into space. xvii then did i build an altar on the shore of oyster-shells, and ringed it roun

el, cambridge then silence,and the veil of light is raised and darkness seen behind. now softly sound the angels' herald-trumpets, calling round thunders and mighty winds and powers amazed. now laden with the spirit of man's hand there bursts an awful clarion-shout and brings strange whispering and rushing of strange wings battling, and furtive secrets of command. down from the height and up from the abyss are swept dominion, power, angel, throne, for unimaginable ends, and hiss, and fall. the heralds trumpet; they are gone. tread softly 'tis in god's house thou hast been- and fearfully 'tis god that thou hast seen. g. h. s. pinsent. 162 a note on genesis from the paper written by the v.h. fra. i.a. 5 degree= 6 square 163 a. a. publication in class c. issued by order: d.d.s. 7 degree= 4 sq

od, the fierce and swart; at noon thou ridest forth to war! nowit asali fardh salat assohri allahu akabr. i praise thee, god, whose arrows dart their royal radiance o'er the scar: nowit asali fardh salat asasri allahu akabr. i praise thee, god, whose fires depart, who drivest down the sky thy car: nowit asali fardh salat al maghrab allahu akabr. i praise thee, god, whose purple heart is hidden in the abyss afar: nowit asali fardh salat al asha allahu akabr. dost achiha khan. weh note- a more loose translation would have to be published in a bucket! each of these adorations differs from the others by a single word and occasional article 186 illusion d'amoureux she lay, the gilded lily with geranium lips, in the midst of the flower of night. kindlier than the moon, her body glowed with more

kiss; his arms crushed her into his mouth as a boy might crush some golden grape; the majesty of his passion clove her with white-hot steel; her life rushed headlong down the steeps of annihilation. yet in her rose the awful dawn of a new life, vast and 189 magnificent. she became the god, absorbed in his being; her dreadful shriek- the cry of a soul at heaven's gate smitten by the lightning into the abyss- changed to a marvellous laughter of love as she touched the summit of felicity* so much i saw; yet the cloud withdrew itself; the lights redeemed their lustre. there in the midst my love awaited me- me- and i stood, as a diver that hesitates, so that he may enjoy to the full the foretaste of the plunge. i stood there, very god of very god, in the glittering green of her eyes, that darte


ALEISTER CROWLEY EQUINOX EQ I 3 2

oke! o thou! from whom the universe did spring! thou, the all-father, thou whose plumes of power rise up to touch the throne of the concealed! mighty! merciful! magnificent! thee, thee, thee, thee, i invoke! behold! thou hast lifted up thy voice and the hills were shaken! yea, thou didst cry aloud and the everlasting hills did bow! they fled away; they were not! and thine awful sea rolled in upon the abyss! for thou didst look upon my face and say: thou art my son, this day have i begotten thee! yea, o my father, thou hast spoken unto me and said "sit thou on my right hand" 191 but i have covered my face. i have hidden myself. i have knelt before thee in the glory of thy face! arise, lord god, arise and shine! i am to-day and i am yesterday! i am the brother of the golden dawn! in the char

.t.e.g. and q.f.d.r. respectively charge the talisman with enterer sign. in part i, t.t.e.g. will imagine herself throughout as clothed with a violet light and between two mighty pillars, of smoke and flame. a white light must pervade the violet from above. her station is in the place of jupiter. i invoke thee, the terrible and invisible god! i call thee from the azure throne! i raise my voice in the abyss of water! i raise my soul to contemplate thy face! amoun! come unto me! hear me! appear in splendour unto these who worship at thy feet! for who am i before thy face? what is man, that thou art mindful of him; or the son of man that thou visitest him! thou hast made him a little lower than the elohim_ thou hast crowned him with glory and honour! amoun! hear me! come unto me! in myself i

sate by the well with the woman of samaria. now the five husbands were five great religions which had defiled the purity of the virgin of the world: and "he whom thou now hast" was materialism (or modern thought) other scenes also i saw in his life: and behold i also was crucified! now did i go backwards in time even unto berashith, the beginning, and was permitted to see marvellous things. first the abyss of the water: on which i, even i, brooded amid other dusky flames as s upon m held by my genius. and i beheld the victory of r upon apophis and the first of the golden dawns! yea: and monsters, faces half-formed, arose: but they subsisted not. and the firmament was. again the chaos and the death! then "ath" hashamaim v "ath" h-aretz. there is a whirling intertwining infinitude of nebulae


ALEISTER CROWLEY EQUINOX EQ I 3 3

exactly; i never cared a dump for him. he was just a text for my sermon then; and so he is now. edward kelley. strange houses of sleep. by arthur edward waite. william rider and sons, 12"s" 6"d" net. i have always held arthur edward waite for a good poet; i am not sure that he is not a great poet; but that he is a great mystic there can be no manner of doubt "strange houses of sleep" conceived in the abyss of a noble mind and brought forth in travail of chaos that hath been stirred by the breath, is one of the finest records of mystical progress that is possible to imagine. i may be biased in my judgment by this fact, that long ago when first my young heart stirred within me at the sound of the trumpet_ perchance of israfel_ and leapt to grasp with profane hands the holy grail, it was to m

sional discords. it is as if an eternal funeral passed along, and the motor-hearse had something wrong with the ignition_ and the exhaust. it is as if a man were lost upon a lonely marsh in the flat country and constantly slipped and sat down with a splash in a puddle. these be ignoble images, my masters! the fact is that you are both myopic and tone-deaf. you peer into the darkly splendid world, the abyss of light_ for it is light, to the seer_ and you see but "unintelligible images, unluminous, formless, and void" then you return and pose as one who has trodden the eternal snows. you are like a man who puts a penny into a mutoscope that is out of order; and, rather than admit that he has been swindled, pretends to have enjoyed it. you are like a parvenu with an ill-cooked chop at a swagg

ee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 15 the chapter known as gemini the twelvefold conjuration of god and the unity thereof i adore thee by the twelve conjurations and by the unity thereof. 1. o thou consuming eye of everlasting light set as a pear betwixt the lids of night and day; i swear to thee by the formless void of the abyss, to lap the galaxies of night in darkness, and blow the meteors like bubbles into the frothing jaws of the sun. 2. o thou ten-footed soldier of blue ocean, whose castle is built upon the sands of life and death; i swear to thee by the glittering blades of the waters, to cleave my way within thine armed hermitage, and brood as an eyeless corpse beneath the coffin-lid of the mighty sea. 3

thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 18 the chapter known as cancer the twelvefold certitude of god and the unity thereof i adore thee by the twelve certitudes and by the unity thereof. 1. o thou sovran warrior of steel-girt valour, whose scimitar is a flame between day and night, whose helm is crested with the wings of the abyss. i know thee! o thou four-eyed guardian of heaven, who kindleth to a flame the hearts of the downcast, and girdeth about with fire the loins of the unarmed. 2. o thou sovran light and fire of loveliness, whose flaming locks stream downwards through the aethyr as knots of lightning deep-rooted in the abyss. i know thee! o thou winnowing flail of brightness, the passionate lash of whose en

nt forests, whose voice is as the murmur of unappeasable winds caught up in the arms of the swaying branches. i know thee! o 19 thou rumble of conquering drums, who lulleth to a rapture of deep sleep those lovers who burn into each other, flame to fine flame. 5. o thou sovran guide of the star-wheeling circles, the soles of whose feet smith plumes of golden fire from the outermost annihilation of the abyss. i know thee! o thou crimson sword of destruction, who chasest the comets from the dark bed of night, till they speed before thee as serpent tongues of flame. 6. o thou sovran archer of the darksome regions, who shooteth forth from thy transcendental crossbow the many-rayed suns into the fields of heaven. i know thee! o thou eight-pointed arrow of light, who smiteth the regions of the se

with dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know thee! o thou flame-crowned self-luminous one, the lash of whose whip gathered the ancient worlds, and looseth the blood from the virgin clouds of heaven. 11. o thou sovran moonstone of pearly loveliness, from out whose many eyes flash the fire-clouds of life, and whose breath enkindleth the byss and the abyss. i know thee! o thou fountain-head of fierce aethyr, in the pupil of whose brightness all things lie crouched and wrapped like a babe in the womb of its mother. 12. o thou sovran mother of the breath of being, the milk of whose breasts is as the fountain of love, twin-jets of fire upon the blue bosom of night. i know thee! o thou virgin of the moonlit glades, who fondleth us as a drop of

r in the whisperings that wake within the valleys! i deny thee by the powers of mine understanding; crown me in the unity of thy might, and flash me as a scarlet tongue into thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 4. o thou god of the nothingness of all things! thou who art neither the crown of the flaming storm; nor the opalescence of the abyss: o thou who art not a nymph in the foam of the sea; nor a whirling devil in the sand of the desert! i deny thee by the powers of mine understanding; bear me in the unity of thy might, and pour me forth from out the cup of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 5. o thou god of the nothingness of all things! thou who art neith

? 10. o what art thou, o god my god, thou soft pearl set in a bow of effulgent light? o thou drop of shimmering dew! thou surging river of bewildering beauty who speedest as a blue arrow of fire beyond, beyond! o how can i measure the poisons of thy limbeck, and yet be for ever transmuted in the athanor of thine understanding? 50 11. o what art thou, o god my god, thou disrober of the darkness of the abyss? o thou veil'd eye of creation! thou soundless voice who, for ever misunderstood, rollest on through the dark abysms of infinity! o how can i learn to sing the music of thy name, as a quivering silence above the thundering discord of the tempest? 12. o what art thou, o god my god, thou teeming desert of the abundance of night? o thou river of unquench'd thirst! thou toungeless one who li


ALEISTER CROWLEY EQUINOX EQ I 3

vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the

d joy are transcended even in early visions. ananda (bliss_ and its opposite_ mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior 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 open

that is different! 33 marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to show the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet- why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that unfathomable hell. even the shadows that ari

ore! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk's eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune star i swear to break the twi-forked bar. but how to attain? flexes and leans the strongest will that lacks the means. marsyas. there are seven keys to the great gate, being eight in one and one in eight. 40 first, let the body of thee be still, bound by the cerements of w

h them. your eye fixes itself upon a tree, bent by the wind into an harmonious curve; in some seconds that which in the brain of a poet would only be a very natural comparison becomes in yours a reality. at first you lend to the tree your passions, your desire, or your melancholy; its creakings and oscillations become yours, and soon you are the tree. in the same way with the bird which hovers in the abyss of azure: at first it represents symbolically your own immortal longing to float above things human; but soon you are the bird itself. suppose, again, you are seated smoking; your attention will rest a little too long upon the bluish clouds which breathe forth from your pipe; the idea of a slow, continuous, eternal evaporation will possess itself of 82 your spirit, and you will soon appl

right in the intelligence which is enlightened by intoxication. then the hashish spreads itself over all life; as it were, the magic varnish. it colours it with solemn hues and lights up all its profundity; jagged landscapes, fugitive horizons, perspectives of towns whitened by the corpse- like lividity of storm or illumined by the gathered ardours of the sunset; abysses of space, allegorical of the abyss of time; the dance, the gesture or the speech of the actors, should you be in a theatre; the first-come phrase if your eyes fall upon a 97 book; in a word, all things; the universality of beings stands up before you with a new glory unsuspected until then. the grammar, the dry grammar itself, becomes something like a book of "barbarous names of evocation" the words rise up again, clothed

racle of the imagination, which has been performed by man, the which may not yet again be performed by him. the sun has stood still upon gibeon and the moon in the valley of ajalon, and the stars of heaven have fallen unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken by a mighty wind. what are suns, and moons, and stars, but the ideas of dreaming children cradled in the abyss of a drowsy understanding? to the blind worm, the sun is as the fluttering of warm wings in the outer 137 darkness, and the stars are not; to the savage, as welcome ball of fire, and the glittering eyes of the beasts of night: to us, as spheres of earth's familiar elements and many hundred million miles away. and to the man of ten thousand years hence_ who knows! and to him a hundred mil


ALEISTER CROWLEY EQUINOX EQ I 4

f magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those ri


ALEISTER CROWLEY EQUINOX EQ I 6 2

ut, 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 "and" capricornus. the mother of heaven is enthroned. magister templi. mother of heaven, let us lament together["recites swinburne's "ilicet<
f magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cap embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those ri


ALEISTER CROWLEY EQUINOX EQ I 6

e in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine- the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits you a companion; and that companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have said "seek out the glittering image in the place ever golden, and unite yourselves with it" 21 37. many have arisen, being foolish. they have said "stoop down unto the darkly splendid world, and be wedded t

y brain be dumb, and thy heart beat no more, and all thy life shall go from thee; and thou shalt be cast out upon the midden, and the birds of the air shall feast upon thy flesh, and thy bones shall whiten in the sun. 5. then shall the winds gather themselves together, and bear thee up as it were a little heap of dust in a sheet that hath four corners, and they shall give it unto the guardians of the abyss. 6. and because there is no life therein, the guardians of the abyss shall bid the angels of the winds pass by. and the angels shall lay thy dust in the city of the pyramids, and the name thereof shall be no more. 25 7. now therefore that thou mayest achieve this ritual of the holy graal, do thou divest thyself of all thy goods. 8. thou hast wealth; give it unto them that have need there

e of thy father. let thy foot trample the belly of thy wife, and let the babe at her breast be the prey of dogs and vultures. 11. for if thou dost not this with thy will, then shall we do this despite thy will. so that thou attain to the sacrament of the graal in the chapel of abominations. 12. and behold! if by stealth thou keep unto thyself one thought of thine, then shalt thou be cast out into the abyss for ever; and thou shalt be the lonely one, the eater of dung, the afflicted in the day of be-with-us. 13. yea! verily this is the truth, this is the truth, this is the truth. unto thee shall be granted joy and health and wealth and wisdom when thou art no longer thou. 14. then shall every gain be a new sacrament, and it shall not defile thee; thou shalt revel with the wanton in the mark

t- the light of the tempest. but the light of the silver star? oh, my brothers (he began to speak aloud) give me wisdom as you have given me understanding! knowledge and grace and power? these are nothing and less than nothing. is not this a precious think that you have given into my charge? am not i too young among you to bear so wonderful a burden? it is the first time that i have dared so far. the abyss! the razor-edge! frail bridge and sharp! yet is it not a ray of the evening star, a ray of venus, of the love supernal" can i tell black from white? it seems i can- and then the certainty flickers, and i doubt. i doubt. i am always doubting. perhaps a wise man grows angry, and declares his will 'it shall be what o'cock i say it is' or. see! i lay the threads on her white breast. no doubt

you've got a good woman: make the most of her "a great woman, perhaps "a good woman. in the next siege of paris i hope i shall not have to boil your head; i prefer thick soup. a good woman. a sister of the silver star, my good goat "i do not understand, master "you never will, i think. o generation of vipers! o prosy princox! o coxcomb of kafoozelum "i beg your pardon, sir! you know she failed in the abyss "i? you? this is intolerable. give me mere hafiz! here, thickhead! she was your mistress, i suppose? most women in paris seem to be" 146 "sir "yes or no? well, silence gives consent- no! she wasn't! you lie! she never gave herself but once- go and look at the mark on her throat" rolles reeled back, stunned by the bludgeon truth "i am no fool "not by a long chalk! keep your end up, and yo


ALICE A BAILEY07 FROM INTELLECT TO INTUITION

and the divine reality which we hope exists. but it remains for us a matter for faith, and we want certainty. the life of the senses does not seem to carry us far enough along the path towards our goal. it is a fluid existence which we lead, being sometimes carried by our high desires to a mountain top of wonder on which we stay just long enough to get a vision of beauty, and then are hurled into the abyss of our daily environment, our animal nature and the chaotic world in which our destiny places us. we sense a certainty which ever eludes us; we strive for a goal which seems outside ourselves and which evades our most frantic efforts; we struggle and fight and anguish to achieve a realization to which the saints have testified and to which the knowers of the race bear continuous witness


APOCRYPHON OF JOHN

ho is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 5 of 12 8/16/2006 5:17 pm had mixed

the voice had come from his mother. and he did not know from where it came. and he taught them, the holy and perfect mother-father, the complete foreknowledge, the image of the invisible one who is the father of the all (and) through whom everything came into being, the first man. for he revealed his likeness in a human form "and the whole aeon of the chief archon trembled, and the foundations of the abyss shook. and of the waters which are above matter, the underside was illuminated by the appearance of his image which had been revealed. and when all the authorities and the chief archon looked, they saw the whole region of the underside which was illuminated. and through the light they saw the form of the image in the water "and he said to the authorities which attend him 'come, let us cr


BAPHOMANTIS LUCIFERIAN SATANIC MASS

you who come to enslave the race of man. you were sent by he who calls himself god, to strengthen the chains of bondage. i invoke you in order to brake the chains of bondage and kindle the fires of freedom. yes, you have gained many followers and sheep of your fold but now the tide is turning and your flock is learning the truth. in the name of lucifer, the daemons and legions. i condemn thee to the abyss and free the souls of all you have taken. this host is your filth that only your sheep will eat! take the wafer and burn in a special black candle and say "i take your worthless host and turn it into toast" after take up the chalice, with it in your hand, construct in the air, an inverted pentagram,while saying: veni, omnipotens aeternae diabolus! each drink from chalice and then say: so


BEHOLDERS OF NIGHT

of the earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the specific focuses of the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is from the well spring of the abyss (the 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 deat


BLAVATSKY H P ANTHROPOGENESIS

st being destroyed, as it was a failure. the cosmogonical tablets prove that this our actual creation was preceded by others (see "hibbert lectures" p. 390; and as shown by the author of "the qabbalah" in the zohar, siphrah dzeniouta, in jovah rabbah, 128a, etc, etc. the kabala states the same (b) oannes (or dagon, the chaldean "man-fish) divides his cosmogony and genesis into two portions. first the abyss of waters and darkness, wherein resided most hideous beings- men with wings, four and two-faced men, human beings with two heads, with the legs and horns of a goat (our "goat-men* hippocentaurs, bulls with the heads of men, and dogs with tails of fishes. in short, combinations of various animals and men, of fishes, reptiles and other monstrous animals assuming each other's shapes and cou

dhyani from the bright father-mother, from the white (solar-lunar) regions they came* from the abodes of the immortal-mortals (a (a) the explanations given in our stanzas are far more clear than that which the legend of creation from the cutha tablet would give, even were it complete. what is preserved on it, however, corroborates them. for, in the tablet "the lord of angels" destroys the men in the abyss, when "there were not left the carcases and waste" after they were slaughtered. after which they, the great gods, create men with the bodies of birds of the desert, human beings "seven kings, brothers of the same family" etc, which is a reference to the locomotive qualities of the primary ethereal bodies of men, which could fly as well as they could walk* but who "were destroyed" because

etary gods, but prakriti, materialised and localised. the moon, masculine in its theogonic character, is[[footnote(s* the goddess who gave birth to these primordial monsters, in the account of berosus, was thallath, in greek thalassa "the sea* see, for comparison, the account of creation by berosus (alexander polyhistor) and the hideous beings born from the two-fold principle (earth and water) in the abyss of primordial creation: neras (centaurs, men with the limbs of horses and human bodies, and kimnaras (men with the heads of horses) created by brahma in the commencement of the kalpa* see commentary following sloka 18[[vol. 2, page] 66 the secret doctrine. in its cosmic aspect only, the female generative principle, as the sun is the male emblem thereof. water is the progeny of the moon

nature" the twenty-eight kinds of badha, or imperfections, do not apply, as wilson thought, to the animals now known and specified by him* for these did not exist in those geological periods. this is quite plain in the said work, in which the first created (on this globe) are the "five-fold immovable creation" minerals and vegetables; then come those fabulous animals, tiryaksrota (the monsters of the abyss slain by the "lords" see stanzas ii. and iii; then the urdhwasrotas, the happy celestial beings, which feed on ambrosia; then lastly, the arvaksrotas, human beings- brahma's[[footnote(s* see book i, chap. v, p. 71[[vol. 2, page] 163 creators and sub-creators. seventh creation so-called. but these "creations" including the latter, did not occur on this globe, wherever else they may have t

h three die, while the innermost man is immortal. and now we approach the "secret of satan" 37, 38, 39. upon satan only is the shame of generation. he hath lost his virginal estate (so hath the kumara by incarnating: uncovering heavenly secrets, he hath entered into bondage. he compasseth with bonds and limits all things" 42, 43, 44 "twain are the armies of god: in heaven the hosts of michael; in the abyss (the manifested world) the legions of satan. these are the unmanifest and the manifest; the free and the bound (in matter: the virginal and the fallen. and both are the ministers of the father, fulfilling the word divine" therefore- 55 "holy is the sabbath of god: blessed and sanctified is the name of the angel of havas- satan. for "the glory of satan is the shadow of the lord: god in th

endowed him with a soul. and now began the animosity of ilda-baoth toward his own creature. following the impulse of the divine light, man soared higher and higher in his aspirations; very soon he began presenting not the image of his creator ilda-baoth but rather that of the supreme being, the 'primitive man' ennoia. then the demiurgos was filled with rage and envy; and fixing his jealous eye on the abyss of matter, his looks envenomed with passion were suddenly reflected as in a mirror; the reflection became animate, and there arose out of the abyss satan, serpent, ophiomorphos 'the embodiment of envy and cunning. he is the union of all that is most base in matter, with the hate, envy, and craft of a spiritual intelligence" this is the exoteric rendering of the gnostics, and the allegory

abstract sense, was called "the realm of divine knowledge" and by the chaldees or initiates ab soo, the habitat (or father, i.e, the source) of knowledge, because it is in space that dwell the intelligent powers which invisibly rule the universe* in the same manner and on the plan of the zodiac in the upper ocean or the heavens, a certain realm on earth, an inland sea, was consecrated and called "the abyss of learning; twelve centres on it in the shape of twelve small islands representing the zodiacal signs- two of which remained for ages the "mystery signs* and were the abodes of twelve hierophants and masters of wisdom. this "sea of knowledge" or learning* remained for ages there, where now stretches the shamo, or gobi desert. it existed until the last great glacial period, when a[[footn

has levi, as apocalyptic as the writings of any of the alchemists "lucifer, the astral light. is an intermediate force existing in all creation, it serves to create and to destroy, and the fall of adam was an erotic intoxication which has rendered his generation a slave to this fatal light. every sexual passion that overpowers our senses is a whirlwind of that light which seeks to drag us towards the abyss of death, folly. hallucinations, visions, ecstasies are all forms of a very dangerous excitation due to this interior phosphorus. thus light, finally, is of the nature of fire, the intelligent use of which warms and vivifies, and the excess of which, on the contrary, dissolves and annihilates. thus man is called upon to assume a sovereign empire over that (astral) light and conquer there

al philosophical view of the now disfigured tenet in antiquity. the verbum, or the "son" was shown in a dual aspect by the pagan gnostics- in fact, he was a duality in full unity. hence, the endless and various national versions. the greeks had jupiter, the son of chronos, the father, who hurls him down into the depths of kosmos. the aryans had brahma (in later theology) precipitated by siva into the abyss of darkness, etc, etc. but the fall of all these logoi and demiurgi from their primitive exalted position, had in all cases one and the same esoteric signification in it; the curse- in its philosophical meaning- of being incarnated on this earth; an unavoidable rung on the ladder of cosmic evolution, a highly philosophical and fitting karmic law, without which the presence of evil on ear


BLAVATSKY H P COSMOGENESIS

eutral centres* then, are produced by fohat, who, when, as milton has it "fair foundations (are) laid whereon to build" quickens matter into activity and evolution. the primordial atom (anu) cannot be multiplied either in its pregenetic state, or its primogeneity; therefore it is called "sum total" figuratively, of course, as that "sum total" is boundless (see addendum to this book) that which is the abyss of nothingness to the physicist, who knows only the world of visible causes and effects, is the boundless space of the divine plenum to the occultist. among many other objections to the doctrine of an endless evolution and re-involution (or re-absorption) of the kosmos, a process which, according to the brahminical and esoteric doctrine, is without a beginning or an end, the occultist is

astral spirit, which by its double essence is already tainted with matter; and the offer of the mother being accepted, the spiritus conceives "seven figures" and the seven stellars (planets) which represent also the seven capital sins, the progeny of an astral soul separated from its divine source (spirit) and matter, the blind demon of concupiscence. seeing this, fetahil extends his hand towards the abyss of matter, and says 'let the earth exist, just as the abode of the powers has existed' dipping his hand in the chaos, which he condenses, he creates our planet "then the codex proceeds to tell how bahak-zivo was separated from the spiritus, and the genii or angels from the rebels* then mano (the greatest, who dwells with the greatest ferho, call kebar-zivo (known also by the name of neba

nd in the cuneiform texts on the "lateras coctiles" there also, we find anu the passive deity or en-soph, bel, the creator, the spirit of god (sephira) moving on the face of the waters, hence water itself, and hea, the universal soul or wisdom of the three combined. the first eight verses read thus: 1. when above, were not raised the heavens; 2. and below on the earth a plant had not grown up. 3. the abyss had not broken its boundaries. 4. the chaos (or water) tiamat (the sea) was the producing mother of the whole of them (this is the cosmical aditi and sephira) 5. those waters at the beginning were ordained but- 6. a tree had not grown, a flower had not unfolded. 7. when the gods had not sprung up, any one of them. 8. a plant had not grown, and order did not exist. this was the chaotic or

'raisheeth stands, all belong below. it created six (and) on these stand all things. and those depend upon the seven forms of the cranium up to the dignity of all dignities. and the second 'earth' does not come into calculation, therefore it has been said 'and from it (that earth) which underwent the curse, came it forth 'it (the earth) was without form and void; and darkness was over the face of the abyss, and the spirit of elohim. was breathing (me' racha 'phath- i.e, hovering, brooding over, moving. thirteen depend on thirteen[[footnote(s* the "builders" of the stanzas[[vol. 1, page] 375 archaic symbolism (forms) of the most worthy dignity. six thousand years hang (are referred to) in the first six words. the seventh (thousand, the millennium) above it (the cursed earth) is that which i

s man; and no impure terrestrial thought was ever mixed with the religious symbo[[footnote(s* surely the words of the old initiate into the primitive mysteries of christianity "know ye not ye are the temple of god (i corinth. iii. 16) could not be applied in this sense to men? the meaning may have been, and was so, undeniably, in the minds of the hebrew compilers of the old testament. and here is the abyss that lies between the symbolism of the new testament and the jewish canon. this gulf would have remained and ever widened, had not christianity- especially and most glaringly the latin church- thrown a bridge over it? modern popery has now spanned it entirely, by its dogma of the two immaculate conceptions, and the anthropomorphic and at the same time idolatrous character it has conferre

touched the terrestrial mud of the garden of eden, of our adamic race, that this tree got soiled by the contact and lost its pristine purity; and that the serpent of[[vol. 1, page] 407 the seven-headed dragons. eternity- the heaven-born logos- was finally degraded. in days of old- of the divine dynasties on earth- the now dreaded reptile was regarded as the first beam of light that radiated from the abyss of divine mystery. various were the forms which it was made to assume, and numerous the natural symbols adapted to it, as it crossed aeons of time: as from infinite time itself- kala- it fell into the space and time evolved out of human speculation. these forms were cosmic and astronomical, theistic and pantheistic, abstract and concrete. they became in turn the polar dragon and the sout

e logoi, androgynous. producer and the secondary cause of it. with pythagoras, the monad returns into silence and darkness as soon as it has evolved the triad, from which emanate the remaining seven numbers of the 10 (ten) numbers which are at the base of the manifested universe. in the norse cosmogony it is again the same "in the beginning was a great abyss (chaos, neither day nor night existed; the abyss was ginnungagap, the yawning gulf, without beginning, without end. all father, the uncreated, the unseen, dwelt in the depth of the 'abyss (space) and willed, and what was willed came into being (see "asgard and the gods) as in the hindu cosmogony, the evolution of the universe is divided into two acts: called in india the prakriti and padma creations. before the warm rays pouring from t

for ever. numerically jehovah, adam, noah, are one in the kabala: at best, then, it is deity descending on to ararat (later on sinai, to incarnate in man his image, through the natural process, henceforth: the mother's womb, whose symbols are the ark, the mount (sinai, etc, in genesis. the jewish allegory is at once astronomical, and purely physiological rather than anthropomorphic. and here lies the abyss between the two systems (aryan and semitic, though built on the same foundation. as shown by an expounder of the kabala "the basic idea underlying the philosophy of the hebrews was that god contained all things within himself and that man was his image; man, including woman (as androgynes" and that "geometry and numbers (and measures applicable to astronomy) are contained in the terms ma

1, loc. cit) but what do the men of true science say to all this? by the "men of true science" we mean those who care too much for truth and too little for their personal vanity to dogmatise on anything, as the majority do. there are several among them- perhaps more than dare publish openly their secret conclusions for fear of the cry "stone him to death- men, whose intuitions have made them span the abyss that lies between the terrestrial aspect of matter, and the- to us, on our plane of illusion- subjective, i.e, transcendentally objective substance, and led them to proclaim the existence of the latter. matter, to the occultist, it must be remembered, is that totality of existences in the kosmos, which falls within any of the planes of possible perception. we are but too well aware that


BLUE EQUINOX

n. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by the master therion. this book contains some of the most valuable mystic epigrams ever written, and also some very important secret rituals. it is the official text-book of a.a. for .babes of the abyss. liber xv: the canon of the mass, according to the gnostic catholic church, which represents the original and true pre-christian christianity. liber li. the lost continent. an account of the continent of atlantis: the manners and customs, magical rites and opinions of its people, together with a true account of the catastrophe, so called, which ended in its disappearance. liber cvi. a tr

cy. gives a simple and fairly satisfactory system of geomancy. liber lxxviii. a description of the cards of the tarot, with their attributions, including a method of divination by their use. liber cdxii. a vel armorum. an instruction for the preparation of the elemental instruments. the equinox 32 liber cdlxxiv. liber os abysmi vel daath. an instruction in a purely intellectual method of entering the abyss. liber dcccxi. energized enthusiasm. this course is specially adapted to the task of this grade, the attainment of control of the body of light, development of intuition, et cetera. course iv the zelator will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole

ious grades. it includes the task and oath of a probationer. liber ccvi. liber r v vel spiritus. full instruction in pranayama. liber ccclxi. liber hhh. gives three methods of attainment through a willed series of thoughts. liber cccxxxiii. the book of lies falsely so called. this book deals with many matters on all planes of the very highest importance. it is an official publication for babes of the abyss, but is recommended even to beginners as highly suggestive. its chapters xxv, xxxvi, and xliv are in class d. liber dcccxi. energized enthusiasm. this course is specially adapted to the task of this grade, the attainment of hatha-yoga. the equinox 34 course v the practicus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dcl

wast long seeking me; thou didst run forward so fast that i was unable to come up with thee. o thou darling fool! what bitterness thou didst crown thy days withal. 26. now i am with thee; i will never leave thy being. 27. for i am the soft sinuous one entwined about thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicksilver. 30. thou shalt instruct thy servant in his ways, thou shalt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! the equinox 68 32. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let

before me. 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16. o serpent woman of the stars! i, even i, have fashioned thee from a pale image of fine gold. 17. also the holy one ca

. 28. nor shall it be spoken in the markets that i am come who should come; but thy coming shall be the one word. 29. thou shalt manifest thyself in the unmanifest; in the secret places men shall meet with thee, and thou shalt overcome them. 30. i saw a pale sad boy that lay upon the marble in the sunlight, and wept. by his side was the forgotten lute. ah! but he wept. 31. then came an eagle from the abyss of glory and overshadowed him. so black was the shadow that he was no more visible. 32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! the equinox 74 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master

. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he is shamed! he is wedded! and their mockery shall ring around the world. 36. but the master shall have his reward. the laughter of the mockers shall be a ripple in the hair of the beloved one. 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin delighted therein, and put off his body, and became a bird. 40. the harper also laid aside his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down i

me doth the woman of the mysteries instruct in vain; i have burst the bonds of love and of power and of worship. 59. therefore is the eagle made one with the man, and the gallows of infamy dance with the fruit of the just. 60. i have descended, o my darling, into the black shining waters, and i have plucked thee forth as a black pearl of infinite preciousness. 61. i have gone down, o my god, into the abyss of the all, and i have found thee in the midst under the guise of no thing. 62. but as thou art the last, thou art also the next, and as the next do i reveal thee to the multitude. the equinox 82 63. they that ever desired thee shall obtain thee, even at the end of their desire. 64. glorious, glorious, glorious art thou, o my lover supernal, o self of myself. 65. for i have found thee al

e hideous than the shells of abaddon. 35. he enveloped me with his demon tentacles; yea, the eight fears took hold upon me. 36. but i was anointed with the right sweet oil of the magister; i slipped from the embrace as a stone from the sling of a boy of the woodlands. 37. i was smooth and hard as ivory; the horror gat no hold. then at the noise of the wind of thy coming he was dissolved away, and the abyss of the great void was unfolded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. liber lxv 87 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierc


BOOK OF ENOCH

women to corrupt themselves with them in all their uncleanness. 10.12] when all their sons kill each other, and when they see the destruction of their loved ones, bind them for seventy generations, under the hills of the earth, until the day of their judgment and of their consummation, until the judgment, which is for all eternity, is accomplished. 10.13] and in those days, they will lead them to the abyss of fire; in torment, and in prison they will be shut up for all eternity. 10.14] and then semyaza will be burnt, and from then on destroyed with them; together they will be bound until the end of all generations. 10.15] and destroy all the souls of lust, and the sons of the watchers, for they have wronged men. 10.16] destroy all wrong from the face of the earth and every evil work will c

, ask, and care? 21.6] these are some of the stars which transgressed the command of the lord most high, and they have been bound here until ten thousand ages are completed; the number of days of their sin" 21.7] and from there i went to another place, more terrible than this. and i saw a terrible thing: there was a great fire there, which burnt and blazed. and the place had a cleft reaching into the abyss, full of great pillars of fire, which were made to fall; neither its extent nor its size could i see, nor could i see its source. 21.8] then i said "how terrible this place is, and how painful to look at" 21.9] then uriel, one of the holy angels, who was with me, answered me. he answered me and said to me "enoch, why do you have such fear and terror because of this terrible place, and be


DARK GODS

invoke in works of personal destruction. shaitan: long held to be an earth bound representative for the dark gods. perfume/incense sulphur. name to be vibrated. stone opal. nekalah: collective name for race of dark gods. name to be vibrated in manner similar to atazoth. ga wath am: vibration of this releases powerful energies. a key (when used with a crystal tetrahedron) to all the dark forces of the abyss. not to be vibrated without careful preparation. according to tradition the words means `the power within me is great' a reference to the pathways within which lead to the dark gods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destruc

ur spatial, causal perception, these beings may be regarded as `timeless and chaotic. since our consciousness is by its nature partly acausal these entities can become manifest for us if we possess the keys to reach the appropriate levels of consciousness. what is termed the `abyss' separates our everyday consciousness from the consciousness (and thus apprehension) of the dark gods. the ordeal of the abyss involves confronting these entities and accepting them for what they are, that is, unbound by our illusion of opposites and the conflict of `good' and `evil. while it is convenient to regard the dark gods as merely symbols that re-present the energies of the acausal as a projection of our own consciousness upon chaos itself it is equally possible to regard them as physically existing in

by our illusion of opposites and the conflict of `good' and `evil. while it is convenient to regard the dark gods as merely symbols that re-present the energies of the acausal as a projection of our own consciousness upon chaos itself it is equally possible to regard them as physically existing in themselves. which of these (or neither of them) is correct, the adept discovers during the ordeal of the abyss. legend, however, recalls the dark gods as visiting our planet several times in the past by passing through one of the many `star gates. star gates are regions in space-time where our causal universe and the universe of the acausal are joined they are physical gates, and passage from one universe to another is possible through them. according to legend, star gates exist near to stars dab

is possible through them. according to legend, star gates exist near to stars dabih, naos and algol: that is, if you journeyed from earth in the direction of one of these stars you would pass through a star gate. there are also stories of a star gate within our own solar system the gate through which the dark gods came to earth. this star gate is believed to be near the planet saturn. sometimes, the abyss invades our dreams, but mostly the abyss is reached by following the seven-fold way. it lies between the spheres of the sun and mars, and divides the adept from the master/mistress. it is the gate to the gods within us and the gods withogo introduction to the 21st century edition t is now ten years since the first edition of this book was produced against all the odds. the publishers of


DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

urther the world (elite) revolution. marx saw ireland as an important weapon to undermine england and it has been used that way ever since with the irish people as the pawns of the manipulators on both 'sides. robert clifford wrote "what unhappy deluded people then were the lower associates, who were informed of nothing, but were to be mere agents of rebellion and murder, and were hurried on into the abyss of horrors by a few political liberties who grasped at dominion, and wished to wade to the helm of the state through the blood of their countrymen..in those parts where the whole population was catholic, hand bills were distributed, purporting to be the constitution of the orange men, which was death and destruction to every catholic; for, if the common people could once be stirred up to


DAVID ICKE CHILDREN OF THE MATRIX

y, it could refer to the imprisonment of the serpent race within the earth "and the great dragon was cast down, the old serpent, he that is called the devil and satan, the deceiver of the whole world; he was cast down to earth and his angels were cast down with him..and he laid hold on the dragon, the old serpent, which is the devil and satan, and bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more."11 there were, and are, physical reptilians and other entities also within the earth, as i outlined earlier, and this biblical passage could relate to the references in the emerald tablets to the reptilians being "driven below to the place whence they came..and."out of the great deep were they called. it is

ymbols and ceremonies today that their ancestors did who ruled the sumer empire, atlantis, and lemuria. the serpent trinity the edda tells the story of how thor-indara fought a constant battle with the serpent cult. the text equates "st george, the dragon-slayer of cappadocia (turkey, with the european god, thor, who was also a "dragon-slayer. both were said to have fought the "serpent dragons of the abyss- their underground cavern systems and bases? in the edda, the serpent cult engages in human sacrifice and blood drinking. same old story, and again we see the theme of the nordics or "aryans" in conflict with the serpent people. the edda says there were three main leaders of this serpent cult. they were the serpent goddess known as el; her consort, the male entity called wodan (votan was


DAVID ICKE THE BIGGEST SECRET

ralised global control is possible.if you want to know what life will be like unless we wake up fast, take a look at nazigermany. that is the world that awaits the global population as the plan i call thexbrotherhood agenda unfolds across the year 2000 and into the first 12 years of the newcentury. 2012 particularly, appears to be a crucial year for reasons we shall discuss.people have no idea of the abyss we are staring into or the nature of the world we areleaving for our children to endure and most people dont seem to care. they would muchrather ignore the obvious and go into denial of a truth thats splatting them between theeyes. i feel like the cow who runs into the field screaming: hey, you know that truckthat takes some of our friends away every month? well they dont take them to an

connection made between the being known as satan and the serpent or reptile:and the great dragon was cast down, the old serpent, he that is called the devil andsatan, the deceiver of the whole world; he was cast down to earth and his angels werecast down with him.56..and he laid hold on the dragon, the old serpent, which is the devil and satan, andbound him for a thousand years, and cast him into the abyss, and shut it, and sealed itover him, that he should deceive the nations no more.57in a dead sea scroll fragment translated by the hebrew scholar, robert eisenman,there is a description of a watcher called belial (bel, who is described as the prince ofdarkness and the king of evil. he is said to be terrifying in his appearance- like aserpent with a visage like a viper. one of the main ang

leviticus, the israelites would sacrifice two malegoats at yom kippur, the day of atonement. one was offered to god and the other toazazel. the priest placed both hands on the head of the azazel goat and confessed thesins of the people. the goat would then be taken into the wilderness and plunged over acliff, symbolising the fallen angel azazel, who was seen as bound and chained in thewilderness- the abyss in the language of the book of revelation- which i think isimprisonment in the lower fourth dimension. from this comes the ancient theme of thescapegoat which manifested in one form as the symbolic story of jesus. the goat headof azazel, a fallen angel-reptilian, is symbolised by the inverted pentagram of satanism.we can debate the details and we should because there is a vast amount ofi

ucians claimed to stand for religious and politicalfreedom and yet one of their puppets, martin luther, stood for anything but. he hatedfreethinking and open minded research. in one sermon he said that his followers shouldthrow spit in the face of reason, because she was the devils whore, rotten with the itchof leprosy, and should be kept in the toilet.10 lovely. he also wrote:damned be love into the abyss of hell, if it is maintained to the damage of faith. it isbetter that tyrants should sin a hundred times against the people than the people shouldsin once against the tyrants. the ass wants to be thrashed, the mob to be governed byforce.11speak for yourself, darlin. a frenchman, known in english as john calvin, alsoproduced his version of protestant christianity, another extreme and arro


DEITUS

again shadows. the satanist has no need for ouija boards or spirit cards since he has exercised the shells embedded in man s subconscious. neither does the satanist require protective pentagrams and names of god to protect him, or call upon the lesser minions of hell for fear that the greater deities are too powerful to control. the satanist calls brazenly upon the very gods of hell and lords of the abyss, realizing that they can in no way harm him for he is the master of his conscious and subconscious mind. aleister crowley defined magick as the science and art of causing change to occur in conformity with will. anton lavey took this definition farther by defining magic as, the change in situations or events in accordance with one s will, which would, using normally accepted methods, be

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 new aeon or changes an existing aeon, and establishes a law. it may be more accurate (but less poetic, however, to say that the magician views the tide currents of the aeonic sphere and codifies what he sees as a trend or theme into a particular word or magical dictum


DEMONIC BIBLE

y) died, traveled through a world of the dead, and returned to the land of the living. in that other place he experienced, there was no god, no devil just an eternal twilight where life lingers; an ethereal plane if you will just beyond the material realm. whether this experience was a literal reality or purely subjective, one thing was certain. he was no longer the person he had been. he crossed the abyss and come face to face with his true self he had become a magus. once again he began work on the demonic bible. he performed the rituals of the demonic bible again, the rituals that he had performed many times over the years. this time, however, he spoke the word which would destroy the universe and all within it and create a new universe he spoke the word deitus. he understood that by th

rds nine times. 1 night before full moon: burn pact giving body, mind, and soul to lucifer, chant i give my body to lucifer, i give my mind to lucifer, etc. night of full moon: consecrate body as a temple to the dark lord [beginning immediately following the full moon] all of 1st lunar month: invoke the unholy trinity& unholy spirit every night. all of 2nd lunar month: call upon the nine lords of the abyss and invoke my unholy guardian demon every night. all of 3th lunar month: invoke satan every night. all of 4th lunar month: invoke lucifer every night. all of 5th lunar month: invoke belial every night. all of 6th lunar month: invoke leviatan every night. etc. nightly ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sour

avens have been conquered; the ancient ones rule once more. by thelema and by xeper i have attained deitus. i have spoken the word of the aeon and become magus of the aeon of lucifer* once more i shall perform the rituals of the demonic bible as revealed to me by the spirit azael, my unholy guardian demon, and confirmed by the 4 crown princes of hell, the 8 sub-princes of hell, and the 9 lords of the abyss* dark lord, consecrate this work which i begin this night that i may emerge from the waters of leviatan as a new born babe from the womb and, as a suckling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, exercising the power and authority of the highest and ineffable king o

suckling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, exercising the power and authority of the highest and ineffable king of hell* i bless and consecrate this water in the name of satan and in the name of lucifer (recite three times, then enter bath* sanctify me in the waters of the abyss that i may rise up, from this bath, reborn in the image of satan and go forth into the world as a living demon in the flesh to the glory of the infernal empire and to the majesty of the infernal king he, who shall reign forever upon the earth (exit bath, then say) as a sign of my rebirth, i take upon myself this cross which i shall wear at all times and in all places* dark lord, you have

nurse upon the breast of the great harlot. as you have given me life, i dedicate this life to thy service. receive my life as your own that we may become one in body, mind, and soul. accept my life as a sacrifice to thy might and thy grandeur. open to me the gates of thy knowledge that we may become one.receive me as thy servant& disciple, as thy priest& apostle, as thy son* i shall pass through the abyss unharmed wearing a black halo and a diadem of blood upon my brow. i shall ride upon a nightmare with hellhounds before me and gryphons soaring above exalted by the glory of the dark lord, the king of all being. i shall cross through the gates of hell, and the demons of the abyss shall follow me. i shall lead the armies of hell in battle against his enemies. i shall become the very embodi

e of invoking the unholy trinity or unholy spirit is to permanently open this gate between the worlds. in christian theology the trinity is the father (macroscosm, son (microcosm, and holy spirit (link. similarly, the unholy trinity represents the forces of darkness, the satanic magician, and the magical link between the forces of darkness and the satanic magician] invocation of the nine lords of the abyss nine great lords of the abyss, i invoke thee. nine great lords of the abyss, i summon thee. nine great lords of the abyss, i conjure thee. come forth, nine great lords of the abyss, and manifest thyselves within this body, this temple which i have prepared. come forth, nine great lords of the abyss, and manifest thyselves. send unto me my unholy guardian demon, and come forth, nine great

nine great lords of the abyss, i invoke thee. nine great lords of the abyss, i summon thee. nine great lords of the abyss, i conjure thee. come forth, nine great lords of the abyss, and manifest thyselves within this body, this temple which i have prepared. come forth, nine great lords of the abyss, and manifest thyselves. send unto me my unholy guardian demon, and come forth, nine great lords of the abyss, and manifest thyselves (drink from chalice) invocation of your unholy guardian demon my unholy guardian demon, i invoke thee. my unholy guardian demon, i summon thee. my unholy guardian demon, i conjure thee. come forth, my unholy guardian demon, and manifest thyself. within this body, this temple which i have prepared. come forth, my unholy guardian demon, and manifest thyself. lead me

ce) the eight sub-princes of hell the formula of the demonic bible (as i preformed it) originally paralleled the sacred magic of abramelin the mage by invoking the four crown princes of hell (satan, lucifer, belial, and leviatan) to cross the gates of hell and then invoking the eight sub- princes of hell (astarot, magot, belzebud, asmodee, paimon, amoymon, oriens, and ariton) to open the locks of the abyss. i later came to believe that there were nine locks (not eight) and that these locks corresponded with nine lords of the abyss. i declared the nine lords of the abyss to be paimon, amaymon, asmodeus, belzebub, astaroth, oriens, magot, moloch, and dagon. as you may note, i changed the list slightly and adopted the more common spelling for several of the names. i retained the name leviatan

an. i vowed not to make the mistake again and have never refered to leviatan as leviathan since that day. since the first edition of the demonic bible was released, i have come to believe that the invocation of the eight sub-princes has a place in the formula of the book after the opening of the gates corresponding to the four crown princes of hell and before the rituals to open the nine locks of the abyss. there is perhaps some redundancy in this, since some of the demons are listed as both sub-princes of hell and as lords of the abyss, but the invocation of the eight sub-princes uses the classical names for these demons rather than the common names used today. it seems to me now that there are actually twelve gates of hell corresponding with the 4 crown princes and 8 sub-princes of hell


DIABOLUS

develops the self save for the dangers of self-destruction. behold me, mortal, for i am thy god, the true image of thyself, and the very essence of life, yet within me lieth a magnitude greater than you can ever behold without. for i am both macrocosm and microcosm; only your petty vanity could decree otherwise. worship me, and i shall give you the stars. reject me, and i shall give the depths of the abyss, for i lie within your own being from the book of hermes from the alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as th

god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of ohrmazd unassailed by fiends, and he saw its bravery and glory were greater than his own; so he fled back to the gloomy darkness, and formed many demons and fiends; and the creatures of the destroyer arose for violence. chapter one, bundahishn h

agony. she certainly gave me what i ve been losing. youth s intensity .that sacrament of satan that may be consummated only beneath night s dome, in utmost silence, because it s elements are not symbols of things, but they themselves. aleister crowley, the magical record of the beast 666 here we see the infernal union of both outward with his partner, but also a mirror shining into the depths of the abyss of his self, his possibility and that chaos which was within him. controlling it, focusing it, crowley was able to manifest his will from this very essence of magick. in luciferian witchcraft cain is considered the devil incarnate in flesh. he is the first born in the circle of leviathan, the first born of sorcery and the patron spirit (who is 29 masked as the devil) of the toad rite. in

ho is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness. the apocryphon of john it must be considered that darkness cannot be considered complete ignorance that it is where the rebellious journey into it is the forbidden and unknown. one must have a mind and individual co

so another name for rahab, the angel of violence. the concept of this mysterious dragon is, according to the system of justinus39 leviathan is a bad angel. the hebrew term refers to leviathan as that which gathers itself together in folds, thus the coiling dragon. it should be known that the circle itself is timeless and represents the eternal spirit. leviathan in this instance is the guardian of the abyss and timeless in essence. isaiah 27:1 calls leviathan that crooked serpent. 39 from the legends of the jews, ginzberg. 36 the fallen angel rahab itself means violence and refers to his name or title as sar shel yam, in hebrew prince of the primordial sea. the source of the twin fallen angels leviathan and behemoth, presents both as beasts and dragons which hold much power when they fell

nds of the jews, ginzberg. 36 the fallen angel rahab itself means violence and refers to his name or title as sar shel yam, in hebrew prince of the primordial sea. the source of the twin fallen angels leviathan and behemoth, presents both as beasts and dragons which hold much power when they fell. and that day will two monsters be parted, one monster, a female named leviathan in order to dwell in the abyss of the ocean over the fountains of water, and a male called behemoth which holds his chest in an invisible desert whose name is dendayen, east of the garden of eden. enoch 60: 7-8 these twin dragons in the beginning were said to be angels, but took monstrous form and fell to earth, leviathan, represented as often female and male, and behemoth being a male, to respectively, the abyss of o


DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ane, and the place where many non-physical entities exist. pluto: the ninth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the underworld and death. attributed as being the ruler of the zodiac (q.v) sign scorpio (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the unmanifest sephirah (q.v) daath (q.v) and the abyss. keywords include: transformation, degeneration, extremes, horrible, transmutation, refining, crucible, refectory, atomic energy, annihilation, regeneration, subversion, coercion, sewage, elimination, hidden forces, inner psyche. portal adeptus: in the order of the astral star [o.a.s (q.v, a portal adeptus is a sub-grade of adeptus minor (q.v) within the membership of the order, and corr


DION FORTUNE MYSTICAL QABALA

ing flash must proceed from kether outwards and downwards to the right to reach chokmah, and then turns on a level course to the left and proceeds an equal distance beyond kether upon that side, and there establishes binah. the result is a triangular figure upon the glyph, and it is called the triangle of the three supernals, or the first trinity and is separated from the rest of the sephiroth by the abyss, which normal human consciousness cannot cross. here are the toots of existence, hidden from our eyes. chapter vii the three supernals 1. having considered in outline the development of the three first divine emanations, we are now in a position to obtain a deeper insight into their nature and significance, for we can study them in relation to each other. this is the only way to study th

e. 3. the meaning of the word kether, we have already noted, is crown. chokmah means wisdom, and binah means understanding. but pendent to these two latter sephiroth is a curious and mysterious third, which is never represented in the glyph of the tree; this is the invisible sephirah, daath, knowledge, and it is said to be formed out of the conjunction of chokmah and binah and is situated astride the abyss. crowley tells us that daath is in another dimension to the other sephiroth, and forms the apex of a pyramid of which kethet, chokmah, and binah form the three basal angles. to me, daath presents the idea of realisation and consciousness. 4. let us now proceed to elucidate the three supernals according to the method of the mystical qabalah, which consists in filling the mind with all the

tten in proverbs 'and in knowledge (daath) shall the conclaves be filled' and those three are expanded over the whole body, on this side and on that, and with them does the whole body cohere, and the body is contained by them on mystical qabala page 33 [page 48] every side, and through the whole body are they expanded and diffused" 19. when it is recalled that daath is situated at the point where the abyss bisects the middle pillar, and that up the middle pillar lies the path of the arrow, the way by which consciousness goes when the psychic rises on the planes, and that here also is kundalini, we see that in daath is the secret of both generation and regeneration, the key to the manifestation of all things through the differentiation into pairs of opposites and their union in a third. 20

he 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 "show us the father" jesus replied "he that bat

r rises through daath, the invisible sephirah, which we have already seen is knowledge according to the rabbis, and conscious awareness or apprehension according to the terminology of the psychologist. at the head of this pillar is kether, the crown, the root of all being. consciousness, theri, reaches from the spiritual essence of kether, through the realisation of daath, which carries it across the abyss, into the translated consciousness of tiphareth, whither it is brought by the sacrifice of the christ which rends the veil paroketh; then on into the psychic consciousness of yesod, the sphere of the moon, and thence to the sensory brain consciousness of malkuth. 14. thus does consciousness descend in the course of involution, which is the term applied to that phase of evolution which le

m the universe originated in space, then kether is the sky god. if it originated in water, kether is the primordial ocean. always we find in connection with kether the sense of formlessness and timelessness. the gods of kether are terrible gods which eat their children, for kether, although the parent of all, reabsorbs the universe back into itself at the end of an epoch ofevolution. 7. kether is the abyss whence all arose, and back into which it will fall at the end of its epoch. therefore in exoteric myths associated with kether we find the implication of non-existence. in esoteric concepts, however, we learn that such a concept is erroneou. kether is the intensest form of existence, pure being unlimited by form or reaction; but it is existence of another type than that to which we are a

the four f ours. four of wands: perfected work. four of cups: pleasure. four of swords: rest from strife. four of pentacles: earthly power. colour in atziluth: violet. deep briah: blue. yetzirah: deep purple. assiah: deep azure, flecked yellow. i 1. between the three supernals and the next pair of balancing sephiroth upon the tree there is a great gulf fixed [page 162] which is called by mystics the abyss. the next six sephiroth, chesed, geburah, tiphareth, netzach, hod, and yesod, constitute what qabalists call microprosopos, the mystical qabala page 110 lesser countenance, adam kadmon, the king. the queen, the bride of the king, is malkuth, the physical plane. we have, then, the father (kether, the king, and the bride, and in this con figuration of the tree there is profound symbolism a

netzach, hod, and yesod, constitute what qabalists call microprosopos, the mystical qabala page 110 lesser countenance, adam kadmon, the king. the queen, the bride of the king, is malkuth, the physical plane. we have, then, the father (kether, the king, and the bride, and in this con figuration of the tree there is profound symbolism and great practical importance in both philosophy and magic. 2. the abyss, the gulf fixed between macroprosopos and microprosopos, marks a demarcation in the nature of being, in the type of existence prevailing upon the two levels. it is in the abyss that daath, the invisible sephirah, has its station, and it might aptly be named the sephirah of becoming. it is also called understanding, which might be further interpreted as perception, apprehension, conscious

irst grade of adepthood, and from there returns, if he so desires, to learn the technique of the magician relative to the personality of the tree, that is to say the macrocosmic unit of incarnation. if he does not desire this, but wishes to become free from the wheel of birth and death, he proceeds up the central pillar, which is also called by the qabalists the path of the arrow, and passes over the abyss into kether. he who enters this light cometh not forth again. 15. yesod is also the sphere of the moon; therefore to understand its significance we must know something about the way in which the moon is regarder in occultism. it is held by initiates that the moon separated from the earth at the period when evolution was on the cusp between the etheric phase of its development and the pha


DION FORTUNE PSYCHIC SELF DEFENSE

iousness while he thinks of his victim. if he wants to perform a psychic murder, he must fill his own soul with the rage of destruction until it overflows. if he wants to perform a psychic rape, he must fill his soul with lust and cruelty. the cold rage of cruelty is 14 of 103 essential to effectual operations of this nature. now what happens when he does this? he has sounded a ringing keynote in the abyss. it will be answered. all beings who have this keynote for the basis of their nature will respond "dark uriel and azrael and ammon on the wing" and will join in the operation. but they do not operate direct upon the victim, they work through the operator. it is like the old game of nuts and may, in which the one who is sent "to fetch her away" is gripped round the waist by the leader of

nects with the serpent through the dragon. i had a very curious experience myself in connection with the element of air. i am betraying no secrets if i say that certain grades of initiation refer to the elements, for the fact is too generally known, and too obvious, for it to be any more mysterious than the queen of spain's legs. to begin with, i have an exceptionally bad head for heights, and as the abyss of height belongs to the element of air, i obviously have no natural affinity with it. the ceremony went exceptionally badly even for an air ritual. two of the principal officers, husband and wife, helped to maintain its reputation as a contentious element by having a family jar in the middle of the proceedings, and the usual upsets and smashings occurred on a generous scale. for the nex

sychic is very often neurotic. what may we expect to happen to the soul that has taken initiation in a past life, retains subconsciously the psychic development thus conferred, and finds itself incarnated in a neurotic personality in this life? he will come under the dark dominion of the moon, and lilith will be his mistress. through the ill-fitting doors of the neurotic temperament the forces of the abyss find ingress. the dissociated complexes of the microcosm are reinforced by the dissociated complexes of the macrocosm, for that is precisely what the qlippoth are. occultists and their ignorant admirers, the superstitious, have always held that insanity had to do with demonic possession. modern medicine disputes this, and declares the various manifestations of the diseased mind to be due

tal disease? they are undoubtedly palliative, but they will not produce a permanent cure unless the origin of the disturbed mental condition is found and cleared up. unless this be done, as fast as we disperse the phantoms, they will re-form, because the mental state of the patient is invoking them. under such circumstances, no magic circle can be kept intact. as fast as we break the rapport with the abyss, the patient renews it. but such conditions constitute a vicious circle. the qlippotic forces with which a contact has been established will actively develop it, and will hold on to their victim when attempts are made to dislodge them. in this rationalistic age we are apt to forget that there is such a thing as organised and intelligent evil. if the physical causes of this disturbance ha

tly, will seldom have to be exorcised more than three times provided material conditions are favourable. i have seen cases cleared by a single exorcism, and remaining well indefinitely so long as the patient obeyed instructions and had nothing whatever to do with the unseen, neither reading books upon occultism nor associating with people who were interested in such subjects; and i have also seen the abyss re-establish its influence when the patient disobeyed instructions and re-awakened the old vibrations. we need to realise that the human consciousness is not a closed vessel, but like the body, has a continual intake and output. the cosmic forces are circulating through it all the time, like sea-water through a living sponge. whatever emotional state may arise within us is reinforced fro

ferent footing. very few people care to offer themselves for the manifestation of such a force as asmodeus. i do not believe that there is any reliable device for invoking the devils without being obsessed by them save the method of abramelin, which involves six months' preparation and is only operated after the knowledge and conversation of the holy guardian angel have been attained. the edge of the abyss is well fenced. it is not possible to fire a gnn and avoid the recoil. having invoked and concentrated his force, our sorcerer has next to consider his target. he has to get into astral contact with his victim. in order to do this, he must form a rapport, not quite as easy as might be imagined. first he has to find his victim and establish a point of contact in his sphere, and then, work


DONALDTYSON CORONZON

with them in all their uncleanness [i.e. during their menstrual cycle. and when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. in those days they shall be led off to the abyss of fire: and to the torment and the prison in which they shall be confined for ever. and whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. and destroy all the spirits of the reprobate and the children of the watchers, because they have wronged mankind" this punishment seems a little too harsh to michael. he talks i

ed to answer the demon's speeches. choronzon is dispersion; and such is his fear of concentration that he will obey rather than be subjected to it, or even behold it in another. the account of the further dealings of choronzon with the scribe will be found in the record of omnia vincam. in his autobiography crowley wrote concerning his concept of the nature of coronzon "the name of the dweller in the abyss is choronzon, but he is not really an individual. the abyss is empty of being; it is filled with all possible forms, each equally inane, each therefore evil in the only true sense of the word- that is, meaningless, but malignant, in so far as it craves to become real (confessions, page 623. to understand this surprising analysis, you must realize that for crowley, the abyss did not lie b

sions, page 623. to understand this surprising analysis, you must realize that for crowley, the abyss did not lie beneath the lowest sephirah, malkuth, the sphere of the four elements, but was a gulf that divided the tree of the sephiroth just below the three highest spheres, known collectively as the supernals. to reach the supernals in a spiritual sense, it was necessary for the seeker to cross the abyss. the abyss may be entered through the doorway of the eleventh quasi-sephirah, daath, located just below the supernals on the middle pillar of the tree. kenneth grant has treated the connection of the realm of coronzon with daath at length in his book nightside of eden, which is to a large extent a commentary and expansion on an essay by crowley titled liber ccxxxi, first published in 191

he equinox, volume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the abyss is the void between force and form and the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah has no number allocated to it and by knowledge is meant not so much what we understand by the word, but the word in its biblical usage of se

es of being impact and there is a resultant change of state brought to birth- a transformation or transmutation of power (gareth knight, a practical guide to qabalistic symbolism. new york: weiser, 1980, pages 32-3) you will remember the words of the archangel gabriel, spoken to john dee through the mouth of his seer kelley, regarding the division of binah (understanding) from geburah (judgement. the abyss and its gateway daath lie between the level of binah and the lower level of geburah on the tree. knowledge is the union of chokmah (wisdom) and binah (understanding, but when the wellspring of chokmah is cut off, knowledge cannot result, and judgement must be unbalanced. there is no passage across the abyss. wisdom remains isolated upon the crown of the hill, a "widow" in the terminology


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

most numerous, during the middle ages, thus forming an unbroken chain. in medieval magic may be found a degraded form of popular pagan rites.the ancient gods had become devils, their mysteries orgies, their worship sorcery. some historians have tried to trace the areas in europe most affected by these devilish practices. spain is said to have excelled all in infamy, to have plumbed the depths of the abyss. the south of france next became a hotbed of sorcery, branching northward to paris and the countries and islands beyond, southward to italy, finally extending into the tyrol and germany. many diseases, including catalepsy, somnambulism, hysteria, and insanity, were attributed to black magic. it followed that curative medicine was also a branch of magic, not a rational science, the sugges

year, in the midst of these vindictive proceedings. his enemies spread abroad a report that in his last moments he had confessed his league with the demon, and that his death was attended with so much thunder and tempest, with dragons flying in the air and vomiting flames, and such lightning and other prodigies, that the people of rome believed that the whole city was going to be swallowed up in the abyss. his successor, benedict xi, undertook to defend his predecessor s memory, but he died in 1304, the first year of his pontificate (some said he was poisoned, and the holy see remained vacant for 11 months. in mid-june 1305 the archbishop of bordeaux was elected to the papal chair under the title clement v. this election was ascribed to the influence of the king, who was said to have stip

subjects. sources: gillespie, william h. extrasensory elements in dream interpretation. psychoanalysis and the occult. edited by george devereaux. new york: international universities press, 1953. ginnungagap in norse mythology, the unfathomable gap between niflheim (the region of eternal cold, mist, and darkness) and muspellsheim (the realm of fire).the void before the creation. cold winds from the abyss changed the streams into blocks of ice, which fell into the void with the sound of thunder, the legends say. sparks from muspellsheim turned the ice into streams, forming layers of frost that filled the gap. the inchoate mass became animate, taking the form of the primeval giant ymir. ymir was slain by odin, villi, and ve, who threw his body into the chasm, where his blood became the sea

law. crowley believed that jones had discovered a kabalistic key to the book of the law. as a disciple jones progressed to the grade of master of the temple in crowley s secret order a a, while crowley moved on to become a magus. there is a record of his achievement in liber 165, partially published in crowley s journal the equinox (vol. 3, p. 127. in attempting his mystical rebirth as a babe of the abyss, jones had a nervous breakdown. he returned briefly to england and joined the roman catholic church, hoping to convert other catholics to crowley s law of thelema. upon returning to vancouver he wandered around the city wearing only a raincoat, which he threw off in public, crying that he had renounced all the veils of illusion. after his recovery jones became somewhat hostile to crowley

appears to be in finding treasure and performing magic rites with the purpose of interfering with the free will of others. the power of the divine name is much in evidence, but the work appears to combine elements of both white and black magic. the lemegeton (lesser key of solomon) is much more noteworthy. its earliest examples date from the seventeenth century, and it invokes the hierarchies of the abyss by legions and millions. it is divided into four parts that enable the operator to control the offices of all spirits. the first part, goetia, contains forms of conjuration for 72 demons with an account of their powers and offices; the second, theurgia goetia, deals with the spirits of the cardinal points, which are of mixed nature; the third, the pauline art (the significance of the nam


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

g statues serve in western or latin rite churches. sources: weeping icon of mariapovch. http//www.carpathorusyn. org. april 14, 2000. marie of agreda (or maria de jesus (1602.1665) a spanish nun, maria fernandez coronel, who founded and was abbess of the franciscan recollects at agreda. she published a work entitled la mystica ciudad de dios (the mystic city of god, a miracle of the all-powerful, the abyss of grace: divine history of the life of the most holy virgin mary, mother of god, our queen and mistress, manifested in these last times by the holy virgin to the sister marie of jesus, abbess of the convent of the immaculate conception of the town of agreda, and written by that same sister by order of her superiors and confessors. this work, which was condemned by the sorbonne, describe

e order teaches that the deities of norse paganism represent in essence the creative/ destructive forces of the cosmos. students are also advised to supplement their study with additional readings, including the writings of adolf hitler, freidrich nietsche, julius evola, and oswald spengler. the order may be contacted at box 1473, deer park, wa 99006. it publishes a quarterly periodical, crossing the abyss. its web presence may be accessed at http//www.thulean.org. the order came to public attention in august of 1999 when it held a ceremony on whitbey island, washington, near the site where robert mathews had been killed in a shootout with the fbi. mathews led the order, a controversial racialist group in the early 1980s tied to a series of violent crimes. sources: white order of thule. ht


FAUST

rade was that he make them opportunity. be off! that is a cause of woe! it s to your darling s chamber you re to go, not to your death, indeed! faust how am i, in her arms, by heaven blessed? though i grow warm upon her breast, do i not always feel her need? am i not still the fugitive? unhoused and roaming? the monster without goal or rest that like a cataract from rock to rock roared foaming to the abyss, by greed and frenzy headlong pressed? she at one side, still with her childlike senses furled, upon the alpine meadow in the cottage small, with all her homely joys and cares, her all, within that little world; and i, the god-detested, not enough had i that all the rocks i wrested and into pieces made them fly! her did i have to undermine, her peace! thou, hell, didst have to have this

are going onward thither? all, all seems to be gyrating, rocks and trees that make grimaces, lights that wander, changing places, multiplying, self-inflating. mephistopheles grab my mantle s hem, hold tightly! here s a midway peak where nightly man, astounded, sees and knows how in the mountain mammon glows. faust how strangely glimmers through the gorges, like morning s red, a turbid glow! down the abyss itself it forges, cleaving its way through gulfs far, far below. vapour floats yonder, there is steam up-leaping, here shines a glow through mist and haze, then like a slender thread it s creeping, then forth it breaks like fountain-sprays. here for a long way it goes winding along the vale in a hundred veins and here- a corner crowding, bindingin sudden isolation wanes. there sparks are


FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

tzade o between the sefiroth power/fire and understanding/ north. very powerful black magicians, who make it up the column of the left without shattering their shells, are denied access to atziluth (world of emanation) by the action of the gate of the ayin i( gate of the unclean servants) between the sefiroth understanding/north and crown/above. this gate redirects such souls into extinction via the abyss at the invisible sefirah knowledge/first, 6' 7 '0, 6 -07 like the ways of the angels of elohim and the angels of destruction, the working trees known as the way of the saint and the way of the wizard are opposite in nature and intent. the way of the saint involves an arduous progression up the tree in which all the sefiroth of all three columns are traversed one by one through a specific

, and the saint seeks to respond with righteous intent to the dictates of the divine will. for this reason, a wall of fire blocks the gate between the sefiroth power/fire and wisdom/east on the way of the wizard, obstructing progress into the three supernal sefiroth. as with black magicians, the gate of the ayin i between sefiroth understanding/north and crown/above short-circuits wizards through the abyss into the negatively existent roots, thereby preventing very powerful wizards from gaining access to atziluth and disrupting the creation. there is no wall of fire in the gate linking sefiroth :2% e= i2 mercy/water and understanding/north on the way of the saint. on this path, the gate of the heh h from sefirah wisdom/east gives access to sefirah crown/above, so movement into the supernal

. upon passing from the nefesh (i.e. dying from the physical body, the soul retains its separation and resides in ecstatic bliss at the feet of their beloved for the duration of the small face universe. through discrimination and the renunciation of a dualistic relationship with one s small face chosen ideal, the individual consciousness can continue to expand and ascend the central column, cross the abyss of the invisible sefirah knowledge/ first, and merge with the neshamah (divine soul) in the sefirah crown/above in the world of atziluth. this is experienced as a witness state the size of the small face universe. in merging with the neshamah, all separation between the individual and small face dissolves. by renouncing the manifestation of mindgenerated universes, face turns toward face

elohenu but to return to the central column, since there are no gates connecting the sefiroth vertically up the right and left columns. after passing into sefirah beauty/last, the next step in ascending the central column in the way of hvhy elohenu is to pass through the gate of the alef a. the gate of the alef a connects sefirah beauty/last with sefirah crown/above, traveling across the face of the abyss of the invisible sefirah realization/first at the throat center. in qabalah, the gate of the alef a is called the sword bridge. it is called sirata( straight path) in the fatiha (the opening) of the qur an, and chinuvad( connecting link) in the zend avesta of the zoroastrians. the peshitta describes it as strait is the gate and narrow is the way. by maintaining the balance between the se

called sirata( straight path) in the fatiha (the opening) of the qur an, and chinuvad( connecting link) in the zend avesta of the zoroastrians. the peshitta describes it as strait is the gate and narrow is the way. by maintaining the balance between the sefiroth mercy/good and power/evil, and then between wisdom/east and understanding/north, the pilgrim may pass through the shell of terror, cross the abyss, and enter the supernal world of atziluth in sefirah crown/above. balance can be maintained by staying focused on the name hvhy as the experience deepens, whereby the letters of the name will disappear sequentially. in passing through the gate of the alef a, the consciousness of the traveler awakens in the supernal shell of the neshamah +3' 8: h" 2: 2 2:e 8 (divine soul, equates to sansk

osed. since vast face-centered aspirants are not focusing on a form or attribute of small face, they will generally experience sefirah beauty/last as formless and empty in the world of b riyah. if the bliss of ananda samadhi with small face does arise, it is renounced and ignored as an illusion. they will then continue to move up the central column through the gate of the alef a, over the face of the abyss of the invisible sefirah knowledge/ first, and into the world of atziluth in sefirah crown/above. from atziluth, the movement into the roots of the tree is% e2 2 e" 2' 8: h 2" 5 seamless. in merging with the negatively existent roots, everything, including the idea of the substratum, disappears in the experience of complete extinction (fana il fana in sufism, nirvikalpa samadhi in vedant

an idyllic place in sefirah beauty/the last in the world of yetzirah. gan eden alphabet: the source alphabet in the astral world of yetzirah from which differentiate both the hebrew and sanskrit alphabets in the world of asiyah. gate: a passageway associated with one of the hebrew letters that dynamically links one sefirah to another on the tree of life. gate of the alef: letter-gate that crosses the abyss of the invisible sefirah knowledge/first on the fallen tree, and which connects sefirah beauty/last to the visible sefirah knowledge/ first on the perfect tree. called sirata in the qur an, and straight is gate and narrow is the way in the peshitta. gate of the beyt: the letter-gate into the world of b riyah, and the beyt worlds that falls when sefirah knowledge/first becomes sefirah kin

sence, neighborhood: a central name for the feminine aspect as the energy of consciousness of the lord hvhy, associated with the lower heh and the sefirah kingdom. corresponds to sakinat in the qur an, and to kundalini in the tantra" 40 shell of terror: a term for the experience of getting close to the throne i.e. to the awesome power of small face, when moving through the gate of the alef toward the abyss of the invisible sefirah knowledge/first. shem hameforesh (hebrew: name of brilliant fire: an appellation of the name hvhy, reflecting its appearance as dancing letters of fire. sheol (hebrew: a central name for qabalistic hells. shevarit hakelim (hebrew: shattering of the vessels: a central tenet in lurianic qabalah which says that at the moment of creation, there was an explosion which

ncealed: first of three core texts at the root of the sefer hazohar. silsilah (arabic: the chain of spiritual transmission in sufism. simple letters: the twelve hebrew letters that link the directional sefiroth to one another in the sefer yetzirah. sinatic hebrew: original hebrew alphabet that appeared circa nineteenth century bce. sirata (arabic: straight path: name for the gate of the alef over the abyss of the invisible sefirah knowledge/first on the fallen tree in the opening surah of the qur an. siriya latifa (arabic: thoracic center on the sufi tree. corresponds to sefirah beauty/last on the qabalistic tree, the 44' 8: h" 2: 2 2:e 8% anahata chakra on the tantric tree, and the middle tan on the taoist tree. small face: god with attributes; active aspect of the ayn that manifests, pre


FOCUS OF LIFE

who transcends time escapes necessity. the living lord speaks 'in disciples is my satisfaction' a weary one asked 'is it not written on the sandals of the prostitutefollow me' all undesirable things become morally fearsome. only the animal in man dances. hatred is life-the love of possession. he who can truthfully say-i believe in nothing but myself-in all things realized. zod-ka speaks of ikkah the abyss self projecting from non-existence the procreatrix i, was the great change and the beginning: to extend the purpose of desire-for time to make all existence inexactthose things kept ever vague. thus was the will to operate unbegotten. one thing is nominally, everything alternatingly desirous. that which is first desired is permitted, then externalized and taken away by a circumlocution o


FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

em to leave their errors and to take part in immortality. and trismegistus "engraved within himself the benefit of pimander".1 ficino, in his commentary on this treatise, is immensely struck by remarkable resemblances to the book of genesis "here mercurius is seen to be treating of the mosaic mysteries, he begins, and then goes on to make obvious comparisons. moses saw a darkness over the face of the abyss and the spirit of god brooding over the waters: mercurius sees a darkness and the word of god warming the humid nature. moses announced the creation by the powerful word of god. mercurius actually states that that shining word, which illuminates all things, is the son of god. and if it is "ego autem pimandri beneficium inscripsi penetralibus animi (ficino's translation, ficino, p. 1839


FRATER ELIJAH ANGELS OF CHAOS

of force. the urge. this chapter was received within the scope of 45 minutes (images& all, and set the stage for more clear communication of chapters 2& 3. i/1a: an automatic drawing is given concerning the sphere of hokmah. 1 being also the first reference away from the nonexistent point. i/1b: reference to the summation of creation; being, one from nothing and all. also a reference is here for the abyss (the chasm formed from the initial shattering. the commentary of elijah is at the bottom concerning his views and experience of mathematics, concerning the way. i/2a: a metaphor for life. i/2b: a brief interchange of the selves. a subconscious parlay with the readers masks. a calling to the readers self. amazing grace. i/3a: the tragedy of each maze is that it is unique. as the reader is

elements of both sets can be put into a one-to-one correspondence. two implies construction from 1, and a reverse ascension. i/13b: what happens to mind when paradox, feeds in on itself to an infinite degree? i/14a: a prophecy. the spiraling inwards is an allusion to initiation. the word time, causes laughter. i/14b: grendel talks of the quaklephant, and the power of knowledge. the first leap of the abyss is the most frightening, but without any daring how does one get anywhere? i/15a: oh, the black brothers. how their inquisitive natures are wonderful reflections of the one. let me try and chop off my arms while i m at it. 67, being in inverse alludes to backwards understanding. or understanding by the angel to the reverse of the tree by witness. it is all around us all the time. the clo

ell as a method of use. the babbler is mentioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around the edges of the page, it s head is a giant eye. the first few pages of this chapter also dictate genesis. ii/2b: the 1 realizes itself (we are above the abyss here. it thrusts forward into the void. it knows not, and in doing so what it must do. a reference to set is given. set being an intelligence of/in the outer. this an example in this case for modeling and identification/ use. the picture resembles a thing moving forward. ii/3a: a word. another word is given. this is not to replace (as none actually do) but to supplicate. this word is of

icular pathway. iii/1a: an automatic drawing of ecstasy. iii/1b: the pain of division burns thee. a face of pain and bliss. burning. iii/2a: when following the pathway of a scarlet brother, when treading congress with the angel. there comes a time of suffering (see detailed above, the rite of suffering. the key is given for unleashing the denizens of hell upon the aspirant (opening the doorway of the abyss, this must be resonated. this is a win or lose situation as demonic forces attempt to tear the initiate apart for the duration of this trial. we see a doorway on it s side in the shape of daleth, with some form of monster coming out of it. iii/2b: this being the first explicit reference to the scarlet brotherhood. and our rejection of the concepts and truth of both the brother of the sta


FRATER TENEBROUS CULTS OF CTHULHU

ed ocular trouble which prevented me from reading fine print a curious tugging of nerves and muscles which rather startled me during the weeks it persisted. amidst this gloom came the nightmare of nightmares the most realistic and horrible i have experienced since the age often whose stark hideousness and ghastly oppressiveness i could but feebly mirror in my written phantasy. as i was drawn into the abyss i emitted a resounding shriek. and the picture ceased. i was in great pain forehead pounding and ears ringing but i had only one automatic impulse to write, and preserve the atmosphere of unparalleled fright; and before i knew it i had pulled on the light and was scribbling desperately. of what i was writing i had very little idea, and after a time i desisted and bathed my head. when ful

necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardinal station being the immediate south. reigning over the universe is azathoth, the blind idiot god. the lord of all things. encircled by his horde o

e, he who is to come, lord of r lyeh, and lord of the watery abyss. cthulhu is the initiator of the dream-visions sent forth to mankind from the tomb-city of r lyeh. the formula of his invocation is supplied by lovecraft in the curious ritual phrase, of non-human origin, which is chanted by the worshippers of the cthulhu cult: ph nglui mglw nafh cthulhu r lyeh wgah nagl fhtagn. cthulhu represents the abyss of the subconscious or dreaming mind, and astrologically by the sign of scorpio. ceremonially, he is referred to the west (amenta, or the place of the dead in ancient egyptian religion, and geographically, to the site of r lyeh in the south pacific (the exact coordinates for which are to be found in the call of cthulhu) as already stated, nodens is the only member of the elder gods to be


FULLER J F C SECRET WISDOM OF THE QABALAH

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

secret; they are consequently occult numbers. secret wisdom of the qabalah page 26 this diagram represents a half-section, divided perpendicularly, of the inverted bowlshaped universe. ab, bc, ce, and eg are the four worlds. ab is the father, anu or kether; bc the sun, bel or ehokmah; ce the mother, ea or binah. above all is ao or el. the ayin. a is the zodiac, the great ocean called the deep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters

shin emerging from yhshvh, which by turning the darkness into a luminous mirror enabled yhvh to be reflected upon it. then only was the balance between the former and the formless established. as the divine spark scintillated forth, ghe caused a wind to blow from above against a wind that blew from below. from the shock of the meeting of these two winds, a drop emerged and rose from the depths of the abyss. this drop united the winds and from the union of these winds the world was born h, 3 a simulacrum of elohim- who. these- in which the form of every atom represents a divine idea. or we may try to understand it in another way: the indivisible point or supreme point sends forth a light of such transparency, limpidity and subtlety that it penetrates everywhere. around the point, the penetr

pter of genesis. 17 in it we read and jacob [the vau] rose up that night, and took his two wives [the two hehs, also the pillars of the temple- yakhin and boaz] and his eleven sons [the conjunction of the five and six pointed stars, the microcosm and macrocosm; also the van and heh final, which symbolize purification through the balancing of opposites] and passed over the ford jabbok [the veil of the abyss which separates the seven lower sephiroth from the three supernal ones. and jacob was left alone [in meditation, being cut off from the lower emanations] and there wrestled a man [the od] with him until the breaking of the day [the vision of the shin. and he [the man- od] said, let me go, for the day breaketh [the od fearing that if the sun rose, namely the shin, his identity as the pote


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

r, and from this water was formed a cow named aedumla, who was the progenitor of odin, vile, and ve, the trinity of the gothic nation. there is also another tradition, probably a later, which asserts that from the drops of water produced by the primeval breath of heat, a man, ymer, was brought forth. the son of ymer was preserved in a storm-tossed bark, his father being dragged into the middle of the abyss, where, from his body the earth was produced. the sea was made of his blood, the mountains of his bones, and the rocks of his teeth. as three of his descendants were walking on the shore one day, they found two pieces of wood which had been washed up by the waves. of these they made a man and a woman. the man they named aske and the woman emla. from this pair has descended the human race


GILBERT THE MAGICAL MASON

ecad.thename which is referred to kether, iseheieasher-eheie,existence is existence, being is proportional to being. this absolute affirmation is the last word of science, and the first word of faith: science having for its object, truth and the reality of existence; and faith having as its basis, the essentiality, the immutability, and the immortality of being. without faith, science perishes in the abyss of scepticism, and does not dare to affirm that even existence exists; it would thenbutobserve uncertain events, and would no longer rely on the evidence of the senses: it would no longer perceive existence,butonly beings, and no longer dare to create synthesis, because analysis had been evaded. is matter to us capable of infinite subdivision? is it percept255 ible by its nature, or by a


GILBERT THE SORCERER AND HIS APPRENTICE

d now. comes inthehermetic philosophy, and says, the first emergence of theword;the breath. the thought of god that blew the vortex ring, met with a resisting medium of limitationiof darkness, of sin, and of death-symbolisedby the dragon,thegreat dragon through the sky. trailing one-third of the stars with its tail. that was the glyph of the darkness, the resistance which the thoughtofgodmetwith, the abyss of evil. and from the contest between these two 255 the word of godsentforthvandthedarkness and the evil which it hadtowithand to overcome- was born these whirling motions",hicl).are the basis, the root, of all motions of the cosmos, and the root of all metaphysical motions--mental, psychical, and spiritual motions, as well as physical. 225thecontest betweenthelight and darkness, the con


GNOSTIC HANDBOOK

handbook page 68 came into effect in this period and gave rise to the gnostic revival that continues till this day. 2024 is the approximate date for the manifestation of aquarius. however, do not expect it to be all love and light. aquarius is ruled by saturn or uranus, depending on whether you use the modern attributions. saturn is both the demiurge and the divine purifier, uranus is the lord of the abyss or great barrier between the pleroma and the lower world. aquarius will be an age of great ferocity, violence terror as well as growth and transfiguration for those who seek the light. one of the images associated with aquarius is the peacock. the peacock was the sacred image of the yeizidi, a islamic people who followed an ancient gnostic religious tradition. the peacock was melek taus


GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

hieve communion with the logos. the counsel and warning is hold fast and watch. it is clear and precise, to achieve transfiguration takes steadfastness and awareness. the promise is that those who correctly use this centre will be confessed before the gnostic theurgy page 82 father. that is, they will join the pleroma. it also has a kabbalistic meaning, confession before the father means crossing the abyss and being reborn as a master in the supernals (the top three centres of the tree of life. this is to be confessed or witnessed by the father, kether. the church of philadelphia the church of philadelphia is the third eye or ajna (brow) chakra. it is given the title of brotherly love because of its awesome power. the insight and force of this centre can only be understood when experienced

the great father. binah is understanding or reflective intelligence. as a centre it is passive and seen as feminine, and is therefore known as aima, the great mother. these two centres can be related to force and form and substance and consciousness. these three centres form the supernals, they are seen as somehow separate from the rest of the tree and are divided from the lower seven centres by the abyss or barrier. while they are perfect and static in nature (at least in the world of atziluth, the lower seven centres are mixed and offer amalgams of light and darkness. fig 23 fig 24 gnostic theurgy page 93 the fourth centre is chesed or gedulah. it is known as mercy and is considered male and positive in action. in traditional texts it is known as receptive intelligence. some description

scribing is the alpha event. after the error occurred, the emanation process continued, albeit, on a lower octave. there is the treasury of light (the supernals) and the world of the archons. in the lower kingdom emanation continues, and there are hierarchies of light and darkness- there are aeons and archons. the tree of life documents a model of the emanation process, below the dividing line of the abyss there is a mixture of light and darkness, emanations which are fallen but which also hold particles of light. the medieval writers of the grimoires illustrated this mixture by attributing an intelligence and spirit to each planet; a positive and negative force. the barriers that exist within the tree of life are of vital importance. while in our gnostic theurgy page 94 discussions of the

der or a gateway through which only the transfigured can pass. the best known symbol of this abyss is the cross (stauros, it is pre-christian in origin and includes pre and post christian symbolism. it emphasises that only through death to the world of the archons and rebirth and resurrection to light, can we enter the treasury. in the hermetic tradition, saturn (binah) is seen as the guardian of the abyss. after the soul has left earth it must venture through the seven planets, however only with correct passwords and codes can it pass each obstacle. when it confronts saturn the soul is truly tested, only if it is of the light kingdom will it be allowed to pass. if it fails, the soul plummets back through the planets and returns again to earth. since in many traditions saturn is also the d

d codes can it pass each obstacle. when it confronts saturn the soul is truly tested, only if it is of the light kingdom will it be allowed to pass. if it fails, the soul plummets back through the planets and returns again to earth. since in many traditions saturn is also the demiurge, we can see a dual nature. saturn as guardian (in the static kingdom) and the dark half of saturn, existing below the abyss as the demiurge. the abyss is both a doorway and a seal, it tests and also destroys. the twenty two paths each of the ten sephira is connected to the others by a sequence of paths. while there are many different forms these paths take, the most accepted system is that shown in fig 24. each of these paths is attributed to a hebrew letter according to the kabbalistic tradition first outlin

m. strong ones. malkuth. ishim. sons of fire. assiah: the lower world the world of matter is where things become solid, they manifest. attributions in this world can vary greatly, traditionally, there are the planets. but we have more than simply their physical manifestation. while assiah is matter it also cross-over into the lower reaches of the astral as the veil or paroketh is not as strong as the abyss. accordingly, each planet has a related angel, intelligence and spirit, in some sense the angel is from yetzirah while the intelligence and spirit is attributed to assiah. gnostic theurgy page 98 the earth is composed of four directions and elements, each with attributions of archangels, angels, ruler, queen and elementals (fig 25) the kabbalists also teach that in the lower realms of as

wish to share with you a more poetic outline of the tree of life. this was originally published in the book of lies, a paradoxical outline of mystical doctrine written by aleister crowley in 1913. it offers a contemplative guide to the cosmic tree. 0 the ante-primal triad which is not god nothing is nothing becomes nothing is not the first triad which is god i am i utter the word i hear the word the abyss the word is broken up there is knowledge knowledge is relation. these fragments are creation. the broken manifest's light. the second triad which is god. god the father and mother is concealed in generation. gnostic theurgy page 100 god is concealed in the whirling energy of nature. god is manifest in gathering, harmony, consideration; the mirror of the sun and of the heart. the third tr

dge of the true facts. x gnostic theurgy page 116 if we contemplate our kabbalistic model in light of the alpha event, we come to realise that the final division between the worlds occurs just below the solar sphere. this barrier, known as the paroketh, is a further stepping down in the emanation process (fig 32) the upmost world (supernals) is that of pure light, the intermediate worlds (between the abyss and paroketh) is a mixed system but with a large percentage of light. while the lower worlds (below paroketh) are a mixed system with a large percentage of darkness (dialectic law, accel- erating until the archons take predominance in the astral and physical worlds. contact be- tween the treasury of light and the other worlds is only possible through an intermediary- the solar sphere. ho

ed to zurvan, the supreme god of time (equivalent to the lord of wisdom, with the logos being related to the sun and sophia to the moon. whilst mithra was a sun being, the saturnian imagery indicated to the faithful that the solar sphere was simply zurvan's presence in the lower world- this is an important truth. this mystery is even more complicated when we realise that saturn is the guardian of the abyss, and consists two aspects. the lower aspect of saturn is seen as the demiurge, while the higher is seen as the guardian or watcher. so we have mithra as a mixed deity, representing both the light sun ruled by the guardian, reflecting zurvan and a hint that the sun also contains the darker force which is symbolised by the demiurge or negative saturn. the treasury of light cannot exist in


GOETIA LUCIFERIAN

d 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 shemhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians, djinn, genii and the spirits of the abyss, brought forth by the great shadow of the fire seraph. i summon thee wise and ancient spirits, attend me and appear now in this circle- by the names of lucifer, who brought the flame unto the clay he that gave us breath, immortal and holy fire. lucifer, ouyar, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, eparinesont, estiot, dumosson, panochar, casmiel, hayras, fabelleronth


GOLDEN DAWN RITUALS Z3

dium of z the great tho-oth is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel wrffm. it is the archangel of rtk in the briatic world. the mercury of the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. hyha, implicit and explicit sound. every being pronounces all its existence, the name of the lord of life, by inspiration and expiration. macroprosopus is amya and aba, mother and father. the two


GOLDEN DAWN RITUALS ZAM13

from the gates of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the darkness, let the light


GOLDEN DAWN RITUALS ZAM22

ich abides only in the heart of god and man. 9 the exorcism step 1 lift the talisman upon high in left hand. smite it three times with sword, and raise both it and sword overhead stomping three times. proceed to take the talisman to the north. say: the voice of the exorcism said unto me, let me shroud myself in darkness peradventure, there, shall i manifest myself in light. i am the only being in the abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and plac


GRAHAM HANCOCK FINGERPRINTS OF THE GODS

extinguished. it took on a blood red hue, then entirely disappeared. thereafter the world was enveloped in hideous winter. snow-storms descended from all points of the horizon. war broke out all over the earth. brother slew brother, children no longer respected the ties of blood. it was a time when men were no better than wolves, eager to destroy each other. soon the world was going to sink into the abyss of nothingness. meanwhile the wolf fenrir, whom the gods had long ago so carefully chained up, broke his bonds at last and escaped. he shook himself and the world trembled. the ash tree yggdrasil [envisaged as the axis of the earth] was shaken from its roots to its topmost branches. mountains crumbled or split from top to bottom, and the dwarfs who had their subterranean dwellings in the

led first time, which was called zep tepi.63 we shall delve into these records in the next two chapters. 63 myth and symbol in ancient egypt, p. 263. graham hancock fingerprints of the gods 367 chapter 43 looking for the first time here is what the ancient egyptians said about the first time, zep tepi, when the gods ruled in their country: they said it was a golden age1 during which the waters of the abyss receded, the primordial darkness was banished, and humanity, emerging into the light, was offered the gifts of civilization.2 they spoke also of intermediaries between gods and men the urshu, a category of lesser divinities whose title meant the watchers .3 and they preserved particularly vivid recollections of the gods themselves, puissant and beautiful beings called the neteru who live


GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

of the ordo templi orientis (oto, he is inherently a force to be dealt with seriously. crowley tells us in his autobiography, what i had really done was therefore to beget a magical son [in a magical operation. so, precisely nine months afterwards, that is, at the summer solstice of 1916, frater o.i.v (the name of c. stansfeld jones as a probationer) entirely without my knowledge became a babe of the abyss. crowley goes on to cite a number of proofs, relying upon the expected child in the book of the law. it is further predicted, crowley goes on, that his child shall discover the key of the interpretation of the book itself, and this i was unable to do. in actual fact he did so discover that key. of the key in question there can be no doubt that it is the building block of all new aeon cab

ar at hand -frater achad, various letters, 1948 e.v. using new aeon english qabala classic cipher (naeq6, we find an impressive cipher trail involving the work of frater achad. aleister= 117= frater achad. aleister crowley= 194= one to follow thee, which is generally held to refer to, and predict frater achad. when crowley mentions that stansfeld jones had, without his knowledge, become a babe of the abyss (an a:.a. title, there is a double meaning; babe of the abyss= 190= i stansfeld jones. after achad proclaimed the aeon of ma, a semi-clandestine fellowship arose to continue the a:.a. work as interpreted by achad, under the name fellowship of ma ion. leadership of the alchemical aspect of this work fell to frater robertus= 214= quabalistic ma ion. although robertus was not directly a stu


GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

s the feminine current and simulates a journey to the 19th aethyr.the ritual of the pyramid invokes the masculine current and simulates a journey to the 18th aethyr zen. the dragon ritual is designed for the advanced magician who desires to assume the responsibilities of the magical dragon. the ritual of vrelp stimulates a journey to the 14th aethyr vta and the city of the pyramids. the ritual of the abyss simulates a journey to the great outer abyss. the imagery used in these seven rituals is designed to simulate as closely as possible actual journeys to these aethyrs. the other six rituals include magical operations for invisibility, evocations, precipitations, power, health and longevity, and the mastery of death. these rituals are specifically designed for the advanced magician. as an

er, you will encounter at least one governing angel. crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each aethyr. the cuide that awaits you in the 8th aethyr, zid, is your own holy guardian angel. you will confront him face to face when you enter zid. one problem that you must confront meanwhile is that zid lies aboye the abyss. the holy guardian angel is often used by magicians as an aid in crossing the abyss. this is possible because, even though a direct confrontation is not attained below the abyss, you can nevertheless develop an intuitive feeling for your holy guardian angel and cali on him for assistance at any time.in fact, this is a prerequisite to entering the abyss which is in zax, the tenth aethyr

of the human self confronting the spiritual self. it is a mystical experience in which the human personality or ego melts into its source. in the east, this'blowing out' of the ego is called nirvana. it involves a magical shift in your sense of identity. your sense of identity will shift from the human personality to the spiritual individuality. this shift in identity is necessary to safely cross the abyss and directly confront the holy guardian angel in zid. 11 the goals of enochian magick "the first step is the separation of (what we call, for convenience) the astral body from the physicai body. as our experiments proceed, we find that our astral body itself can be divided into grosser and subtler components. in this way we become aware of the existence of what we can, for convenience, t

act vate a karmic force within you which can have dangerous consequences if broken. only you will know for sure if you are sincere. this can take place inwardly as a simple mental and personal commitment to yourself, or outwardly in a magical ceremony saying the appropriate words aloud. a new oath should be taken at each step of your magical development. one well-known magical oath is the oath of the abyss. this oath must be taken by any magician who desires to cross the great outer abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul" this means that you promise to view everything that happens to you from that moment on as the direct intercession of your inner god (your holy guardian ang

at outer abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul" this means that you promise to view everything that happens to you from that moment on as the direct intercession of your inner god (your holy guardian angel. this oath has many terrible consequences but is essential for one to cross the abyss safely. you are well advised to delay this oath until sufficiently prepared mentally and physically to accept its far-ranging implications. 3. the magical diary. there are several reasons for beginning and updating a magical diary. it allows you to check your progress in a systematic and scientific manner. for example, any repetitive experiences or cyclic magical encounters will be more

rs are positioned in serial order from number 30, tex, the lowest and most material, to number 1, lil, the highest and most spiritual. here again you must remember that "high" and "low" are not to be tallen literally, but figuratively. these aethyrs can be compared to the sephiroth and tarot paths of the qabalistic tree of life, but the only exact correspondence is the tenth aethyr, zax, which is the abyss, the location of the eleventh sephiroth, daath. the aethyrs are shown in appendix e and each is fully described in enochian magic. like the qabalistic tree of life, they serve as a powerful structure for the subtle cosmic planes and subplanes that are invisible to our physical eyes but are nonetheless real. the diagrams in appendix e can serve as crude road maps through these regions for

ted 149 in the organization. in some groups, friendship alone is enough to move to a higher grade. formal attainment of a grade in a magical organization does not guarantee that one has actually attained the knowledge and abilities of that grade. crowley, for example, soon realized that many golden dawn leaders were not actually qualified. none, including the highest leaders, had actually crossed the abyss. it was not until crowley himself had crossed the abyss that he was able to perceive this fact. for this reason, grades should remain an entirely personal matter. let your own conscience (but not your ego) guide you. table vi. aethyrs and magical grades magical correspondin aethyrs experiencesl grade* sephiroth (up to) abilities neophyte zelato enter therealzas beyond the physi- malkuth

er plane (miinor adept) and gain knowledge of past lives. enter the vault of preparation. adeptos mayorr geburah zen (major adept) 150 table vi. aethyrs and magical grades magical corresponding aethyrs experiences/ grade" sephiroth( u p t o) abilities adeptus exemptus (exempt adept) chesed vta enter higher regions of mental plane and visit the city of the pyramids. magister templi binah zid cross the abyss and gain full (master of the temple) knowledge and conversation of the holy guardian angel magus chockmah zom enter spiritual plane and gain full mastery of life. ipsissimus kether lil enter non-duality 'these were used in the golden dawn. 151 sex in enochian magick for us, sex is the first unconscious manifestation of chiah, the creative energy; and although (like everything else) it is

d and highest stage. literally the name means "great symbol" in this degree a "partner" is no longer needed. when you reach this stage you will realize that both the feminine and masculine currents are of equal intensity within yourself. this stage is sometimes called "experienced unity" the mahamudra stage is fully realized in the 4th aethyr, paz, but can be practiced successfully after crossing the abyss in the 10th aethyr, zax. for details on mahamudra and an excellent yoga to practice, read tibetan yoga and secret doctrines by w.y. evans-wentz. note: in spite of what you may have read elsewhere, the karmamudra stage is the lowest and most dangerous to. practice. if you have any reservations, skip it and proceed to jnanamudra. the sole practical benefit of karmamudra, as far as enochian


GREY W G CONDENSATION OF KABBALAH

dy in greater detail. they wanted not only a written, but a designed formula for the complete concept of conceptions. mathematicians considered the best symbol for god in the act of creation would be a simple circle around a central point, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the centre at the perimeter of the circle and traced another which intersected the centre of the first. they repeated this process until it became an ever-recurring pattern as at figure 1.when they h

eden to prevent humans going back there before they had solved all the problems they would have to face in the outside world. that was also why this design became known as the tree of life, because having fallen by the tree of knowledge, man would have to rise (or evolve) by the family tree of life connecting us with god by a series of step-by-step efforts until we had enough knowledge to bridge the abyss between us and that god (which represented ignorance) and so become in the words of the bible: like unto the gods, immortal. the tree of course is just the bare bones or abc of the kabbalistic system. the separate blocks as it were, by combinations of which all the rest of an enormous edifice can be built up out of consciousness alone. that is how cosmos was constructed by the thoughts o

the basic components of any method can be put together properly, they have to be completely comprehended in the first place. therefore begin at the beginning by appreciating the step-by-step means by which god was assumed to descend the tree towards a state of man, creating those same steps as he went. although the terminology used is antique, its ideology is timeless. note especially that above the abyss there is only pure consciousness, while below it we encounter definite qualities followed by feelings and emotions concentrating into the penultimate sphere of yesod before being projected as a concrete whole at malchut the kingdom, which we pray in the lord s prayer may come upon our earth if and when his will is worked here as it is in heaven or keter. that is to say if ever we become

one beingwhite and termed the pillar of mercy, while themiddle pillar is gold (or yellow) and called the pillar of mildness. this illustrates the golden rule of life- 7 between extremities always choose the middle way. from top to bottom of the tree the first sphere is just a brilliance beyond being plainwhite. at sphere 2, we have very light grey, and at sphere 3, very dark grey. no colour above the abyss at all since the three spheres there are called the supernals. see figure 6. below the abyss colours appear and the visible spectrum is shown by the lowest (red) being on the left, the highest (blue) on the right, and the centre (yellow) being in the middle. sphere 4, mercy is blue, sphere 5 red, and the central sixth sphere bright yellow, or sun coloured. sphere 7 is green (mixture of 4


GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

hlin* i fear some will take it into their heads to explain phol, plial by aphfrresis of the first syllable in deofol, diufal, pretty much as eblis is derived from diabolus. names taken from his figure. 993 ii. many names of the devil turn upon his outward form. the most striking feature is his lame foot: hence the liinhende teiifel((liable boiteux, hinke-hein (limping-leg; the fall from heaven to the abyss of hell seems to have lamed him, like hephsestus hurled down by zeus (p. 24 1^ he further resembles that god and the lame smith wieland (volundr p. 370) by his skill in working metals and in building, as also by his dwelling in a sooty hell. here the antithesis to clear shining white deity demands a dingy black hue, as the dark elves were opposed to the light. we may therefore balance th


GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

er selbo mittilo bourn ther scowot thesan worolt-floum, theiz innan erdu stentit, mit thiu ist thar bizeinit, theiz imo ist al gimeinit in erdu joh im himile inti in abgrunte ouh hiar nidare (the cross s top points to heaven, the arms and hands to the world s ends, the stem looks to this earthly plain. stands in the ground, thereby is signified, that for it is designed all in earth and heaven and the abyss beneath) it matters little if the parallel passage quoted by schilter from cap. 18 de divinis officiis comes not from alcuin, but some later author: otfried may have picked up his notion from it all the same.1 it says: nam ipsa crux magnum in se mysterium continet, cujus positio 1 i do not know if lafontaine had virgil s verses in his mind, or followed his own prompting, when he says of

for hell 3: in dem beche, 1 csedmon still pictures the witehus (house of torment) as deop, dreama leas, sinnihte beseald. striking images occur in a doc. of the llth cent (zeitschr. f. d. a. 3 445: swevilstank, genibele, todes scategruobe, wallente stredema, etc. 2 so all the greek heroes sink into hades house under the earth. but it is hard to distinguish from it tartarus, which lies lower down the abyss, and where the subjugated giants sit imprisoned. this denoted therefore, at least in the later times, a part of the underworld where the wicked dwelt for their punishment, which answers to the christian hell. but that the roots of earth and sea from above grow down into tartarus (hes. theog. 728) suggests our norse ashtree, whose root reaches down to niflheim. conf. also ovid s descripti


H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

the sun of life slowly resigns itself to the close of its journey, and, in radiant splendor, goes to rest in the "arms of the mother (peace and quiet. it is where the matre (mother) of the [34] lodge awaits the coming of her children, and welcomes them ever to "rest awhile and tarry in communion with god" the "north" the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death (stagnation, the realm of darkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lin

place of divine illumination and resurrection. the south is the point where the sun shines in greatest glory, and where the divine mind finds fullest spiritual expression. in the west the sun of life closes its journey. it is where the fratres and sorores seek peace, rest, and attunement with the cosmic. the north is the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death, the realm of darkness, the hours of the night where the seeker for light dwells and the neophyte enters the lodge in search of more light. lodge, grand.this is a body subordinate to, and deriving its existence and powers from, the imperator and the board of directors composing the supreme grand lodge of amorc. it is a separate and distinct body from the supr


HANDBOOK OF EGYPTIAN MYTHOLOGY

ion, neith could also be regarded as the mother of that other divine child, horus. as early as the new kingdom, neith was alluded to as the mother and father of all things. a text in the roman period temple of esna describes how neith created the world by speaking seven magical words. as the personification of the fertile primeval waters, she was the mother of the snakes and crocodiles who are in the abyss. neith, the nurse of crocodiles, was shown as a crocodile-headed woman suckling two small crocodiles. she was often named as the mother of sobek, the most important crocodile god. when neith spat into the primeval waters, her spittle turned into the terrible chaos monster, apophis, who nightly challenged the rule of the sun god. one festival at esna commemorated neith saving the newborn

frog or frog-headed form. from the new kingdom onward, he was also shown as a fecundity figure presenting the king with the gift of water, the most precious of all substances in desert countries. the egyptians believed that all the seas and rivers had their ultimate 172 handbook of egyptian mythology figure 36. a scene from the last hour of the book of gates showing nun lifting the sun god out of the abyss at dawn (art resource) source in the nun. during the annual nile flood, egypt seemed to revert to its primeval state, and civilization was in danger of being swept away. the creator had to intervene and send divine messengers to ask nun to curb the destructive power of his flood. since the nun also contained the potential to create life, nun was thought of as a demiurge, a kind of instin


HELENA BLAVATSKY NIGHTMARE TALES

eavenly chorus;but the audience he finally craved was composed of more than the gods sung by hesiod, verily of the mostappreciative melomanes of european capitals. he felt jealous of the magic pipe, and would fain have had it athis command "oh! that i could allure a nymph into my beloved violin- he often cried, after awakening from one of hisday-dreams "oh, that i could only span in spirit flight the abyss of time! oh, that i could find myself forone short day a partaker of the secret arts of the gods, a god myself, in the sight and hearing of enrapturedhumanity; and, having learned the mystery of the lyre of orpheus, or secured within my violin a siren,thereby benefit mortals to my own glory" thus, having for long years dreamed in the company of the gods of his fancy, he now took to dream


HP LOVECRAFT A DARK LORE

go wherever the darkness reached, but light would always send it fleeing. when the current blazed on again there had been a shocking commotion in the tower, for even the feeble liglit trickling through the grime-blackened, louvre-boarded windows was too much for the thing. it had bumped and slithered up into its tenebrous steeple just in time- for a long dose of light would have sent it back into the abyss whence the crazy stranger had called it. during the dark hour praying crowds had clustered round the church in the rain with lighted candles and lamps somehow shielded with folded paper and umbrellas- a guard of light to save the city from the nightmare that stalks in darkness. once, those nearest the church declared, the outer door had rattled hideously. but even this was not the worst

le formula 'per adonai eloim, adonai jehova, adonai sabaoth, metraton' but willett was too quick for him. even as the dogs in the yard outside began to howl, and even as a chill wind sprang suddenly up from the bay, the doctor commenced the solemn and measured intonation of that which he had meant all along to recite. an eye for an eye- magic for magic- let the outcome shew how well the lesson of the abyss had been learned! so in a clear voice marinus bicknell willett began the second of that pair of formulae whose first had raised the writer of those minuscules- the cryptic invocation whose heading was the dragon's tail, sign of the descending node- ogthrod ai'f geb'l-ee'h yog-sothoth 'ngah'ng ai'y zhro! at the very first word from willett's mouth the previously commenced formula of the p

at first my downward glance revealed nothing whatever. a moment later i perceived that this was because my head lay at the end of a flexible neck of enormous length. retracting this neck and gazing down very sharply, i saw the scaly, rugose, iridescent bulk of a vast cone ten feet tall and ten feet wide at the base. that was when i waked half of arkham with my screaming as i plunged madly up from the abyss of sleep. only after weeks of hideous repetition did i grow half-reconciled to these visions of myself in monstrous form. in the dreams i now moved bodily among the other unknown entities, reading terrible books from the endless shelves and writing for hours at the great tables with a stylus managed by the green tentacles that hung down from my head. snatches of what i read and wrote wou

ug of pseudo-memory. one thing only was unfamiliar, and that was my own size in relation to the monstrous masonry. i felt oppressed by a sense of unwonted smallness, as if the sight of these towering walls from a mere human body was something wholly new and abnormal. again and again i looked nervously down at myself, vaguely disturbed by the human form i possessed. onward through the blackness of the abyss i leaped, plunged, and staggered- often falling and bruising myself, and once nearly shattering my torch. every stone and corner of that daemonic gulf was known to me, and at many points i stopped to cast beams of light through choked and crumbling, yet familiar, archways. some rooms had totally collapsed; others were bare, or debris-filled. in a few i saw masses of metal- some fairly in


HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

uths we carefully drew, according to our most thoughtful estimates, on the guide map we were compiling. it was obvious that at least two of these tunnels lay within a reasonable exploring distance of where we were- both being on the mountainward edge of the city, one less than a quarter of a mile toward the ancient river course, and the other perhaps twice that distance in the opposite direction. the abyss, it seems, had shelving shores of dry land at certain places, but the old ones built their new city under water- no doubt because of its greater certainty of uniform warmth. the depth of the hidden sea appears to have been very great, so that the earth s internal heat could ensure its habitability for an indefinite period. the beings seemed to have had no trouble in adapting themselves t

ur battery supply had had at least five hours of nearly continuous use, and despite the special dry cell formula, would obviously be good for only about four more- though by keeping one torch unused, except for especially interesting or difficult places, we might manage to eke out a safe margin beyond that. it would not do to be without a light in these cyclopean catacombs, hence in order to make the abyss trip we must give up all further mural deciphering. of course we intended to revisit the place for days and perhaps weeks of intensive study and photography- curiosity having long ago got the better of horror- but just now we must hasten. our supply of trail-blazing paper was far from unlimited, and we were reluctant to sacrifice spare notebooks or sketching paper to augment it, but we d

g of the debris, upon which several small objects lay carelessly scattered, and at one corner of which a considerable amount of gasoline must have been spilled lately enough to leave a strong odor even at this extreme superplateau altitude. in other words, it could not be other than a sort of camp- a camp made by questing beings who, like us, had been turned back by the unexpectedly choked way to the abyss. let me be plain. the scattered objects were, so far as substance was concerned, all from lake s camp; and consisted of tin cans as queerly opened as those we had seen at that ravaged place, many spent matches, three illustrated books more or less curiously smudged, an empty ink bottle with its pictorial and instructional carton, a broken fountain pen, some oddly snipped fragments of fur

h african jungles to photograph them or study their habits. half paralyzed with terror though we were, there was nevertheless fanned within us a blazing flame of awe and curiosity which triumphed in the end. of course we did not mean to face that- or those- which we knew had been there, but we felt that they must be gone by now. they would by this time have found the other neighboring entrance to the abyss, and have passed within, to whatever night-black fragments of the past might await them in the ultimate gulf- the ultimate gulf they had never seen. or if that entrance, too, was blocked, they would have gone on to the north seeking another. they were, we remembered, partly independent of light. looking back to that moment, i can scarcely recall just what precise form our new emotions to

ack to that moment, i can scarcely recall just what precise form our new emotions took- just what change of immediate objective it was that so sharpened our sense of expectancy. we certainly did not mean to face what we feared- yet i will not deny that we may have had a lurking, unconscious wish to spy certain things from some hidden vantage point. probably we had not given up our zeal to glimpse the abyss itself, though there was interposed a new goal in the form of that great circular place shown on the crumpled sketches we had found. we had at once recognized it as a monstrous cylindrical tower figuring in the very earliest carvings, but appearing only as a prodigious round aperture from above. something about the impressiveness of its rendering, even in these hasty diagrams, made us th

rld- a shorter route than the one we were so carefully blazing, and probably that by which those others had descended. at any rate, the thing we did was to study the terrible sketches- which quite perfectly confirmed our own- and start back over the indicated course to the circular place; the course which our nameless predecessors must have traversed twice before us. the other neighboring gate to the abyss would lie beyond that. i need not speak of our journey- during which we continued to leave an economical trail of paper- for it was precisely the same in kind as that by which we had reached the cul-de-sac; except that it tended to adhere more closely to the ground level and even descend to basement corridors. every now and then we could trace certain disturbing marks in the debris or li

interested in collecting typical specimens; for there were two here, both stiffly frozen, perfectly preserved, patched with adhesive plaster where some wounds around the neck had occurred, and wrapped with care to prevent further damage. they were the bodies of young gedney and the missing dog. x many people will probably judge us callous as well as mad for thinking about the northward tunnel and the abyss so soon after our somber discovery, and i am not prepared to say that we would have immediately revived such thoughts but for a specific circumstance which broke in upon us and set up a whole new train of speculations. we had replaced the tarpaulin over poor gedney and were standing in a kind of mute bewilderment when the sounds finally reached our consciousness- the first sounds we had

rofusion of carvings, but we did not pause to examine any of these. suddenly a bulky white shape loomed up ahead of us, and we flashed on the second torch. it is odd how wholly this new quest had turned our minds from earlier fears of what might lurk near. those other ones, having left their supplies in the great circular place, must have planned to return after their scouting trip toward or into the abyss; yet we had now discarded all caution concerning them as completely as if they had never existed. this white, waddling thing was fully six feet high, yet we seemed to realize at once that it was not one of those others. they were larger and dark, and, according to the sculptures, their motion over land surfaces was a swift, assured matter despite the queerness of their sea-born tentacle

rty of those others should have startled them. was it possible that those others had taken some aggressive action or t-ried to increase their meat supply? we doubted whether that pungent odor which the dogs had hated could cause an equal antipathy in these penguins, since their ancestors had obviously lived on excellent terms with the old ones- an amicable relationship which must have survived in the abyss below as long as any of the old ones remained. regretting- in a flare-up of the old spirit of pure science- that we could not photograph these anomalous creatures, we shortly left them to their squawking and pushed on toward the abyss whose openness was now so positively proved to us, and whose exact direction occasional penguin tracks made clear. not long afterward a steep descent in a


HP LOVECRAFT CELEPHAIS

ifimily staring. kuranes had not lingered, but had plodded on as though summoned toward some goal. he dared not disobey the summons for fear it might prove an illusion like the urges and aspirations of waking life, which do not lead to any goal. then he had been drawn down a lane that led off from the village street toward the channel cliffs, and had come to the end of things to the precipice and the abyss where all the village and all the world fell abruptly into the unechoing emptiness of infinity, and where even the sky ahead was empty and unit by the crumbling moon and the peering stars. faith had urged him on, over the precipice and into the gulf, where he had floated down, down, down; past dark, shapeless, undreamed dreams, faintly glowing spheres that may have been partly dreamed dr

aked him, and carried him home, for just as he was aroused he had been about to sail in a golden galley for those alluring regions where the sea meets the sky. and now he was equally resentful of awaking, for he had found his fabulous city after forty weary years. but three nights afterward kuranes came again to celephais. as before, he dreamed first of the village that was asleep or dead, and of the abyss down which one must float silently; then the rift appeared again, and he beheld the glittering minarets of the city, and saw the graceful galleys riding at anchor in the blue harbour, and watched the gingko trees of mount man swaying in the sea-breeze. but this time he was not snatched away, and like a winged being settled gradually over a grassy hillside till finally his feet rested gen

rseback with small companies of retainers. when it grew dark they travelled more swiftly, till soon they were flying uncannily as if in the air. in the dim dawn they came upon the village which kuranes had seen alive in his childhood, and asleep or dead in his dreams. it was alive now, and early villagers curtsied as the horsemen clattered down the street and turned off into the lane that ends in the abyss of dreams. kuranes had previously entered that abyss only at night, and wondered what it would look like by day; so he watched anxiously as the column approached its brink. just as they galloped up the rising ground to the precipice a golden glare came somewhere out of the west and hid all the landscape in effulgent draperies. the abyss was a seething chaos of roseate and cerulean splend


HP LOVECRAFT THE NAMELESS CITY

of daemonic lore; sentences from alhazred the mad arab, paragraphs from the apocryphal nightmares of damascius, and infamous lines from the delirious image du monde of gauthier de metz. i repeated queer extracts, and muttered of afrasiab and the daemons that floated with him down the oxus; later chanting over and over again a phrase from one of lord dunsany's tales-"the unreveberate blackness of the abyss" once when the descent grew amazingly steep i recited something in sing-song from thomas moore until i feared to recite more: a reservoir of darkness, black as witches' cauldrons are, when fill'd with moon-drugs in th' eclipse distill'd leaning to look if foot might pass down thro' that chasm, i saw, beneath, as far as vision could explore, the jetty sides as smooth as glass, looking as

ranscendent amazement at what lay beyond; for instead of other and brighter chambers there was only an illimitable void of uniform radiance, such one might fancy when gazing down from the peak of mount everest upon a sea of sunlit mist. behind me was a passage so cramped that i could not stand upright in it; before me was an infinity of subterranean effulgence. reaching down from the passage into the abyss was the head of a steep flight of steps- small numerous steps like those of black passages i had traversed- but after a few feet the glowing vapours concealed everything. swung back open against the left-hand wall of the passage was a massive door of brass, incredibly thick and decorated with fantastic bas-reliefs, which could if closed shut the whole inner world of light away from the v

nd came from the direction in which i was staring. its volume rapidly grew, till it soon reverberated frightfully through the low passage, and at the same time i became conscious of an increasing draught of old air, likewise flowing from the tunnels and the city above. the touch of this air seemed to restore my balance, for i instantly recalled the sudden gusts which had risen around the mouth of the abyss each sunset and sunrise, one of which had indeed revealed the hidden tunnels to me. i looked at my watch and saw that sunrise was near, so bracing myself to resist the gale that was sweeping down to its cavern home as it had swept forth at evening. my fear again waned low, since a natural phenomenon tends to dispel broodings over the unknown. more and more madly poured the shrieking, moa

low, since a natural phenomenon tends to dispel broodings over the unknown. more and more madly poured the shrieking, moaning night wind into the gulf of the inner earth. i dropped prone again and clutched vainly at the floor for fear of being swept bodily through the open gate into the phosphorescent abyss. such fury i had not expected, and as i grew aware of an actual slipping of my form toward the abyss i was beset by a thousand new terrors of apprehension and imagination. the malignancy of the blast awakened incredible fancies; once more i compared myself shudderingly to the only human image in that frightful corridor, the man who was torn to pieces by the nameless race, for in the fiendish clawing of the swirling currents there seemed to abide a vindictive rage all the stronger becaus

with the pent-up viciousness of desolate eternities. presently these voices, while still chaotic before me, seemed to my beating brain to take articulate form behind me; and down there in the grave of unnumbered aeon-dead antiquities, leagues below the dawn-lit world of men, i heard the ghastly cursing and snarling of strange-tongued fiends. turning, i saw outlined against the luminous aether of the abyss what could not be seen against the dusk of the corridor- a nightmare horde of rushing devils; hate distorted, grotesquely panoplied, half transparent devils of a race no man might mistake- the crawling reptiles of the nameless city. and as the wind died away i was plunged into the ghoul-pooled darkness of earth's bowels; for behind the last of the creatures the great brazen door clanged


HP LOVECRAFT THE THING IN THE MOONLIGHT

ows extending from both walls into the depths of the stony plateau. at several points the passage was roofed over by the choking of the upper parts of the narrow fissure; these places being exceeding dark, and forbidding the perception of such burrows as may have existed there. in one such dark space i felt conscious of a singular accession of fright, as if some subtle and bodiless emanation from the abyss were engulfing my spirit; but the blackness was too great for me to perceive the source of my alarm. at length i emerged upon a tableland of moss-grown rock and scanty soil, lit by a faint moonlight which had replaced the expiring orb of day. casting my eyes about, i beheld no living object; but was sensible of a very peculiar stirring far below me, amongst the whispering rushes of the p


HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

world are shapes of darkness that seize and bind. the affair that shambleth about in the night, the evil that defieth the elder sign, the herd that stand watch at the secret portal each tomb is known to have and that thrive on that which groweth out of the tenants thereof- all these blacknesses are lesser than he who guardeth the gateway: he who will guide the rash one beyond all the worlds into the abyss of unnamable devourers. for he is 'umr at-tawil, the most ancient one, which the scribe rendereth as the pro-longed of life" memory and imagination shaped dim half-pictures with uncertain outlines amidst the seething chaos, but carter knew that they were of memory and imagination only. yet he felt that it was not chance which built these things in his consciousness, but rather some vast

centre of which his eyes were irresistibly drawn. and then suddenly he felt the mental currents of the most ancient one cease to flow forth, for the first time carter realized how terrific utter silence, mental and physical, may be. the earlier moments had never failed to contain some perceptible rhythm, if only the faint, cryptical pulse of the earth's dimensional extension, but now the hush of the abyss seemed to fall upon everything. despite his intimations of body, he had no audible breath, and the glow of 'umr at-tawil's quasi-sphere had grown petrifiedly fixed and unpulsating. a potent nimbus, brighter than those which had played round the heads of the shapes, blazed frozenly over the shrouded skull of the terrible guide. a dizziness assailed carter, and his sense of lost orientatio

return if you will. through the two gates with the veil still unrent before your eyes. chapter five a sudden shutting-off of the waves left carter in a chilling and awesome silence full of the spirit of desolation. on every hand pressed the illimitable vastness of the void; yet the seeker knew that the being was still there. after a moment he thought of words whose mental substance he flung into the abyss "i accept. i will not retreat" the waves surged forth again, and carter knew that the being had heard. and now there poured from that limitless mind a flood of knowledge and explanation which opened new vistas to the seeker, and prepared him for such a grasp of the cosmos as he had never hoped to possess. he was told how childish and limited is the notion of a tri-dimensional world, and

wove themselves into fantastic and inexplicable shapes, and formed disturbing combinations with the grotesque figures of the draft-swayed tapestries. the old negro who had tended them was gone- perhaps some growing tension had frightened him out of the house. an almost apologetic hesitancy hampered the speaker as he resumed in his oddly labored yet idiomatic voice "you have found these things of the abyss hard to believe" he said "but you will find the tangible and material things ahead still barer. that is the way of our minds. marvels are doubly incredible when brought into three dimensions from the vague regions of possible dream. i shall not try to tell you much- that would be another and very different story. i will tell only what you absolutely have to know" carter, after that final

e had been an added spell which gave it limitless powers it otherwise lacked; but this, too, was a human discovery- peculiar to a spatially unreachable region, and not to be duplicated by the wizards of yaddith. it had been written on the undecipherable parchment in the hideously craven box with the silver key, and carter bitterly lamented that he had left it behind. the now inaccessible being of the abyss had warned him to be sure of his symbols, and had doubtless thought he lacked nothing. as time wore on he strove harder and harder to utilize the monstrous lore of yaddith in finding a way back to the abyss arid die omnipotent entity. with his new knowledge be could have done much toward reading the cryptic parchment; but that power, under present conditions, was merely ironic. there wer


ISIS UNVEILED

ver situated in the higher latitudes of the polar regions; it is a cold and cheerless abode, and neither the gelid halls of hela nor the occupation of balder present the least similitude to the blazing hell of eternal fire and the miserable' damned' sinners with which the church so generously peoples it. neither is it the egyptian ameriti, the region of judgment and purification; nor the honderak the abyss of darkness of the hindfis; for even the fallen angels hurled into it by siva are allowed by para- brahman to consider it as an intermediate state, in which an opportunity is afforded them to prepare for higher degrees of purification and redemp- tion from their wretched condition. the gehenna of the new testa- ment was a locality outside the walls of jerusalem; and ill mentioning it jes

cyclopaedia with models for monkish diatribes. of course the christian clergy can never become reconciled to a doc- trine based on the application of strict logic to discursive reasoning. the number of those who have abandoned theology on this account has never been made known. they have asked questions and been forbidden to ask them; hence, separation, disgust, and often a despairing plunge into the abyss of atheism. tb.e orphean views of aether as chief medium belteeen god and created matter were likewise denounced. the orphic aether recalled too vividly the archaeua, the soul of the world, and the latter was in its metaphysical sense as closely related to the emana- tions, being the first manifestation sephira, or divine light. and when could the latter be more feared than at that criti

away the unmerited curse from the earth and the animals, which had never sinned at all. thus the gnostic allegory shows a greater sense of both justice and logic than the christian. in the ophite system, sophia, the androgyne wisdom, is also the female spirit, or the hindft female n&ji (ndrayana, moving on the face of the waters chaos, or future matter. she vivifies it from afar, but not touching the abyss of darkness. sie is unable to do so, for wisdom is purely intellectual, and cannot act directly on matter. therefore sophia is obliged to address herself to her supreme parent; but although life proceeds primally from the unaeen cause, and its ennoia, neither ot them can, any more than herself, have anything to do with the lower chaos in which matter assumes its definite shape. thus, sop

ndowed him with a soul. and now began the animosity of dda-baoth toward his own creature. following the impulse of the divine light, man soared higher and higher in his aspi- rations; very soon he began presenting, not the image of his creator dda-baoth, but rather that of the supreme being, the 'primitive man' ennoia. then the demiurge was filled with rage and envy; and fixing his jealous eye on the abyss of matter, his looks envenomed with passion were suddenly reflected in it as in a mirror; the reflexion became ani- mate, and there arose out of the abyss satan, serpent, ophiomorphos "the embodiment of envy and of p unning. he is t^ union of all tliat is most base in matter, with the hate, envy, and craft of a spiritual intelligence" after that, always in spite at the perfection of man


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ng over the lines of the planets: light flaming as the spiritual ecliptic, or the gladius of the archangel michael, to the extremities of the solar system. thus are music, colours, and language allied. of the chaldsean astrology it may figuratively be said that, although their knowledge, in its shape of the portentous stone, in this instance, their grave-stone, shut up the devils in the depths of the abyss, and made the sages their masters (solomon being the priest or king, and his seal the talisman that secures the deep; man, on account of his having fallen into the shadow and the corruptions of existence, needs that mighty exterior hand (before which all tremble) to rescue him back into his native original light or rest. all the foregoing is pure bhuddism. thinkers who have weighed well


LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

are felt as thoughts and desires of the body that push them away from spirituality. all this is done so that we may discover our true spiritual state and relation to the creator. to see how much we justify the acts of the creator despite the objections of reason, how much we hate the creator, who takes away all the pleasures from our lives, once filled with wonder and light, and then thrown into the abyss of despair, because- 426- attaining the worlds beyond the body cannot find even an ounce of pleasure anymore in the altruistic conditions. it appears to us that it is the body that is objecting, and not the creator himself who acts upon our feelings and reason by giving us thoughts and emotions that are received either positively or negatively. the creator himself forms specific response


LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

, how do we know what we are perceiving? which part of our perception of the picture is certain and which is not? since our tools are limited we cannot be sure. perhaps the spectacles through which we are pa r t i i i: p e r c e p t i o n o f r e a l i t y 126 observing reality are showing a plain ahead of us when, in fact, there is a chasm right before our feet. could our next step throw us into the abyss? if the above example seems unlikely, the next will clarify matters: without radiation gauges, how would we able to detect radiation? we could easily walk into contaminated areas unknowingly. we are unable to build tools to assist us in determining the trustworthy from the untrustworthy in spirituality. the difference between what we can or cannot rely on lies in the difference between t


LAITMAN M THE KABBALAH EXPERIENCE

re that i ask him to help me: out of the depths have i called thee, o lord (psalms 130, 1. q: is this what prayer is? t h e t h o u g h t o f c r e a t i o n 49 a: yes, this is prayer. otherwise, where will you raise your man (prayer) from? when you feel that all this is death, and only the creator has the solution, you ask, you plead and cry. in a moment you ll be dead, like one who stands above the abyss, like the situation in the middle of the exodus from egypt, standing at the shore before the red sea opened. we needn t hide our negative attributes; only use them creatively in negative situations. we should simply consult the creator before any action, and only then start acting. a n g e l s q: how can i always maintain my aim? a: before every thought, every action and every breath you


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

ern ceremonial magic, it constitutes the name for god invoked by moses to bring down the rain over egypt, as reported by samuel liddell mathers in the greater key of solomon. there is also a reference to abaddon as the sixth of the seven lodges of hell in the work of the cabalist joseph ben abraham gikatilla. in various sources,abaddon is identified as the angel of death and destruction, demon of the abyss, and chief of the demons of the underworld. see also demons;magic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: the free press, 1967. strayer, joseph r. dictionary of the middle ages. vol. 1. new york: charles scribner s sons, 1982. the abbey of thelema the abbey of thelema is an independent initiatory magical grou

etually beating, send forth an icy blast that freezes the river cocytus to a glassy hardness, and in it are immured the four last grades of sinners. a hidden path connects the center of the earth to the purgatory, the place of purgation and of preparation for the life of eternal blessedness. it is imagined as a mountain formed by the earth that retreated before lucifer as he fell from heaven into the abyss of hell, and it is located at the exact antipodes of jerusalem and mount calvary, in the center of the southern hemisphere. after the antepurgatory, where are placed the excommunicated and the belatedly repentant, and the passage through peter s gate, come seven encircling terraces, which rise in succession with diminished circuit as they approach the summit. each of the cornices corresp

ked by name, as well as by visual and sensory perceptions associated with them. the invocation of satan used by the original church of satan is contained in the satanic bible. it opens with the following words: in the name of satan, the ruler of the earth, the king of the world, i command the forces of darkness to bestow their infernal power upon me! open wide the gate of hell and come forth from the abyss to greet me as your brother (sister) and friend! grant me the indulgences of which i speak! i have taken thy name as a part of myself! i live as the beasts of the field, rejoicing in the fleshly life! i favor the just and curse the rotten! by all the gods of the pit, i command that these things of which i speak shall come to pass! come forth and answer to your names by manifesting my des

in a tacky-looking automobile, complete with such accessories as fuzzy dice hanging from the rearview mirror. another devil in the foreground of the cartoon leans over to a compatriot and remarks, here comes hell on wheels. hundreds of animated cartoons have also included diabolical episodes. in one simpsons episode, homer sells his soul for a raspberry glazed doughnut. as soon as he is finished, the abyss opens up underneath him in the simpson kitchen, the devil grabs homer, and he plunges down into hell. in the ironic retribution chamber, he faces his punishment: a mechanical device constantly shoves donuts down his mouth. homer, however, is such a clod that he actually enjoys his punishment. in the end, he is rescued by his wife marge, who asserts that homer long ago promised his soul t

ou, do not torment me. for he had commanded the unclean spirit to come out of the man (for many a time it had seized him; he was kept under guard, and bound with chains and fetters, but he broke the bonds and was driven by the demon into the desert) jesus then asked him, what is your name? and he said, legion; for many demons had entered him. and they begged him not to command them to depart into the abyss. now a large herd of swine was feeding there on the hillside; and they begged him to let them enter these. so he gave them leave. then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and were drowned.when the herdsmen saw what had happened, they fled, and told it in the city and in the country. then people went out to see what h

the earth s air to tempt mankind. also a few church fathers thought that not all the followers of satan were thrown with their rebel chief into hell, but a number of them were left on earth in order to tempt man. it has been suggested that these angels maintained a neutral position in the rivalry between the lord and lucifer. when the lord defeated the devil, and cast him and his legionaries into the abyss,he did not hurl also the neutral angels into hell. he rather decided to give them another opportunity to choose between him and his rival, and cast them down to the earth. also, according to the church father origen, there were some doubtful angels who were uncertain whether to take the side of god or that of lucifer. it was from these hesitant and irresolute creatures that humans are th


LIBER 777

daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. table of correspondences 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attributions of various things are to be found in burton s arabian nights, in the tale of abn al


LIBER ALEPH

environment. thou knowest how great is the fame of witch-women (old and without man) to cause events, although they create nothing. it is this straitness of the channel which giveth force to the stream. beware, o my son, lest thou cling overmuch to this mode of magick; for it is lesser than that other, and if thou neglect that other, then is thy danger fearful and imminent, for it is the edge of the abyss of choronzon, where are the lonely towers of the black brothers. also the formulation of the object in the eagle is by a species of intoxication, so that his nature is of dream or delirium, and thus there may be illusion. for this cause i deem it not wholly unwise if thou use this way of magick chiefly as a cordial; that is for the fortifying of thine own nature. t the book of wisdom or

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 on, because the general formula is love, so that their habit itself urges them to the bed of our lady babalon. know then the black brothers by this true sign of their initiation

battle; and the men of our race and our clan return not save in glory. n liber aleph vel cxi 118 dn de necessitate verbi clamandi (of the need of shouting the word) e that striveth against his own nature is a fool, and wotteth not his will, darkening counsel in himself, and denying his own god, and giving place to choronzon. so then his work becometh hotchpot, and he is shattered and dispersed in the abyss. nor is it better for him if he do this for the supposed good of another, and for that other is it evil also in the end of the matter. for to manifest thine own division to another, and to deceive him, is but to confirm him in blindness, or illusion, and to hinder or to deflect him in his way. now to do thine own will is to leave him free to do his own will, but to mask thy will is to fa

thereof, conceive only of darkness and confusion, beholding evil therein. thus at last they come, as did the manich ans, to find, to their terror, a division even in the one, not that division which we know for the craft of love, but a division of hate. and this, multiplying itself, conflict upon conflict, endeth in hotchpot, and in the impotence and envy of choronzon, and in the abominations of the abyss. and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division, yet in this even is no true evil, for love conquereth all, and their corruption and disintegration is also the victory of babalon. n liber aleph vel cxi 140 ei rhapsodia de domina nostra (rhapsody on our lady) lessed be she, ay, blessed unto the ages be our lady babalon, that pli

the more violent is the antagonism, the more is it bound in illusion, determined by relation. thus the word .long. hath no meaning save it be referred to a standard; but love is not thus obscure, because hate is its twin, partaking bountifully of a common nature therewith. now, hear this; it was given unto me in my visions of the thyrs, when i was in he wilderness of sahara, by tolga, that above the abyss, contradiction is unity, and that nothing could be true save by virtue of the contradiction that is contained in itself. behold, therefore, in this method thou shalt come presently to ideas of this order, that include in themselves their own contradiction, and have no antithesis. here then is thy lever of antinomy broken in thine hand; yet, being in true balance, thou mayst soar, passion

an. xiv! in a= in a a notes by the creator of this electronic edition do what thou wilt shall be the whole of the law. liber aleph was written over the winter 1917-18 and first advertised for publication in the .pr monstrance of a.a. in equinox iii (1. it is addressed to charles stansfeld jones, frater achad (o.i.v, parzival, o.i.v.v.i.o, arct on &c, who had not long previously taken the oath of the abyss and declared himself 8 =38 (without bothering to go through the grades zelator to adeptus exemptus inclusive first, and whom at the time crowley believed to be his .magical son. an abortive edition was advertised around 1938 as equinox iii (4; it was finally published posthumously as equinox iii (6) in 1962, edited by karl germer and his brazilian disciple marcelo motta. a corrected edit


LIBER ARARITA

d, they were like men, o lord, they were even like unto men. i saw thee in these. 7. i saw the ravens of death, that flew with hoarse cries upon the carrion earth. i saw thee in these. 8. i saw the lying spirits like frogs upon the earth, and upon the water, and upon the treacherous metal that corrodeth all things and abideth not. i saw thee in these. 9. i saw the obscene ones, bull-men linked in the abyss of putrefaction, that gnawed each other fs tounges for pain. i saw thee in these. 4 liber dcccxiii vel ararita 10. i saw the woman. o my god, i beheld the image thereof, even as a lovely shape that concealeth a black monkey, even as a figure that draweth with her hands small images of men down into hell. i saw her from the head to the navel a woman, from the navel to the feet of her a ma

. only they who know it may be known. 11. for they have the genius of the mighty sword 418. 10 liber dcccxiii vel ararita 12. and they are not deceived by any of these things; for by their subtlety do they expand them all into the twelve rays of the crown. 13. and these twelve rays are one. 11 vi t 0. deeper and deeper into the mire of things! farther and farther into the never-ended expansion of the abyss. 1. the great goddess that bendeth over the universe is my mistress; i am the winged globe at her heart. 2. i contract ever as she ever expandeth. 3. at the end it is all one. 4. our loves have brought to birth the father and creator of all things. 5. he hath established the elements, the athyr, the air, the water, the earth, and the fire. 6. he hath established the wanderings stars in t


LIBER ASTARTE

a magic too deep to utter in any other wise. 20. concerning the meditations. herein is the most potent method of attaining unto the end, for him who is thoroughly prepared, being purified by the practice of the transmutation of deed into devotation, and consecrated by the right performance of the holy ceremonies. yet herein is danger, for that the mind is fluid as quicksilver, and bordereth upon the abyss, and is beset by many direns and devils that seduce and attack it to destroy it. therefore let the devotee beware, and precise accurately his meditations, even as a man should build a canal from sea to sea. 21. continuation. let then the philosophus mediate upon all love that hath ever stirred him. there is the love of david and of jonathan, and the love of abraham and isaac, and the lov

ite, aphrodite than isis, isis than babalon, babalon than nuit. let him decide therefore according to his discretion on the one hand and his aspiration on the other: and let not one outrun his fellow. 42. further concerning the value of this method. certain objections arise. firstly, in the nature of all human love is illusion, and a certain blindness. nor is there any true love below the veil of the abyss. for this reason we give this method to the philosophus, as the reflection of the exempt adept, who reflects the magister templi and the magus. let then the philosophus attain this method as a foundation of the higher methods to be given to him when he attains those higher grades. another objection lies in the partiality of this method. this is equally a defect characteristic of the grad


LIBER CCC KHABS AM PEKHT

e 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 means have produced the best results; and indeed it is almost the definition of a true magical


LIBER CCCXXXV ADONIS

o swoon, with its green blood beneath the moon stirred softly by my kiss; i bear the sort reply of amber air to the exhaled sighs of the heat that dreams and dies amid the wheat, from the cool breasts of mountains far. their serried crests clasp each a star! the earth.s pulse throbs with mighty rivers; with her low sobs god.s heaven quivers; the dew stands on her brow; with love she aches for all the abyss above, her rocks and chasms the lively strife of her sharp spasms of lust, of life. hark! to the whisper of my fan, my sister kiss to maid and man. through all earth fs wombs, through all sea fs waves, gigantic glooms, forgotten graves, i haunt the tombs of kings and slaves. i hush the babe, i wake the bird, i wander away beyond stars unstirred, soften the ripples of the tide, soothe the

nay! but the tides of trouble are transcended. the word fs begun, but never shall be ended. and through the sun forsake the maiden east, life be for us a never-fading feast. adonis 35 [they go towards the house, singing. all. the crown of our life is our love, the crown of our love is the light that rules all the region above the night and the stars of the night; that rules all the region aright, the abyss to abysses above; for the crown of our love is the light, and the crown of our light is our love [this text was first published in equinox i (7. in the 1913 .syllabus. it was declared to be liber cccxxxv in class c (335 (c) ordo templi orientis. key entry and initial proof reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e


LIBER CCXLII AHA

e vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the pro

nd joy are transcended even in early visions. ananda (bliss).and its opposite.mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior 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 openi

ut that is different! marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to show the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet. why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that unfathomable hell. aha! 19 even the shadows

re! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk fs eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune star i swear to break the twi-forked bar. but how to attain? flexes and leans the strongest will that lacks the means. marsyas. there are seven keys to the great gate, being eight in one and one in eight. first, let the body of thee be still, bound by the cerements of will


LIBER CLXV A MASTER OF THE TEMPLE

n pass to zelator, you must know and rule the astral plane throughout. astral journeys, however interesting and even splendid and illuminating, don t count unless they are willed. if you want to go to your office, and find yourself at the town hall instead, it s no excuse that the town hall has fine columns! you should drop all meditations on love. what s the matter with hate, anyway? from beyond the abyss, they look as like each other as two new pennies. you really mean reflection on love: jones night thoughts: idle thoughts of an idle fellow. it s a soul-destroying, mind-fuddling practice. if indulged in, it will absolutely ruin all power of concentration. now here is your examination for the grade of zelator.9 (a) go through a door on which is engraved this figure and explain the figure


LIBER COLLEGII SANCTI

rein; but beware, for that is his first departure from the middle pillar of the tree of life. 7. he may at any moment withdraw from his association with the a a, simply notifying the practicus who introduced him. yet let him remember that being entered thus far upon the path, he cannot escape it, and return to the world, but must ultimate either in the city of the pyramids or the lonely towers of the abyss. 8. he shall everywhere 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 dagger, according to the instruction in liber a. one month after his admission to the grade he shall go to his practicus, pass the necessary tests, and repeat to him hi


LIBER CORDIS CINCTI SERPENTE

wast long seeking me; thou didst run forward so fast that i was unable to come up with thee. o thou darling fool! what bitterness thou didst crown thy days withal. 26. now i am with thee; i will never leave thy being. 27. for i am the soft sinuous one entwined about thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicksilver. 30. thou shalt instruct thy servant in his ways, thou shalt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! 32. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let us shape unto

vra ynda 7 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16. o serpent woman of the stars! i, even i, have fashioned thee from a pale image of fine gold. 17. also the holy one ca

. 28. nor shall it be spoken in the markets that i am come who should come; but thy coming shall be the one word. 29. thou shalt manifest thyself in the unmanifest; in the secret places men shall meet with thee, and thou shalt overcome them. 30. i saw a pale sad boy that lay upon the marble in the sunlight, and wept. by his side was the forgotten lute. ah! but he wept. 31. then came an eagle from the abyss of glory and overshadowed him. so black was the shadow that he was no more visible. 32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the littl

ve. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he is shamed! he is wedded! and their mockery shall ring around the world. 36. but the master shall have his reward. the laughter of the mockers shall be a ripple in the hair of the beloved one. liber cordis cincti serpente svb figvra ynda 9 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin delighted therein, and put off his body, and became a bird. 40. the harper also laid aside his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down i

me doth the woman of the mysteries instruct in vain; i have burst the bonds of love and of power and of worship. 59. therefore is the eagle made one with the man, and the gallows of infamy dance with the fruit of the just. 60. i have descended, o my darling, into the black shining waters, and i have plucked thee forth as a black pearl of infinite preciousness. 61. i have gone down, o my god, into the abyss of the all, and i have found thee in the midst under the guise of no thing. 62. but as thou art the last, thou art also the next, and as the next do i reveal thee to the multitude. 63. they that ever desired thee shall obtain thee, even at the end of their desire. 64. glorious, glorious, glorious art thou, o my lover supernal, o self of myself. 65. for i have found thee alike in the me a

e hideous than the shells of abaddon. 35. he enveloped me with his demon tentacles; yea, the eight fears took hold upon me. 36. but i was anointed with the right sweet oil of the magister; i slipped from the embrace as a stone from the sling of a boy of the woodlands. 37. i was smooth and hard as ivory; the horror gat no hold. then at the noise of the wind of thy coming he was dissolved away, and the abyss of the great void was unfolded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierced as the thi

wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance of him was a thousandfold brighter than the lightning. yet in his heart i beheld the slow and dark one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 20 liber lxv 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of eternity, let thy wave break in foamless glory of s

l find thee as a black gnarl fd glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee the maidens shall dance, and bright babes be born unto them. thou shalt inspire the proud ones with infinite pride, and the humble ones with an ecstasy of abasement; all this shall transcend the known and the unknown with somewhat that hath no name. for it is as the abyss of the arcanum that is opened in the secret place of silence. 8. thou hast come hither, o my prophet, through grave paths. thou hast eaten of the dung of the abominable ones; thou hast prostrated thyself before the goat and the crocodile; the evil men have made thee a plaything; thou hast wandered as a painted liber cordis cincti serpente svb figvra ynda 23 harlot, ravishing with sweet s

dispelled the illusion. 10. therefore thou art wholly pure before me; therefore thou art my virgin unto eternity. 11. therefore i love thee with surpassing love; therefore they that despise thee shall adore thee. 12. thou shalt be lovely and pitiful toward them; thou shalt heal them of the unutterable evil. 13. they shall change in their destruction, even as two dark stars that crash together in the abyss, and blaze up in an infinite burning. 14. all this while did adonai pierce my being with his sword that hath four blades; the blade of the thunderbolt, the blade of the pylon, the blade of the serpent, the blade of the phallus. 15. also he taught me the holy unutterable word ararita, so that i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for th


LIBER CXLVIII SOLDIER AND THE HUNCHBACK

s no absolute value in the swing of the pendulum, though its shaft lengthen, its rate grow slower, and its sweep wider at every swing. what should interest us is the consideration of the point from which it hangs, motionless at the height of things! we are unfavourably placed to observe this, desperately clinging as we are to the bob of the pendulum, sick with our senseless swinging to and fro in the abyss! we must climb up the shaft to reach that point.but.wait one moment! how obscure and subtle has our simile become! can we attach any true meaning to the phrase? i doubt it, seeing what we have taken for the limits of the swing. true, it may be that the end of the swing is always 360 so that the!-point and the?-point coincide; but that is not the same thing as having no swing at all, unle

ceiveth. h1 i shall really be glad if a few of you will get it over, and come and sit on daddy fs knee! the first step is the hardest; make a start, and i will soon set the hunchback lion and the soldier unicorn fighting for your crown. and they shall lie down together at the end, equally glad, equally weary; while sole and sublime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and invisible than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy


LIBER CXX

eyond the grade of zelator to the grade of adeptus are that the candidate has completed the regular training of the argentum astrum prior to the grade of adeptus. the requirements for passage beyond the grade of adeptus to the grade of magister are that the candidate be at least a lord of the paths of the vault of the adepts, that eleven years as an adeptus be completed, that the grade of babe of the 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

hathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before the admission he eats a full meal. then the officer, approaching sayeth "hail! hail unto thee o tum, who comest forth from the abyss of water! hail unto thee, who shinest with double splendour, let thy words be spoken with might unto those khus that abide in the hall, and let- triumphant enter into their assembly- hath performed the decree which hath been spoken to the armies of ra at eventide; therefore let him/her come forth as a living khu in the place of the dead; let the gods rejoice, one and all, crying aloud: h

come the divine prince of the boat of the sun; unto him hath been given the name of his father osiris. i have stretched out my arms at the word of osiris; i am entered in, i am justified, i come forth worthy at the gate. i am pure at the palace of the passage of souls; i have destroyed the evil that clung to my members upon earth. hail, ye twin hawks upon your pinnacles, ye that guard the gate of the abyss, for i am made as ye! i am he that cometh forth by day. i have passed the hidden ways; yea, i am he, the bornless spirit, having sight in the feet; strong and the immortal fire! i am he, the truth! i am he, that hate that evil should be wrought in the world! i am he, that lighteneth and thundereth! i am he, from whom is the shower of the life of earth. i am he, whose mouth ever flameth!


LIBER DCCCLX JOHN ST

t projection in matter of the universal fluid. the whole formulating the ankh.the key of life! i gave moreover the signs of the grades from 0 =0 to 7 =4. then did i take upon myself the great obligation1 as follows: i. i, o.m &c, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: 1 [this is the .oath of the abyss. or the oath of 8 =3. t.s] john st. john 9 ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things v. that i will perform all things and endure all things vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: viii. that i will work

in the hanged man or shav.sana, the .corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them e

quiet hours. 8.53. i have endured the supreme temptation and assault of the enemy. in this wise. first, i found that i did not want sleep.i couldn ft stop .waiting. next, i said .since last night that black ritual (see entry 10.55) did at least serve to turn all my thoughts to the one thought, i will try it again. then i said .no; to do so is not pure .waiting. and then.as by a flash of lightning.the abyss of the pit opened, and my whole position was turned. i saw my life from the dawn of consciousness till now as a gigantic .pose; my very love of truth assumed for the benefit of my biographer! all these strange things suffered and 1 [aramaic .my god, my god, why hast thou forsaken me] john st. john 71 enjoyed for no better purpose than to seem a great man. one cannot express the horror of

k of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth allembracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out a


LIBER HHH

the threshold. in this first book are written the reflexions.1 .sunt tres contemplationes quasi halitus in mente humana abysso inferni. prima; secunda; tertia. vocatur. et ha reflexiones aquatica sunt trium enthusiasmorum, apollonis, dionysi, veneris .total stella est nechesh et messiach, nomen hyha cum hwhy conjunctum. there are three contemplations as it were breaths in the human mind, that is the abyss of hell: the first is called.,2 the second.,3 and the third..4 these are the watery reflexions of the three enthusiasms; those of apollo, dionysus, and aphrodite.5 the whole star is nechesh and messiach, the name hyha joined with hwhy.6 2 i m m m .i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when i first beheld thee visibly; when first the


LIBER LIBERI VEL LAPIDIS LAZULI

iding vision of pan. 9. on all sides pan to the eye, to the ear; 10. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. 11. the embrace of him intense on every centre of pain and pleasure. 12. the sixth interior sense aflame with the inmost self of him, 13. myself flung down the precipice of being 14. even to the abyss, annihilation. 15. an end to loneliness, as to all. 16. pan! pan! io pan! io pan! 2 i 1. my god, how i love thee! 2. with the vehement appetite of a beast i hunt thee through the universe. 3. thou art standing as it were upon a pinnacle at the edge of some fortified city. i am a white bird, and perch upon thee. 4. thou art my lover: i see thee as a nymph with her white limbs stretched by

s and the brilliant face; even into the finger-tips and toe-tips thou art one rosy dream of gold. 4. deep into thine eyes that are golden my soul leaps, like an archangel menacing the sun. 5. my sword passes through and through thee; crystalline moons ooze out of thy beautiful body that is hidden behind the ovals of thine eyes. 6. deeper, ever deeper. i fall, even as the whole universe falls down the abyss of years. 7. for eternity calls; the overworld calls; the world of the word is awaiting us. 8. be done with speech, o god! fasten the fangs of the hound eternity in this my throat! 9. i am like a wounded bird flapping in circles. 10. who knows where i shall fall? 11. o blessed one! o god! o my devourer! 12. let me fall, fall down, fall way, afar, alone! 13. let me fall! svb figvra vii 15

s was there another: thy kissed abide. 17. there is none other beside thee in the whole universe of love. 18. my god, i love thee, o thou goat with gilded horns! 19. thou beautiful bull ofapis! thou beautiful serpent of apep! thou beautiful child of the pregnant goddess! 20. thou hast stirred in thy sleep, o ancient sorrow of years! thou hast raised thine head to strike, and all is dissolved into the abyss of glory. 21. an end to the letters of the words! an end to the sevenfold speech. 22. resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii

e our love? 36. the forest of the spears of the most high is called night, and hades, and the day of wrath; but i am his captain, and i bear his cup. 37. fear me not with my spearmen! they shall slay the demons with their petty prongs. ye shall be free. 38. ah, slaves! ye will not.ye know not how to will. 39. yet the music of my spears shall be a song of freedom. 40. a great bird shall sweep from the abyss of joy, and bear ye away to be my cup-bearers. 41. come, o my god, in one last rapture let us attain to the union with the many! 30 liber liberi vel lapidis lazuli 42. in the silence of things, in the night of forces, beyond the accursed domain of the three, let us enjoy our love! 43. my darling! my darling! away, away beyond the assembly and the law and the enlightenment unto an anarchy


LIBER LXVII THE SWORD OF SONG

.let there be light, now ananda metteya, to whom the volume in which this story was issued is inscribed. 2 taphtatharath [sic, s.b. taphthartharath. t.s, the spirit of mercury .now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before had his spells availed to call so fearful a potency from the abyss of matter .son. cried the accurs d one .seven days of hate unmarred by passion milder, seven days without one thought of pity, these avail to call me forth .slay me my enemy. howled the wretch. but mara trembled .enquire of ganesha concernin him. faltered at last the fiend .jehjaour awoke. iv .yes. said ganesha gloomily .the young man has given me up altogether. he tells me i am as morta

contradiction in terms. 2 arnold .light of asia. 76 appendix i xii .at the hour of the great initiation. continued the buddha, in the midst of the five hundred thousand arahats .the wicked jehjaour had joined himself with mara to prevent the discovery of the truth. and in mara.s fall he fell. at that moment all the currents of his continued and concentrated hate recoiled upon him and he fell into the abyss of being. and in the halls of birth he was cast out into the lowest hell. he became a clergyman of the church of england, further than he had ever been before from truth and light and peace and love; deeper and deeper enmeshed in the net of circumstance, bogged in the mire of tanha1 and avigga2 and all things base and vile. false vichi-kichi3 had caught him at last! xiii .aye! the hour w


LIBER OS ABYSMI VEL DAATH

rform all things and endure all things: that i will continue in the knowledge and conversation of my holy guardian angel. that i will work without attachment: that i will work in truth: that i will rely only upon myself: that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe.1 2. let the exempt adept procure the prolegomena of kant,2 and study it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. also herbert spencer fs discussion of the three theories of the universe in his first principles, part i. 5. also huxley fs essays on hume and berkeley.4

4. thence may he enter into a real communion with those that are beyond, and he shall be competent to receive communication 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


LIBER SAMEKH

e himself truly is. unto this final attainment the adept may trust his angel to lead him: for the tiphareth-consciousness alone is connected by paths with the various parts of the mind* none therefore save he hath the knowledge requisite for calculating the combinations of conduct which will organize and equilibrate the forces of the adept, against the moment when it becomes necessary to confront the abyss. the adept must control a compact and coherent mass if he is to make sure of hurling it from him with a clean-cut gesture. i, the beast 666, lift up my voice and swear that i myself have been brought hither by main angel, after that i had attained unto the knowledge and conversation of him by virtue of mind ardour towards him, and of this ritual that i bestow upon men my fellows, and mos

o make sure of hurling it from him with a clean-cut gesture. i, the beast 666, lift up my voice and swear that i myself have been brought hither by main angel, after that i had attained unto the knowledge and conversation of him by virtue of mind ardour towards him, and of this ritual that i bestow upon men my fellows, and most of of his great love that he beareth to me. yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover! also he made me a magus, speaking through his law the word of the new aon, the aon of the crowned and conquering child. thus he fulfilled my will to bring f


LIBER THISHARB

as the practice leads to scepticism, and it may be through it] 0. this book is not intended to lead to the supreme attainment. on the contrary, its results define the separate being of the exempt adept from the rest of the universe, and discover his relation to that universe.1 1. it is of such importance to the exempt adept that we cannot overrate it. let him in no wise adventure the plunge into the abyss until he have accomplished this to his most perfectest satisfaction.2 2. for in the abyss no effort is anywise possible. the abyss is passed by virtue of the mass of the adept and his karma. two forces impel him (1) the attraction of binah (2) the impulse of his karma; and the ease and even the safety of his passage depend on the strength and direction of the latter.3 3. should one rashl

perfectest satisfaction.2 2. for in the abyss no effort is anywise possible. the abyss is passed by virtue of the mass of the adept and his karma. two forces impel him (1) the attraction of binah (2) the impulse of his karma; and the ease and even the safety of his passage depend on the strength and direction of the latter.3 3. should one rashly dare the passage, and take the irrevocable oath of the abyss, he might be lost therein through aons of incalculable agony; he might even be thrown back upon chesed, with the terrible karma of failure added to his original imperfection. 1 this book tells how to enquire gwho am i? h gwhat is my relation with nature? h [note added in mtp publication of liber 913] 2 one must destroy one fs false notions about who and what one is before one can find th

attain the towers of the black brothers. but we hold that this is not possible for any adept who has truly attained his grade, or even for any man who has really sought to help humanity even for a single second,1 and that although his aspiration have been impure through vanity or any similar imperfection. 5. let the adept who finds the result of these meditations unsatisfactory refuse the oath of the abyss, and live so that his karma gains strength and direction suitable to the task at some future period.2 6. memory is essential to the individual consciousness; otherwise the mind were but a blank sheet on which shadows are cast. but we see that not only does the mind retain impressions, but that it is so constituted that its tendency is to retain some more excellently than others. thus the

olboy mathematics required for the preliminary examination at cambridge university, and a special act of the authorities was required in order to admit him. 7. the first method to be described has been detailed in bhikku ananda metteya's gtraining of the mind h (equinox, i. 5, pp. 28-59, and especially pp. 48-56. we have little to alter or to add. its most important result, as regards the oath of the abyss, is the freedom from all desire or clinging to everything which it gives. its second result is to aid the adept in the second method, by supplying him with further data for his investigation.3 1 those in posession of liber 185 will note that in every grade but one the aspirant is pledged to serve his inferiors in the order [the adeptus minor is not so pledged; the probationer has no infe

shes of memory. 9. zoroaster has said, gexplore the river of the soul, whence or in what order you have come; so that although you have become a servant to the body, you may again rise to that order (the a a) from which you descended, joining works (kamma) to sacred reason (the tao) h1 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and become nemo, the return of the current causes him gto appear in the heaven of jupiter as a morning star or as an evening star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphareth, to

that the memory reaches back into aons incalulably distant, let the exempt adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, severing that which is transitory and worth-less from that which is eternal. and it may be that he being but an exempt adept may hold all to be savourless and full of sorrow. 25. this being so, without reluctance will he swear the oath of the abyss. 26. second method. let the exempt adept, fortified by the practice of the first method, enter the preliminary practice of the second method. 27. second method. prelimary practices. let him, seated in his asana, consider any event, and trace it to its immediate svb figvra cmxiii 7 causes. and let this be done very fully and minutely. here, for example, is a body erect and motionless. let

m avoid as if it were the plague any speculation sentimental or fantastic. 32. second method. the practice proper. having then perfcted in his mind these conceptions, let him apply them to his own career, forging the links of memory into the chain of necessity. and let this be his final question: to what purpose am i fitted? of what service can my being prove to the brothers of the a a if i cross the abyss, and am admitted to the city of the pyramids? 33. now that he may clearly understand the nature of this question, and the method of solution, let him study the reasoning of th anatomist who reconstructs an animal from a single bone. to take a simple example. 34. suppose, having lived all my life among savages, a ship is cast upon the shore and wrecked. undamaged among the cargo is a gvic

iii 9 spirited character of the animal employed to draw it. the cushions indicate its use to convey men rather than merchandise; its hood that rain sometimes falls, or that the sun is at times powerful. the springs would imply considerable skill in metals; the varnish much attainment in that craft. 35. similarly, let the adept consider of his own case. now that he is on the point of plunging into the abyss, a giant why? confronts him with uplifted club. 36. there is no minutest atom of his composition which can be withdrawn from him without making him some other than what he is, no useless moment in his past. then what is his future? the gvictoria h is not a waggon; it is not intended for carting hay. it is not a sulky; it is useless in trotting races. 37. so the adept has military genius

illager, or as an elephant slain in battle under hamilcar. how do such memories help him? until he have thoroughly mastered the reason for every incident in his past, and found a purpose for every item of his present equipment,1 he cannot truly answer even those three questions that were first put to him, even the three questions of the ritual of the pyramid;2 he is not ready to swear the oath of the abyss. 1 a brother known to me was repeatedly baffled in 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 tal


LIBER TZADDI

me in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine.the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits a companion; and the companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have said gseek out the glittering image in the place ever golden, and unite yourself with it. h 37. many have arisen, being foolish. they have said, gstoop down unto the darkly splendid world, and be wedded to that


LIBER XCV THE WAKE WORLD

he lamp meant you were to tell everybody and make them glad, and the stick was like a guide to tell you which to do. but i didn.t quite believe that, because i am getting a grown-up girl now, and i wasn.t to be put off like that. i could see that the stick was really the measuring rod with which the whole palace was built, and the lamp was the only light they had to build it by, and the cloak was the abyss of darkness that covers it all up. that is why dream-people never see beautiful things like i.m telling you about. all their houses are built of common red bricks, and they sit in them all day and play silly games with counters, and oh! dear me, how they do cheat and quarrel. when any one gets a million domus v v. severitas via k v. pugnus via y v. manus the wake world 15 counters, he is


LUCIFERIAN SORCERY

awakened, come forth from the light of dawn. i am the source of light and darkness, from which the peacock feathers grow. from my essence is the flow of time, the current of life and light. such shall be hidden and not revealed to the profane, their eyes shut in the forgotten shadows of unbecoming. i speak the words of darkness as being zazas, zazas, natsatanada zazas, the secret oath of opening the abyss, these are my words of manifestation! i create therefore! the dragon which coils in the darkness shall walk with my spirit, while i shall cultivate the light of dawn from which wisdom springs. the green of the earth is fed from the blood of wolves and the living, from which great secrets find their way to my ears. so it shall be! shaitan i am, shadow and light. let the voices fill with m


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

, or others of a similar cult, including certain sects of christians, who worshiped nous (christ) and the true spiritual light of the higher ons. after the death of basilides, valentinus became the leading inspiration of the gnostic movement. he still further complicated the system of gnostic philosophy by adding infinitely to the details. he increased the number of emanations from the great one (the abyss) to fifteen pairs and also laid much emphasis on the virgin sophia, or wisdom. in the books of the savior, parts of which are commonly known as the pistis sophia, may be found much material concerning this strange doctrine of ons and their strange inhabitants. james freeman clarke, in speaking of the doctrines of the gnostics, says "these doctrines, strange as they seem to us, had a wide

e medicine, chemistry, law, arc, astrology, music, rhetoric, magic, philosophy, geography, mathematics (especially geometry, anatomy, and oratory. orpheus was similarly acclaimed by the greeks. in his biographia antiqua, francis barrett says of hermes* if god ever appeared in man, he appeared in him, as is evident both from his books and his pymander; in which works he has communicated the sum of the abyss, and the divine knowledge to all posterity; by which he has demonstrated himself to have been not only an inspired divine, but also a deep philosopher, obtaining his wisdom from god and heavenly things, and not from man" his transcendent learning caused hermes to be identified with many of the early sages and prophets. in his ancient mythology, bryant writes "i have mentioned that cadmus

n p. lundy writes "the word fish is an abbreviation of this whole title, jesus christ, son of god, savior, and cross; or as st. augustine expresses it 'if you join together the initial letters of the five greek words, hso v cristov qeou ui s swt r, which mean jesus christ, son of god, savior, they will make icqus, fish, in which word christ is mystically understood, because he was able to live in the abyss of this mortality as in the depth of waters, that is, without sin (monumental christianity) many christians observe friday, which is sacred to the virgin (venus, upon which day they shall eat fish and not meat. the sign of the fish was one of the earliest symbols of christianity; and when drawn upon the sand, it informed one christian that another of the same faith was near. aquarius is

its own weight of gross ignorance into the precious substance of enlightenment. the tablets of the law while upon the heights of mount sinai, moses received from jehovah two tablets bearing the characters of the decalogue traced by the very finger of israel's god. these tables were fashioned from the divine sapphire, schethiy, which the most high, after removing from his own throne, had cast into the abyss to become the foundation and generator of the worlds. this sacred stone, formed of heavenly dew, was sundered by the breath of god, and upon the two parts were drawn in black fire the figures of the law. these precious inscriptions, aglow with celestial splendor, were delivered by the lord on the sabbath day into the hands of moses, who was able to read the illumined letters from the rev

end of the cycle of necessity, when all things return to their ultimate cause. in the process of creation the diffused life of ain soph retires from the circumference to the center of the circle and establishes a point, which is the first manifesting one--the primitive limitation of the allpervading o. when the divine essence thus retires from the circular boundary to the center, it leaves behind the abyss, or, as the qabbalists term it, the great privation. thus, in ain soph is established a twofold condition where previously had existed but one. the first condition is the central point--the primitive objectified radiance of the eternal, subjectified life. about this radiance is darkness caused by the deprivation of the life which is drawn to the center to create the first point, or unive

e is darkness caused by the deprivation of the life which is drawn to the center to create the first point, or universal germ. the universal ain soph, therefore, no longer shines through space, but rather upon space from an established first point. isaac myer describes this process as follows "the ain soph at first was filling all and then made an absolute concentration into itself which produced the abyss, deep, or space, the aveer qadmon or primitive air, the azoth; but this is not considered in the qabbalah as a perfect void or vacuum, a perfectly empty space, but is thought of as the waters or crystalline chaotic sea, in which was a certain degree of light inferior to that by which all the created [worlds and hierarchies] were made (see the qabbalah) in the secret teachings of the qabb

he circle; the inner rings had not yet come into manifestation. as the divine essence concentrated itself, the rings x 2 and x 3 became apprehensible, for ain soph is a limitation of ain, and ain soph aur, or light, is a still greater limitation. thus the nature of the supreme one is considered to be threefold, and from this threefold nature the powers and elements of creation were reflected into the abyss left by the motion of ain soph towards the center of itself. the continual motion of ain soph towards the center of itself resulted in the establishment of the dot in the circle. the dot was called god, as being the supreme individualization of the universal essence. concerning this the zohar says "when the concealed of the concealed wished to reveal himself he first made a single point:

es of intelligence emanating from binah, the second sephira. the source of this information is kircher's oedipus gyptiacus. the gates are divided into six orders, of which the first four have each ten subdivisions, the fifth nine, and the sixth only one. the first order of gates is termed elementary and its divisions areas follows (1) chaos, hyle, the first matter (2) formless, void, lifeless (3) the abyss (4) origin of the elements (5) earth (no seed germs (6) water;(7) air;(8) fire;(9) differentiation of qualities (10) mixture and combination. the second order of gates is termed decad of evolution and its divisions areas follows (11) minerals differentiate (12) vegetable principles appear (13) seeds germinate in moisture (14) herbs and trees (15) fructification in vegetable life (16) ori

iah, and these three personalities were said to contain one soul. as this soul represents the world soul of humanity, adam signifies the involving soul, the messiah the evolving soul, and david that condition of the soul termed epigenesis. in common with certain philosophic institutions of asia, the jewish mysteries contained a strange doctrine concerning the shadows of the gods. gazing down into the abyss, the elohim beheld their own shadows and from these shadows patterned the inferior creation "in the dramatic representation of the creation of man in the mysteries" writes the anonymous master of balliol college "the aleim [elohim] were represented by men who, when sculpturing the form of an adamite being, of a man, traced the outline of it on their own shadow, or modelled it on their ow


MASTERING WITCHCRAFT

aurotides, is, in fact, a crystal of ferrous aluminium silicate or staurolite, which occurs naturally in orthorhombic form (a crystal possessing three planes set at right angles to each other. in fact, the crystal is formed in the shape of a three-dimensional greek cross or solid cross of nature; symbolically, this indicates the seven mystical dimensions of space, namely north, south, east, west, the abyss above, the abyss below, and the holy centre. herein lie the seeds to the complex cabalistic ararita formula. the amulet should be suspended in a red cloth bag tied with red thread from the neck of the bearer, again laying him "under the spell of hertha's protection" also considered a potent earthly amulet is the image of the hand making the phallic "sign of the fig" fist clenched, thumb

your curse into something more than an empty threat, you are going to have to build a dark current or vortex. the utmost effort on the part of your pyramid powers will be called for here, combined with a pattern of constant repetition. should you belong to a coven, then your task is that much easier, calling, as it does, on the combined pyramid powers of a group. you are going to have to contact the abyss within you, and dredge up all those repressed hostilities and dark hatreds you have banished to the cellars of your mind from childhood onward. this can take time; to whip your emotions into that state of frenzy which will make the magic work is not a task that can always be accomplished at one sitting. it can be a work of some days at least, and because of the caustic energies it deals


MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

rth are full of thy glory; and by the ten angels who preside over the ten sephiroth, by whom god communicateth and extendeth his influence over lower things, which are kether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tempests; by the virtue of all herbs, plants, and stones; by all which is in the heavens, upon the earth, and in all the abysses of the shades. i conjure ye anew, and i powe

nd storm shall surround him; and by the name tau, by which god brought the deluge, and the waters prevailed above the mountains, and fifteen cubits above their summits; and by the name ruachiah, by which god having purged the ages, he will make his holy spirit to descend upon the universe, and will cast ye, ye rebellious spirits, and unclean beings, book one page 31 into the depths of the lake of the abyss, in misery, filth, and mire, and will place ye in impure and foul dungeons bound with eternal chains of fire. by these names then, and by all the other holy names of god before whom no man can stand and live, and which names the armies of the demons fear, tremble at, and shudder; we conjure ye, we potently exorcise and command ye, conjuring ye in addition by the terrible and tremendous p

of the angels, and introduceth the souls before the face of god; and by the angel sangariel, by whom the portals of heaven are guarded; and by the angel kerub, who was made the guardian of the terrestrial paradise, with a sword of flame, after the expulsion of adam our forefather; and by the angel michael by whom ye were hurled down from the height of the throne into the depth of the lake and of the abyss, the same name meaning, who is like god upon earth; and by the angel aniel; and by the angel ophiel; and by the angel bedaliel; wherefore, by these and by all the other holy names of the angels, we powerfully conjure and exorcise ye, that ye come from all parts of the world immediately, and without any delay, to perform our will and demands, obeying us quickly and courteously, and that y

ayin, pe, tzaddi, qoph, resh, shin, tau. by these secret names, therefore, and by these signs which are full of mysteries, we curse ye, and in virtue of the power of the three principles. aleph, mem, shin, we deprive ye of all office and dignity which ye may have enjoyed up till now; and by their virtue and power we relegate you unto a lake of sulphur and of flame, and unto the deepest depths of the abyss, that ye may burn therein eternally for ever. then will they assuredly come without any delay, and in great haste, crying: o our lord and prince, deliver us out of this suffering. all this time thou shouldest have near thee ready an exorcised pen, paper, and ink, as will be described hereinafter. write their names afresh, and kindle fresh fire, whereon thou shalt put gum benjamin, olybda

isturbance, and proper to the work, as we shall hereafter show. then sprinkle the aforesaid place with consecrated water, as is laid down in the chapter concerning circles. the operation being in such wise prepared, thou shalt rehearse the conjuration necessary for this experiment, at the end of which thou shalt say as follows: o almighty father and lord, who regardest the heavens, the earth, and the abyss, mercifully grant unto me by thy holy name written with four letters, yod, he, vau, he, that by this exorcism i may obtain virtue, thou who art iah, iah, iah, grant that by thy power these spirits may discover that which we require and which we hope to find, and may they show and declare unto us the persons who have committed the theft, and where they are to be found. i conjure ye, over


MICHAEL FORD A RITE OF THE WEREWOLF

mation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian9 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire10 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister

rits. 23 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 24 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 12 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih25. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of

with your lips open wide, satisfy me in the dreamining flight, drop the blood of ecstasy from your devouring jaws praise unto ahriman, who created azi-dahaka, called zohak the king made daemon! who by dreams shall guide me into the dire mansion of shades and thorn covered thrones! ohrmazd sought to free all limitations, yet space could not recount ahriman. it was shadow and darkness, nourished in the abyss, with the violet light of the black sun, called al ghul, the point of all hunger known as az, the crowning of the beast. this night, as candle burns and my vessel of darkness is prepared, shall i go forth to the gathering of our spirits thou yatus and wondering demon kin of mine. druj, descend, i shall become as dragon of flesh and seed, fire, smoke and soul. come forth now! so it is don


MICHAEL FORD WITCHMOON

k is part personal record and part map, a way towards the dark essence of the qlippoth, and of the lore of ages. it is dangerous in it s methods of dealing with such forces as they are demonic or the more balanced counter spelling daemonic (neutral spirit intelligences or elementals which hold their own godlike association not associated with any dogma s such as good or evil. the great opening of the abyss is encoded within the grimoire, open and enter with care. our basis is to establish a thought process ushering forth in this upcoming age based on balance and ancient values. the subconscious must be explored on numerous levels to understand what is known as the beast within. we do not wish to throw in a new religion, or claim something amazing or revolutionary. this book was conceived a

human thought patterns. i am presenting choronzon as a demon, a vampire spirit. now am i defining it as 'evil, no. my reasoning is that evil is only a closed term defining already pre-dogma- ridden thought patterns, a system within itself. one must go beyond the gates of choronzon into da ath in order to begin to understand first, the self and secondly, the exterior universe. once one has crossed the abyss it is then possible to begin to control and shape his or her own individual destiny based on the discovery of the true will or holy guardian angel. choronzon is also a vampire spirit. it can not be evoked or invoked in its entirety. the reason is that choronzon is all that can invoke madness or destruction, creation only being possible through summoning, facing, passing through da ath an

erful if not invoked properly and such disruptions were adding towards the demons growth. i had fear that it was taking on the attributes of our collected focus, a demon of three heads no doubt! i have since, learned from such an experience to build barriers of banishing strength as well as working with only the well screened. to face da ath and control its elementals and energies is to transpose the abyss and awaken towards a glorious morning! vampirism is a belief system of altered thinking and new focus. it is not at all different from the beliefs of any serious magus or sorcerer who seeks to build the black walls of individual strength. the subconscious holds ever key needed to awaken these primal atavisms: the serpent, the wolf, the dragon, the bat, the owl and raven are all at our co

f karezza is that once orgasm is denied then this rampant energy which the sorcerer is controlling may, during vision or dream, be fulfilled in another desired area. this method can also be used to contact a succubus or incubus and is a very useful technique for purposes of evocation and invocation. da ath da ath is one of the zones of the qabalistic tree of life, a great void which is defined as the abyss. the abyss or zone of da'ath is best understood as the dimension from which all begins or manifests, we are but spawn of the abyss. this is the christian hell, evil only by the ignorance and lack of understanding concerning the nature of da ath. the world, nature and the universe as we know it are indifferent to suffering, the same as the abyss. all things manifest from this dimension ye

ils. neither-neither is in many ways, a way of life. the channel towards to attain this state one must reach a black out point when the mind goes beyond the point of conception, of when nothing matters and all is unintelligible. this is when one assumes the death posture, the flight of the self in ecstasy during which nothing exists, you literally step outside yourself. when the individual enters the abyss there is no concept of the self, there is no form or matter in this state. it is during this state that one can inaugurate or enflesh the intense desires, whatever they may be, during a state of forgetting the self. this is the direct communication with the subconscious, the delivering of the letter if you will. the sorcerer who dives through the abyss and acts as an avatar for its power

art of life. this means we can move behind the scenes, do our will and not be harassed for our different or strange behavior, save the magickian is not running about hurting others. da ath can be opened by the words zazas, zazas, natsatanada zazas (words that are said to have been used by cain and adam to open the gates of hell) and explored through the death posture. the sorcerer who would enter the abyss must be pure of mind and in harmony with his shadow or hidden self. the greatest obstacle of the abyss is the demon choronzon, whom the sorcerer must pass in order to enter the abyss. choronzon is considered a demon due to it s non- form and devouring nature. it is a vampire spirit, awaiting the moment to enter the subconscious and destroy it from the inside out. once choronzon has laid

de the most balanced yet the most dangerous approach to such work. da ath invokes change and subconscious/shadow exploration. through the use of sentient symbols (see chapter 4) one can communicate with the mighty atavisms of the dark matter of the brain. by mastering and learning to control by will the essence of the self, one can be open to the vast abyss beyond the mind. take careful note that the abyss reflects the brain and its contents; one who dives the abyss simultaneously with another will rarely see the same things. what is seen will reflect the realities and illusions of the individual mind. many of the sorceries of the human lineage are descended from the great abyss known as da ath, the stronghold of esoteric knowledge. when diving into da ath take a great astral weapon, as st

nd. many of the sorceries of the human lineage are descended from the great abyss known as da ath, the stronghold of esoteric knowledge. when diving into da ath take a great astral weapon, as strong as your will and as swift as your mind. great afterlife survival techniques which have been discovered and remain as possibilities were obtained from the flight through the mouth of choronzon, through the abyss. qlipoth the qliphoth/qlippoth is a hebrew term for the region of the astral plane where demons, vampires, ghouls and other sinister spirits dwell. most of these beings, according to kenneth grant are "habitations of the phantom forms generated by sexual desires and morbid cravings constantly produced by dwellers of earth (8) within the realm of the qlipoth, subsisting through the plane

rget that sigils must be aligned with your natural ability, not just a system devised by another. the most significant sigil of vampyric sorcery and the vampire current is that of the varcolaci or devilcosm seal. the sigil, which is composed of an inverted pentagram carried/connected by two varcolaci vampire spirits. the inverted pentagram also called the star of set- represents the crossing into the abyss, for it is by mastering the upright and inverse pentagram that the magickian truly evolves. the union of the two varcolaci represents them as the doors of the gate of the abyss, the entry to the astral plane of knowledge as well as the qliphoth, being the astral abode of vampires and other spirits. the bat like wings of the varcolaci represent the powers of astral flight and the nightsid


MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

th. some new agers and many of the intelli-gentsia are purveying the idea that mankind may have descended here from sirius, thepleiades, or elsewhere. this idea is especially attractive to those who have problemsfitting in here on planet earth. one finds relief and hope in stargazing, peering into thenether and aspiring, if the chance arose to shake off the dust of this habitat and ascendout into the abyss in a search for their true home. this desire is understandable giventhe relative horror of life here and predictable given the number of films produced thatfeature and promote this theme. but is there anything rational in it? now, it so happens that the pages of the ancient scriptures and myths also mention thesame aspiration, only it is not that of the human race, of any patriarch, or p

it? now, it so happens that the pages of the ancient scriptures and myths also mention thesame aspiration, only it is not that of the human race, of any patriarch, or prophet. inthe bible and the ancient myths, one hears of lucifer, or the dark angels, despisingtheir sojourn in paradise or eden and consumed with mania and false aspiration, even-tually leaving or being cast out of their home into the abyss and banished as defilersand ingrates. perhaps the reality is that today the ones who are spiritually despondentand filled with the sense of futility are actually the true children of the earth, whilethose who appear content and adjusted are from out there, transplanted centuries agoto exploit the earth and its indigenous inhabitants. these adjusted ones must bewhat planet are you from?12


MICHAEL W FORD THE VAMPIRE GATE

ion the use of this tome and suggest you not misuse it it can cause many issues if responsibility is not practiced. the vampyre magickian takes the individual and transforms it awakens you and will require that you shed the beliefs of your past. you will become something better. this will definitely offer a short cut in your initiatory focus in an age of a want it now but the price is diving into the abyss and having the will to emerge as a devouring god or goddess. you may wish to use some of these techniques, or all of them as a practitioner on the luciferian witchcraft circle this is entirely up to you. be sure as you will grow from it and become something better if not more balanced from the process itself. notice the spelling of vampyre, denoting the old spelling a necromantic call to

progressing and mutating into a godlike being the serpent hungers for more those who fail become the feast of the shades of the void. those who become are the avatars of set s endless power of being. i am of ahriman s flesh. the wolf is the skin which cloaks the hunger of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the eart

t power of draconian darkness, the vampire which is the primal union of lilith and samael, guided by leviathan. she is before all others. tiamat was in the form of a giant dragon, a sea dragon who had the head of a griffin or tiger, wings, claws and a scaly tale. she appears also as a giant serpent. tiamat resembles the legends of ahriman as the dragon. here is the adversary, she is the night and the abyss. tiamat can give life and create what she wishes, much like ahriman created the archdaevas to counter creation. tiamat was a sorceress, a powerful first witch who was both vampire and goddess to all. the demonic feminine is equally important to the adversarial formula in luciferian witchcraft as it is the balance which acknowledges the female generative principle as the foundation of all

eminine is equally important to the adversarial formula in luciferian witchcraft as it is the balance which acknowledges the female generative principle as the foundation of all actions and purpose. the associative name of tiamat was tamtu, both names referring to the primeval sea and the dragon 20 which personified it. tiamat is thus very close to the idea of the hebraic leviathan, the dragon of the abyss. the sea is also connected to the abyss and thus the subconscious. in corey s ancient fragments and george barton s tiamat, the creation and origin of tiamat was that there was a time when there was nothing but darkness and the abyss of waters, where two hideous beings who were produced from a two-fold principle. there were also men who had wings, or two faces, one body or who had both s

ture. the primal dragon is an atavistic1 force in the blood, brain and deepest memories of the human race. as tiamat was of the first, this force arises again in the judeo- christian texts of revelations, as the behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns here we see the manifestation of samael or lucifer as the great dragon, no doubt a calling from the abyss. the abyss is of course symbolic of the subconscious. let us look inward at the relation of the dragon, as opposed to some outward possibility. the abyss is considered evil as like the ocean, mankind cannot control it or force restrictions on it. to be within the abyss is to dwell in the dreams of the mind. in our dreams, we can form our desires on a pathway to becoming flesh or reality

wn, bloodied color their forms are demonic human headed insects. death becomes transformation. use the necheshethiron when their veil of the living and the dead is thin. nachashiron sagittarius (nov 22 december 21 -mutable fire these demons appear as dog-headed serpents. they are swift and seem to emanate fire in the triangle. drink deep from them in evocation, drawing in the fire of the spark of the abyss, if binding them to a sigil after evoking, send them forth to burn your target with inner desire then 59 arising to drain them sexually. you may guard yourself from attacks in the reverse manner. dagdagiron capricorn (december 22nd jan 19th -active earth their colors are reddish and bright, they appear as devouring flat-shaped fish like piranhas who seek to devour. use them to guard your

ted 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 i am vampyre, the serpent who comes forth to awaken as a dragon before thee. i call to the darkness and the oceans of the abyss! i call to the darkness to rise us and nourish me, giving flesh to my shadow and my desire. i am the beast which shall rise from the sea, cloak in the radiance of my own divinity. 3. the calling of the depths the practitioner will hold a dagger to the south, making each direction counter-clockwise. zazas, zazas, nasatanada, zazas (to open the gates of hell, or the abyss) facing the south

mmortal possibility. leviathan, called ourabourus elder ancient darkness encircle me crooked serpent of endless hunger awaken and coil within my spirit wreathing serpent, touch and illuminate my spirit envenom me, change my eyes and let it behold darkness i seek life, immortal serpent awake! let me shed my skin, changing forms as needed sharpen my instincts eternally. coiling darkness, who haunts the abyss eternally it is my will to see with your eyes blackened flame in the night to consume and drain is to live to coil and strike when the time is right sharpen my instinct in the dream and flesh o eternal dragon born of falling insight whose kingdom is called hell to some let my paradise be found spacious darkness mastered! so it shall be! 71 the mirror of arashk the ritual of arashk should

lood. 93 luciferian goetia a book of howling by michael w. ford printed: 137 pages, 6" x 9, perfect binding, black and white interior ink isbn: 978-1-4303-1569-8 darkness is always found within first. your entire life has been found in either an embrace of shadow or a carefully forgotten endless banishing of it. the luciferian path instructs the student to awaken darkness, to manifest demons from the abyss of the subconscious and master them the end result being self-mastery and the transformation into a luciferic spirit. the luciferian goetia is a grimoire which presents the 72 spirits of solomon as daemonic forces within the mind itself, giving possibility to their anthropomorphic existence outside of humanity itself. the interpretation and experience is as unique as the shemhamforasch i


MICHAEL WYNN THE SOUL TRAVELERS

5 planes. these 5 copies of the self are not unified, however, but divided in 3 pieces by 2 large gaps. the first gap is often referred to as the veil, and this veil not only divides the astral plane into 2 parts, it also divides the material body, called the lower self, from that person s guardian angel. between the astral and the mental planes lies the second deep gap, this gulf is often called the abyss. the abyss is what separates a person from their higher self, often called their higher genius; the higher self is nothing more than copies of the individual which reside in the planes above and represents each person s connection to god. further, the way the total universe is divided is also up for grabs. some in the occult speak of 7 heavens, seven hells, the astral and material planes

their higher self, often called their higher genius; the higher self is nothing more than copies of the individual which reside in the planes above and represents each person s connection to god. further, the way the total universe is divided is also up for grabs. some in the occult speak of 7 heavens, seven hells, the astral and material planes. others speak of only 4 partitions of the universe: the abyss, the heavens, the astral, and the earth. others still speak of 4 partitions: hell (infernal, heaven, the astral, and the material. the cross-sections that occultists have divided the universe differs, but there is general agreement regarding the function, and nature of the separate worlds. the concepts of heaven and hell are usually thought of as exclusively christian, but this is far fr

eing broken into 7 pieces, the 7 heavens. each level of the heavens is ruled by an arch-angel, and in some cases these heavens have been mistaken for earthly locations. for example, i ve heard occultists, texts of the christian apocrypha, and muslims speak of the garden of eden as a location that resides in the 3rd heaven, as opposed to a terrestrial location. then there is hell, sometimes called the abyss, the qliphoth, the averse, or acausal realms. similar to how the heavens are broken into 7 pieces, hell is also considered to exist as separate parts and, like the heavens, each partition has its own ruler. but unlike the material and heavens realms, the 7 hells do not obey the strict laws of space and time that we are familiar with. these infernal realms are spoke of as places where cha

cribe entry into a group, in magic initiation represents increasingly advanced states of spiritual alchemy. self-initiation is also possible, but takes much longer. self-initiation is a series of rituals undertaken by a solitary practitioner that are designed to slowly achieve spiritual transformation, without the help of a freemasonic or other magical lodge. as stated earlier, a large gap called the abyss exists between the lower self and the higher self. the magician seeks to merge these two aspects of the self by crossing the abyss, and bringing himself into unity with his higher self. in freemasonry, and also lodges derived from the order of the golden dawn, 2 pillars are used to symbolize this divide between the light and the darkness. often a curtain is placed between these 2 pillars

of morality. in the eyes of the left hand pather, what they do is not evil, because there is no evil. this does not mean, however, that those of the lhp do not believe in the existence of god; by percentage you will find more believers of god among satanists than you will find in the general public. remember, they re worshippers of the fallen angels, and their gods were expelled from heaven into the abyss of chaos by a higher god, so naturally they must believe in a higher god. satanism itself is the predatory and pragmatic nature of the vampire turned into a religion whose highest achievement is self-deification. the left hand, and the left side of the body has always been associated with darkness. in fact the word sinister comes from latin, where the word meant left-handed or unlucky. i

e constraints, accidents, and deceptions of material existence. i, the beast 666, lift up my voice and swear that i myself have been brought hither by mine angel. after that i had attained unto the knowledge and conversation of him by virtue of mine ardour towards him, and of this ritual that i bestow upon men my fellows, and most of his great love that he beareth to me, yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover- aleister crowley magic in theory and practice the sabbat [4.3] the sabbat is a gathering of witches, warlocks, demons, and, in the earthly sabbat, even huma

on. the egyptians call this demon apep. the greeks and christians know the location of hades as sheol, or the land of the dead, but the hebrews knew it as da ath, and the author h.p. lovecraft called it yog-sothoth. hades is an incredibly powerful being, and is always described as formless. he is known as the guardian of the underworld and is said to hold the key to the qliphoth. this guardian of the abyss is considered mentally unstable and evil even by the worst magicians. this spirit is regarded as a devouring demon who seeks to steal the life-force and sanity from all who cross his path. this entity s reputation for inducing insanity is legendary, for he is truly the embodiment of dispersion and chaos. his greed for collecting and retaining souls is insatiable. hades is often depicted

e worst magicians. this spirit is regarded as a devouring demon who seeks to steal the life-force and sanity from all who cross his path. this entity s reputation for inducing insanity is legendary, for he is truly the embodiment of dispersion and chaos. his greed for collecting and retaining souls is insatiable. hades is often depicted as more intelligent than his brother zeus. this god waits in the abyss for the magician who seeks union with his guardian angel, so that in order to be transformed, the magician must master choronzon. the abode of coronzon is a dark place where those long dead gesture and stumble aimlessly; a place where hope is not to be found. hades sided with zeus and the other olympians in the war against the titans. in the night before a major battle between the olympi

esses of the sorcerer and instill madness in those who summoned him. he is sometimes titled the blind, idiot, or mad god, but this is not wholly accurate, because this being is no fool. after being condemned by god to rule the underworld, his growing madness has brought him from bad to worse. hades, whose number is 333, is considered to be the biggest obstacle for the sorcerer who wishes to cross the abyss, because he guards the point between two universes. this spirit is hot-tempered, he reacts hastily and violently to the slightest provocation. john dee, the noted 16th century magician who was a spy for queen elizabeth i and the original 007, along with his partner sir edward kelly referred to this being as choronzon. they claimed that out of the 30 aethyrs (30 dimensions, the domain of


MICHAEL W FORD NOX UMBRA

upon the altar, as the object of focus. the formula of forming the shadow as the vampyric element of self enchantment zrazza, zo i ao alusha impredia i ka lil aka umpesha usha barruzu shu i aktet hekak, hekak, zabbatium arcanum hkaru lil kal ika usha zrazza zo druj umpesha hear me forms of shadow which that gate i have opened let no night go undiscovered before my being hear me darkest spirits of the abyss come forth from your mansion within the moon and the grave i open now the left gate of becoming- zazas zazas nasatanada zazas by the sign of the shadow, arimanius 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

flesh underneath the fur is corpse -gray .you stand on two legs, the in-between form of a human- wolf. feel this form, mold your shadow into this shape, that in the dreaming hours when you desire, you may take this form and go forth unto the plane of the ghost roads "i walk in the twilight, i am the beast noble and strong, in this the wolfs skin i am shadow and darknes! am as ahriman, the form of the abyss! moyset, herren come forth unto my being, for we are as one "sah umpesha zrazza masehaka hekas" so it is done. the ritual of entering of black eden a vampyric samhain ritual of becoming "as the circle is cast, we who partake of the varcolac cultus of the undead shall become something beyond, who shall embrace the animals of the earth as our sacred companions, whom in the twilight of drea

so it is done. the ritual of entering of black eden a vampyric samhain ritual of becoming "as the circle is cast, we who partake of the varcolac cultus of the undead shall become something beyond, who shall embrace the animals of the earth as our sacred companions, whom in the twilight of dreaming shall assume forms which please us, and taste the elixir of the skull- cup of az, dragon goddess of the abyss "i summon thee by the many names of thy calling- drakul, lamiae, empusae, lilitu, naamah, nachtzehrer, from the many names of your palace in the corpse roads, whom approaches with the howling of wolves, who gathers the shades from the tombs. kali, whom dances upon the corpses of false kings and resides in the cremation grounds, i summon thee "by the mark of cain, given by baphomet, the h

i summon thee forth, gather now the manes of our many forms we shall taste the blood of the night "o' blood drinking whore, whom by the essence from the crossroads, who has survived beyond the grave, take now your throne upon the great dragon arimanius, offer unto me the chalice of life, that which shall sustain our flesh and spirit-az, i summon thee "o' night haunting consort of the serpents of the abyss, whom takes theform of owls and beasts, lilitu, witch queen of the caul, the mark ofcain- lilitu- bless this grave shroud- walk with me in dreams "i seek now to enter black eden, as the form of belial, wolf- cloaked and bat- winged, in the phantom dream shall i arise from the blackened earth of the tomb, by the in-between of life and death, i have come into being "zrazza usha umpestu zra

a by savor, lord of flesh and darkness, who calls forth the great gray shadow by the names of the guardians of the blackened flame- andar- taromat- zairich- vizaresh- zarman- friftar- akatash i do conjure thee, manifest in this circle. let no harm come unto me, those who summon against me shall only strengthen me to ahriman i speak thy hymns of shadow "my name is darkness; for which i create from the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil


MORALS AND DOGMA

with certainty that this man is more guilty than that, or even that this man is very good or very wicked. often the basest men leave behind them excellent reputations. there is scarcely one of us who has not, at some time in his life, been on the edge of the commission of a crime. every one of us can look back, and shuddering see the time when our feet stood upon the slippery crags that overhung the abyss of guilt; and when, if temptation had been a little more urgent, or a little longer continued, if penury had pressed us a little harder, or a little more wine had further disturbed our intellect, dethroned our judgment, and aroused our passions, our feet would have slipped, and we should have fallen, never to rise again. we may be able to say"_this_ man has lied, has pilfered, has forged

assive principle. therefore it was that they made of the sun and moon emblems of the two divine sexes and the two creative forces; therefore, that they ascribed to woman the temptation and the first sin, and then the first labor, the maternal labor of the redemption, because it is from the bosom of the darkness itself that we see the light born again. the void attracts the full; and so it is that the abyss of poverty and misery, the seeming evil, the seeming empty nothingness of life, the temporary rebellion of the creatures, eternally attracts the overflowing ocean of being, of riches, of pity, and of love. christ completed the atonement on the cross by descending into hell. justice and mercy are contraries. if each be infinite, their co-existence seems impossible, and being equal, one ca

ed, which reached back to the first age of the world. socrates said, in the ph do of plato "it well appears that those who established the mysteries, or secret assemblies of the initiated, were no contemptible personages, but men of great genius, who in the early ages strove to teach us, under enigmas, that he who shall go to the invisible regions without being purified, will be precipitated into the abyss; while he who arrives there, purged of the stains of this world, and accomplished in virtue, will be admitted to the dwelling-place of the deity. the initiated are certain to attain the company of the gods" pretextatus, proconsul of achaia, a man endowed with all the virtues, said, in the 4th century, that to deprive the greeks of those sacred mysteries which bound together the whole hum

communication of life on the part of god--the first passing of the hidden deity into manifestation; and from this proceeds all further self-developing manifestation of the divine essence. from this primal link in the chain of life there are evolved, in the first place, the manifold powers or attributes inherent in the divine essence, which, until that first self-comprehension, were all hidden in the abyss of his essence. each of these attributes presents the whole divine essence under one particular aspect; and to each, therefore, in this respect, the title of god may appropriately be applied. these divine powers evolving themselves to self-subsistence, become thereupon the germs and principles of all further developments of life. the life contained in them unfolds and individualizes itse

the quaternary number. matter being represented by the number 9, or 3 times 3, and the immortal spirit having for its essential hieroglyphic the quaternary or the number 4, the sages said that man, having gone astray and become entangled in an inextricable labyrinth, in going from _four_ to _nine, the only way which he could take to emerge from these deceitful paths, these disastrous detours, and the abyss of evil into which he had plunged, was to retrace his steps, and go from _nine_ to _four. the ingenious and mystical idea which caused the triangle to be venerated, was applied to the figure 4 (4. it was said that it expressed a living being, i, bearer of the triangle, the emblem of god _i.e, man bearing with himself a divine principle. four was a divine number; it referred to the deity

real spiritual acts, the effect of which is looked for only within the mind of the worshipper, but as acts from which some direct outward result is anticipated, the attainment of some desired object, of health or wealth, of supernatural gifts for body or soul, of exemption from danger, or vengeance upon enemies. prayer was able to change the purposes of heaven, and to make the devs tremble under the abyss. it exercised a compulsory influence over the gods. it promoted the magnetic sympathy of spirit with spirit; and the hindu and persian liturgies, addressed not only to the deity himself, but to his diversified manifestations, were considered wholesome and necessary iterations of the living or creative word which at first effectuated the divine will, and which from instant to instant supp


MOTTA MARCELO THE COMMENTARIES OF AL

ith five years of silence. the last published number of the equinox was vol. iii, no. vi. lay bibliophiles must not waste time seeking for vol. iv, which was a volume of silence. readers must not, under any circumstances, take this present publication of the commentaries too seriously. the publication is in classes a, b and c, which means "in whiter words: class a: these are utterances from above the abyss, from initiates of the collegium summum, of which must not be changed even the style of a letter. only the original text of al and the comment, signed ankh-f-n-khonsu, are in this class here (exceptions, such as quotes from other holy books, are duly noted) such texts are in bold type (the weak in intellect, the automatic rebel, and even some earnest seeker may ask "why must one not chan

re in this class. they are in standard type (readers may well ask why even the utterances of 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-balan

s or all too-balanced politicians who wrote under the collective pseudonyms of john, mark, luke, matthew, paul, peter, etc. the utterance of mohammed can never be had in its purity because, as any scholar knows, he wrote nothing. what we have was written by his followers, purporting to have been dictated by him. the same is true of gautama and others. the utterances of our brethren who were above the abyss, when published under the imprimatur, can be trusted as being reproduced exactly as they were produced. that is why they are in class a. the utterances of other and friendly stars which did not come to us in their pristine purity, these we publish with our warmest commendation, but warning the reader that they may not be what those stars intended. that is why they are in class b) class c

t limit (ain soph, the body of nuit, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it is right. each simple elemental self is supreme,very god of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! the reader will assimilate this more easily, on the intellectual plane, by considering the theory of relativity. from the point of view of initiation, the difference between a magister templi and a 'black brother' is that the magister knows that he is the center of the universe for himself, but understands that the same is simultaneou

r lack of sense of humor is a characteristic of 'black brotherhood. a magister might have said the same thing but with a twinkle. there are certain analogies between 'black brotherhood' and paranoia, but while paranoia is a mental disorder 'black brotherhood' is of dadth, and much more dangerous. religious persecutions, throughout history, were always the result of a man reaching the threshold of the abyss through the discipline of a particular faith, and then fearing to jump. his disease would then affect, telepathically and magically, those of his faith, with results such as holy inquisitions, crusades, and others. 5. help me, o warrior lord of thebes, in my unveiling before the children of men! here nuit appeals, simply and directly, recognizing the separate function of each star of her

.c. writes "here nuit appeals "what he actually means is "here aiwass, speaking as nuit, appeals" etc. aiwass, being an lpsissimus, can of course speak in name of infinite space. the fact that children is with c capital indicates a hidden technical meaning in the verse. those children are rather big children! they 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&

clearly made between the two types: 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 p

well go the way of the dinosaur and other extinct species. which is not about to happen, by any means. we are at war, certainly, and under atomic threat, certainly. better this than the stagnation that certain well intentioned fools would call 'peace! from the point of view of the aspirant, what is the fundamental difference between the formula of the fools and that of the gods? the gods crossed the abyss; they are perfect. see verse 45 "the perfect and the perfect are one perfect and not two; nay, are none" that is, they are the "fool of god" zero. with a true god you achieve samadhi, union; with a false god, one of the "fools" a 'black brother' you are enticed or ordered or coerced to pactuate. there is no union involved, no spiritual experience. the pact functions only on the emotional

lly managed to dethrone god, and then, upon perceiving the responsibilities of ruler of the universe, cried in panic "but i don't want your job "so sorry, old boy, now you're stuck with it" god replied gleefully, and presumably went vacationing on the riviera. 17. but ye are not so chosen. those who are chosen for those offices 'are not; that is, they passed through the annihilation; they crossed the abyss. nor could they perform, unless they crossed. see liber 156; also, verses 11 and 45 of this chapter. 18. burn upon their brows, o splendrous serpent! in them, kundalini must have reached the ajna. 19. 0 azure-lidded woman, bend upon them! the eternal sakhti (nuit) must activate the sahashara in them, attracted by the awakening of the ajna. 20. the key of the rituals is in the secret word


MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

the evening on three" oedipus replied, that it must be man, who during his infancy creeps on all fours, in his prime walks erect on two legs, and when old age has enfeebled his powers, calls a staff to his assistance, and thus has, as it were, three legs. the sphinx no sooner heard this reply, which was the correct solution of her riddle, than she flung herself over the precipice, and perished in the abyss below. the greek sphinx may be recognized by having wings and by being of smaller dimensions than the egyptian sphinx. tyche (fortuna) and ananke (necessitas. tyche (fortuna. tyche personified that peculiar combination of circumstances which we call luck or fortune, and was considered to be the source of all unexpected events in human life, whether good or evil. if a person succeeded in

streets of thebes oedipus, with his pilgrim's staff in his hand, entered the city. tempted by the prospect of so magnificent a reward he repaired to the rock, and boldly requested the sphinx to propound to him one of her riddles. she proposed to him one which she deemed impossible of solution, but oedipus at once solved it; whereupon the sphinx, full of rage and despair, precipitated herself into the abyss and perished. oedipus [271]received the promised reward. he became king of thebes and the husband of jocaste, the widow of his father, king laius. page 304 for many years oedipus enjoyed the greatest happiness and tranquillity. four children were born to him.two sons, eteocles and polynices, and two daughters, antigone and ismene. but at last the gods afflicted the country with a grievou


NECRONOMICON ALAZIF

angle and make ye once more the sign of kish speaking the words that clear the portal and stay the course of time: abyssus-d aconrsus, zexowe-azathoth) nrrgo, iaa! nyar-lathotep! follow the third path to the pinnacle of the west and there perform the obeisances in silence (bow low thrice and give the gesture of voor. turn and tread the path of transfiguration leading to ye ultimate angle. open up the abyss gate by the ninefold affirmation (thus: zenoxese, pioth, oxas zaegos, mavoc nigorsus, bayar! heecho! yog-sothoth! yogsothoth! yog-sothoth! al azif page 17 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 make ye the sigil of transformation and step thou forth into ye grgnew world order or occult secret destiny? terry melanson (conspiracyarchive.com) the new a


ONYX TABLET OF SET

will attain to a much more versatile expertise in gbm than you previously thought possible. as with the experience of the priesthood generally, do not rush this experience, but rather allow it to unfold at its own pace.then and only then will you come into full realization of what it means to be consecrated to the priesthood of set. ceremony of ordination to the priesthood of set the sentinels of the abyss are summoned to enfold these chambers in a suspension of time and dimension, for the great flame of the prince of darkness is to be drawn to our midst. as the aethyrs of the universe are convoked as witness, i charge you who are within this temple to suffer no word of these proceedings to be passed to the profane. the eyes of the examiners are cast upon those who would defy these words

gery of mortal flesh, which preserves the self inviolate, which presages for us an eternity of unique existence unfettered either by stasis or chaos. the word of set became a link between the ancestors of your ancestors and set, and that word took form as xepera, the self-created one, who gave unto the care of the first priesthood of set the great keys to the shining trapezoid that is the gate to the abyss, saying "herein lies the geometric inspiration for the existence of set, whose names shall be many in the aeons and ages to come. observe that it doth shape and define that which is the pentagram of set, which is itself our seal and the key to all beauty of proportion "even as the triangle and trihedron shall be as drugs to lure men-beasts to blind labor towards the worship of an apex of

powers of darkness, sending ever forth the black flame across the earth and the expanses of time. thus you are a guardian of perfection and truth. arise, then, and witness the wondrous creations born of your wisdom, even as i am near to you and the essence of my being is enshrined within you" in the name of set, i, his high priest upon earth, name you to our fellowship and cast you forth- beyond the abyss- to walk in ways of strangeness and of beauty. you are become as xepera, the self-created one, and you are a glory to your race and a brilliance before the eye of set. on the opening of the mouth to my understanding the task of the priesthood is to communicate personal initiation. this has a twofold aspect. one is the learning of all languages lest the gifted race be sundered during the


PHOSPHORUS

ecstasies as above, so below. toph is organized in a refined and focused point of sorcerous art. the overseeing guardians of phosphorus are three in unison with hecate and the triple moon principle. two supporting magistra s and the current magister. titles of three coven guardians- coven maleficia vox barathrum the magister of coven/director- yatus akhtya seker arimanius -the utterance/voice of the abyss. a student, emerging as an independent voice or gate of hell, from the angelo-saxon word helan, meaning secret or hidden place. pairikas soror azhdeha iii director and overseer -the fiery dragon, an office of scarlet women. pairikas soror teth ii- director and overseer praecantrix dana dark -the ghost serpent, a witch of solitary and dreaming sorcery 3 each are bound to the circle to fur

ctice of the luciferian witchcraft, persian and ahrimanean sorcery within a left hand path perspective. the grade structure of phosphorus is designed as a falling and ascending process, this involves a focus of the self and the essence of work itself. upon entry in the order of phosphorus, which is by invitation, a period of one year will be the time of which the initiate enters grade 0) void and the abyss (this may be sooner, this is the time limit. they will learn and practice the foundations of high and low sorcery, an introspective study of their own being and to ensure their focus is suited for toph. the title for this grade is veneficus or yatus (the yatuk-dinoih practitioners, males, pairikas are female witches, the sorcerer who has entered the sabbat path of the leviathanic serpent

e title for this grade is veneficus or yatus (the yatuk-dinoih practitioners, males, pairikas are female witches, the sorcerer who has entered the sabbat path of the leviathanic serpent. the witch of this path is known as commonly veneficus and their magical name, which will be adopted upon entry of toph. the grade structure is not a design of title, rather of work. while in the grade of void and the abyss the student will work with a guide or initiator who is in essence a vessel of lucifer or lilith, the enfleshed spirit of cain the black smith. the initiator will test the spirit and will of the initiate and challenge them to greater tasks of self-development. if during this time of initiation, a student presents or demonstrates unethical and or criminal behavior, they will be expelled fr

willing to go forth through initiation further. it is essential to use that which stimulates your imagination, that will urge you to move away from stasis to strive for the fiery essence of the fallen angel, that which would know heaven and hell. much of the sex magickal practice of phosphorus is solitary and is designed to create and develop the will and god itself self-deification. 5 0 void and the abyss title veneficus lucifugum -fly the light into the darkness- color white symbol witches mark forked stave within sun -study of fulmino-lucifer, how this spirit relates to self and how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female -the very basics of magick the differences of high and low sorcery. developing the will

and how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female. this will be crystallized and presented to the magistrate for review. you may present this in ongoing written work, magical records and discussions/results from coven workings. the order of phosphorus recognition process in regards to grade structure. grade o) void and the abyss issued by akhtya, coven maleficia, vox barathrum toph, botd iv toph is an initiatory guild which focuses on guiding the initiate through the process of initiation into the luciferian and witches sabbat gnosis, this like the individual, must be fitting to the practitioner in question. toph has a basic task grounded system which the initiate studies and practices, learns and develops a wid

asks of the grade in the method suggested they will be observed and coached, questioned and tested in numerous ways this will of course be just as difficult (as is the process of becoming) and challenging for the initiate as one who undertakes the numbered task listing in the guide book. you may approach you initial studies in your own time frame, but do not try to extend your stay in o) void and the abyss for more than one year without focusing on becoming into i the blackened forge of cain. the yatus and pairikas of coven maleficia may observe an initiate silently or known for some time to measure their own initiatory work, noting the spark of iblis grow within them through their own desire to gain knowledge and experience via luciferian and witches sabbat practice. the path of void and

h through me! i seek thy mysteries of the earth, of the infernal sabbat and its pleasure of lilith-hecate! i descend into the caverns of darkness with thee! from the west, leviathan, lord of the gateways of the darkness of the oceans, i do summon thee to behold my path! i seek thou crooked serpent of which i shall walk with in the timeless arena of thy being! i seek to pass through the gateway of the abyss! leviathan arise and cast thy fiery eye into my very spirit! 15 i proclaim my self as created and reborn in luciferian light! i affirm cain as my earthly guide and blacksmith who shall light my fire of being! i affirm samael-azazel as my fiery initiator of becoming in the light of the sun! i affirm lilith hecate as the night initiator and goddess of the moon! i affirm my awakening into t

guardian of shades and the howling beasts, bless my path with your eyes which are always seeing bless me with the fallen star of azazel, as lightening i awake! i do affirm ahriman, prince of darkness and the beast in flesh spectral shadow who is lucifugus, bless my rites with the astral shape of the toad and the serpent dragon open thy eye as algol! i do affirm lucifer azazel, fire born angel of the abyss, who comes forth in the earth as the devil and djinn of flame before me is algol my essence, my desire, my will within me sparks the black flame of set, the forge of cain! within me now is algol this demon star is my image of becoming! i summon this flame to encircle me, immolate me and open the ways of below and above! by phosphorus shall i become! by phosphorus shall the devil s mark b


PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

very way. this can be accomplished later once the spirit is called forth and through the death posture a re-alignment can be done. consider absorbing spirits in a modern sense similar to downloading a program on your personal computer. once this is done, to become a part of this spirit the many selves must in some way be connected. the spirit is forgot and sunk deep within the subconscious called the abyss. when the time has come for this spirit to rise and become fully a part of the self, the downloaded program can only work when the computer is shut down and restarted. the mind works in this capacity with regards to such. the spirit through the death posture will re align it's self and the powers shall become at his or her demand to practice. the many spirits of the ascension of the fall


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

icitly, and a second time by allusion] since the initials of the words for gthe earth was chaos and emptiness h in reverse spell the word for gand chaos. h one corresponds to the 63- name and one corresponds to the 52-name [latent within it. it is known that the vessels that shattered descended to the level of the world of beriah. this is indicated by the phrase gand darkness was upon the face of the abyss. h the last letters of these words spell the word for gvessels. h there, at the beginning of beriah, is the gface of the deep, h for from this point downward is water. the phrase gand the spirit of g-d was hovering over the water h refers to the light that the vessels could not contain, and thus only ghovered h over [the level referred to by] gthe water. h none of the light descended int

. this is probably why most people tend to avoid facing the real issues in life. tracing the threads of our existence back to their source offers the promise of renewal, purification, and rejuvenation, but the price is the potential destruction of the gworld h or gcivilization h we have carefully constructed to serve our own ends. this is the mystical meaning of the verse, gall the wellsprings of the abyss split open c h8 referring to the states of gevurah in rachel [i.e, nukva, g cand the storehouses of heaven were opened, h referring to yesod of ima, located in gheaven, h i.e, the top third of tiferet. in this context, the lower waters, the abyss, are the feminine waters of nukva, and the upper waters, the storehouses of heaven, are the waters of yesod of ima. gheaven h is often associat

gstore cities h are the body [which the evil inclination seeks to orient toward materialism] so that it serve as a means for the evil inclination to strengthen itself. g cpithom c h refers to the mouth, for it is there that all the sensual lusts of eating and drinking, which strengthen the evil inclination [are expressed. thus, the word pithom can be seen as formed of the words for gthe mouth of the abyss h [pi tehom, for [the evil inclination] says ggive! give!9 [more] to eat and drink! h and the abyss swallows without end. g cand raamses h can be seen as formed of the words for gan evil stomach h [ra meses. the stomach digests the food, and it thus acts as an evil stomach. the stomach fills the mind with sensations of satiation and complacency, making the person insensitive to spiritual


REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ierophant on the dais. he is seated in the place of the rising sun, on the throne of the east, and-with but two or three exceptions never moves from that station in the temple. as the qabalah teaches, the everlasting abode of the higher self is in the eden of paradise, the supernal sanctuary which is ever guarded from chaos by the flaming sword of the kerubirn whirling every way on the borders of the abyss. from that aloof spiritual str6nghold it gazes down upon its vehicle, the lower man, evolved for the purpose of providing it with experience- involved in neither its struggles or tribulations, yet, from another point of view, suffering acutely thereby. and seldom does that genius leave its palace of the stars except when, voluntarily, the lower self opens itself to the higher by an act o

alt and replaces them in their right places on the altar, round the diagram. hiero (holding cubical cross) the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of 22 squares externally, thus referring to the 22 letters that are placed thereon. twenty-two are the letters of the eternal voice, in the vault of heaven; in the depth of earth; in the abyss of water; in the all- presence of fire. heaven cannot speak their fullness- earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them in water. he hath whirled them aloft in fire. he hath sealed them in the air of heaven. he hath distributed them through the planets. he hath assigned unto them the twelve constellations of the universe (places cross aside)

ctis, do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 31st and 30th paths of this grade of practicus which you have already sworn to maintain respecting those of the preceding grades? i do (theoricus is faced west before tablet by hegemon) then you will stretch forth your hand in the position of the saluting sign of a neophyte and say "i swear by the abyss of the waters (done- theoricus repeating the words) let the hood-wink be removed. done. hegemon places in his hand the cup of water before the tablet. sprinkle with your hand a few drops of water towards the tablet of water in the west and say "let the powers of water witness my practicus ritual 169 pledge" done. theoricus repeats the words. hegemon replaces cup. conduct the theoricus to

ire to netzach. it is again, the cross which heads the praemonstrator's wand, who represents the sephira chesed, the fourth sephirah. four is also the number of jupiter, whose path unites chesed to netzach. the cross is therefore a fit emblem for a philosophus of the grade of= 0. in this diagram are represented the circle, the point, the line, the cross, the square and the cube. for the circle is the abyss, the nothingness, the ain. the point is kether. now, the point has no dimension, but in moving, it traces the line. this gives the first number- unity- yet therein, lies duality unmanifest, for two points markits ends. the movement of the line maketh the plane or square thus (indicates. the motion of the point at angles to its first direcritual of the portal tion and intersecting it make

venus, and in view of the above quotation, it would seem that the order considered from a variety of viewpoints is allied to the tree of life, and vice-versa. thus the system of grades, and the division of the organisation into three separate orders- the order of the golden dawn in the outer, the second order of the r.r. et a.c, and the unnamed third order of masters, whose sephiroth obtain above the abyss- is based upon a natural and a very recondite series of correspondences "as above so below" so that as the tree of life consists of a glyph which represents not only a material 272 the three chiefs 2 73 physical universe but also a uranography of the invisible and spiritual world, so does the order consist, in all actuality, of more than an external order. concealed within and behind the

ism of, and the formulae contained in, the= 80 grade of neo-p hy- te of the order of the golden dawn "enterer of the threshold" is the name of the= grade of neo 'note that there are three basic forms of thoth. first, thoth the speaker of the work (and word) of the universe. he thus stands at kether, the tree of life being his speech. the second is the thoth we see in hod, as messenger from beyond the abyss (there is a conscious play on words here. the thud is the sexual or generative moon god, who stands in yesod (the sphere of the moon, in the sign of the enterer, leaning forward over the thirty-second path, called, in the tarot "the universe" h.s. 330 enterer of the threshold 331 phyte "the hall of the neophytes" is called "the hall of the dual manifestation of truth" that is of the godd

headed sceptre. the larnen suspended from a black collar. the robe represents the spiritual purity which is required in the aspirant to the mysteries and without which qualification none can pass between the eternal pillars. it represents the divine light which is attracted thereby and brought to the aid of the candidate. it symbolises the self- the white triangle is the supemals which lay beyond the abyss from which no-one returns, because the only entry to resurrection is death. without compromise or abridgement. the east is our horizon. the west, the horizon of the gods gone utterly beyond. all that can die, must die before the eternal can be expressed. h.s. enterer of the threshold 339 sacrifice that is offered for another to aid him in the attainment of the light. it also signifies th

hest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel metatron. it is the archangel of kether in the briatic world. the mercury of admission of the candidate 3 75 the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. eheieh- implicit and explicit sound "every being pronounces all its existence, the name of the lord of life, by inspiration and expiration" macroprosopus is aima and abba, mother- father. the two


RITE OF THE OPPOSER

o manifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not transcend. in the day of mine oath there is no-one and no-thing whom i will not forswear. for i am the transgressor of the void eternal azal- abad in whom all is opposition. i am the bridge across the abyss that hath but a single edge. my way is lighting- bright and swift. these words are but the echo that marketh mine absence. silence- the birth-cry to herald the presence: of otherness entire made fleircan make the following observations. they arestrikingly different from the golden dawn ceremonies for the equivalent grades. clearly whoeverwrote the golden dawn cipher manuscripts was not d


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

he understanding thereof creates its third self. so also the sun manifests by its light and proves or makes this manifestation efficacious by heat. the triad is delineated in space by the heavenly zenith, the infinite height, connected with east and west by two straight diverging lines. with this visible triangle reason compares another which is invisible, but is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel to the horizontal line stretching from east to west. these two triangles, combined in a single figure, which is the six-pointed star, form the sacred symbol of solomon's seal, the resplendent star of the macrocosm. the notion of the infinite and the absolute is expressed by this sign, which is the grand pantacle that is to say, the most simpl


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

ore them, impeaching them by his wounds and overwhelming them by the radiance of his scars. they believed that they had slain him in his cradle at bethlehem, but he is alive in egypt. they carry him to the summit of the mountain to cast him down; the mob of his destroyers encircles him and triumphs already in his certain destruction. a cry is heard: is not that he who is shattered on the rocks of the abyss? they whiten and look at one another; but he, calm and smiling with pity, passes through the midst of them and disappears. behold another mountain which they have just dyed with his blood! behold a cross, a sepulchre and soldiers guarding his tomb! madmen! the tomb is empty, and he whom they regard as dead is walking peaceably between two travellers on the road to emmaus. where is he? wh

now regarded as fabulous, of the great sabbath and of black magic. within the grand circle of evocations a triangle was usually traced, and the side towards which the upper point should be directed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancients, in their evocations, made use of those mystical combinations of div

the bonds of error, are foretold clearly for the end of the fourth age, and the recurrence of the cataclysm, exhibited at first from afar, is portrayed in the fulness of the book of hermes 143 time. the description of the cataclysm and its duration; the new world emerging from the waves and spreading in all its beauty under heaven; the great serpent, bound for a time by an angel in the depths of the abyss; finally, the dawn of that age to come, prophesied by the word, who appeared to the apostle at the beginning of the poem: ehis head and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. and he had in his right hand seven stars: and out of his


RUBY TABLET OF SET

zazel and set? 80. explain the egyptian principle of crossing. 81. in your own words, interpret the symbolism of the pentagram. 82. what is meant by the term "the temple in man" 83. what is "sex magick" and its value if any? 84. what is the kundalini? the fire snake? 85. what is meant by the "ordeal with the demon crowley" 86. what was the secret seal of the a.a, and what did it mean? 87. what is the abyss? 88. when does human peak performance occur? why? 89. in alchemy, the mundane transmutation of metals was symbolic of what? 90. how can the rejection of gods aid setians in conquering death? 91. what are ley lines? 92. what constitutes a "school" in ouspenskian terms? 93. define "symbols" and "symbolism. 94. what determines that which is humanly possible? 95. what is the best way to work

t pad, candles as needed for light, a censor that can be moved about the chamber, myrrh, frankincense, and incense pellets, the blue feather of maat, and the bell. in the center of the chamber is an oblong narrow table, draped in black, representing the coffin. upon it is placed a painting of the name of the deceased, and the funeral boat that carries the soul to the tuat. it will be commended to the abyss (the flame) at the working part of the rite, much as the viking tradition of setting the funeral boat afire. four setians mark the cardinal points and stand beside the coffin. each represents a neter associated with the tradition of the canopic jars (the jars containing the vital organs. they hold one unlit candle each, and have a protective role toward the deceased. a fifth setian is ro

or one's true will really begins in earnest. true will working [the bell is rung 9 times] the litany of the nine angles celebrant: gwe honor the bond upon the world of horrors unto the beginning and ending of dimensions. h ghonor to azathoth, without whose laughter this world should not be. h ghonor to yog-sothoth, without whose sign we ourselves should not be. h ghonor to nyarlathotep, prince of the abyss. h ghonor to shub-niggurath, father of the world of horrors. h gfrom the first angle is the infinite, wherein the laughing one doth cry and the flutes wail unto the ending of time. h gfrom the second angle is the master who ordereth the planes and the angle, and hath conceived the world of horrors in its terror and glory. h gfrom the third angle is the messenger, who hath created thy pow

ngue; by all i can give, by all i desire of ye all. nuit admonishes crowley not to stray from the goal of reunion. dissolution of the self into nuit brings an end to all self-consciousness and thus from pain. the ultimate argument of nuit is for suicide of the finite self in order to become part of the infinite whole [cf. crowley's discussion of the "annihilation of the self" via the "crossing of the abyss" between adeptus exemptus (7=[4] and magister templi (8=[3] in one star in sight] 33. then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! crowley desires the means for reunion with the whole to be explained to him in terms of ordeals (stresses necessary to destroy the self, rituals (

g each idea against its opposite and refusing to prefer either, and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order: the absolute abandonment of himself and his attainments. should he fail, by will or weakness, to make his self-annihilation absolute, he is nonetheless thrust forward into the abyss; but instead of being received and reconstructed in the third order [the silver star of the aa] as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements around his ego as if isolated from the universe, and becomes what is called a 'black brother. such a being is g

ond this are other armies of suns, marching like ours through space. earth cannot be the only place in all the universes upon which is life. and if time be- then it must stretch backward as well as forward into infinitude well, in all illimitable time, no ship from any other world has cast anchor upon ours, no argosy has sailed between the stars bearing tidings that life is elsewhere- the face in the abyss the serpent-woman of the face in the abyss has identified a problem: none return to tell us. or do they? is the soul a thing which moves through the centuries unchanged? is my own an ancient priest of set from that first temple in the dust that was khem? like adana, i ask myself these questions and am obsessed with the desire to know and understand. the thought of saying that i have the

aimed in parallel directions, whether their grand masters word their goals as such or not. the difference is in the manner of treading the path and through what lens it is perceived. os, os, otr, ov, om, oos, op, oa, ob, on, or o.l- the prime directive is in essence the same and the orders' sages do but teach it in divers wordings. is it possible to teach immortality? as adana said in the face in the abyss, none return to point the way "compassionate men, lighteners of burdens, prelates of pity- why have they not reappeared crying 'there is no death' there has come no word from them. why are they silent" certainly physical immortality is not an option of today's world, and thank goodness for it- can you imagine some of the less pleasant of your acquaintances living eternally? the dark lord

pool, but even the deep waters could not extinguish the life of its flame. those who turned their back on me related that the stele was of gold- and many thereby were drawn to perish in those waters seeking that which had never been except in the grim imaginings of those who worshipped the god of death, as if the hearts of the priests of the new company of gods were light enough to cast gold into the abyss. but let this remain a mystery. the two who followed the dead but not the dead one sought not a treasure for the marketplace, but rather the truth of their own hearts and the life which continues. but having travelled so far, still they hesitated too long on the shore in indecision, and the time turned against them. in the dark waters, the light of eleven classification: v2- a46.3m- 1 au

nd be prideful of being, for i am the same- i who am the highest of life. gthose who turned their back on me related that the stele was of gold- and many thereby were drawn to perish in those waters seeking that which had never been except in the grim imaginings of those who worshipped the god of death, as if the hearts of the priests of the new company of gods were light enough to cast gold into the abyss. but let this remain a mystery. h a violent attempt at the personal or collective suppression of an image or impulse leads inevitably to a compensatory psychological movement in which the value of the original object is displaced onto something else, and there then arises a compulsion towards the new object which is inherently dangerous, since it involves becoming entangled in pathologic


SAPPHIRE TABLE OF SET MAIN

nst its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements round his ego as if isolated from the universe, and becomes what is called a "black brother. such a being is gradually disintegrated from


SAPPHIRE TABLET OF SET

nst its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements round his ego as if isolated from the universe, and becomes what is called a "black brother. such a being is gradually disintegrated from


SATANGEL

bbinical lore the entire purpose of the torah is to lead the shekinah back to god and unite her with him. micha-el originally a chaldean deity, the name micha-el translates as who is as god. along with gabriel he is one of the only two angels actually named in the old testament. it was he who vanquished satan from heaven in single combat. it is also he who will descend from heaven with the key to the abyss and a great chain in his hand and will bind the beast for 1000 years (revelations: 20:1. according to jewish lore it is micha-el who appeared to moses in the midst of the burning bush. he appears again in the burial scene where he disputes with satan the possession of the old patriarch s corpse. in one account micha-el is said to have single handedly annihilated a hundred and eighty-five

o master. as it says in the book of enoch..and they began to sin against the birds, the beasts, and reptiles, and fish, and to devour one another s flesh. it seems they were unable to divest themselves of their mortal forms and instead descended further and further into carnality. naturally, god stepped in to try and sort out the mess. the watchers and their foul offspring were either thrown into the abyss, or were destroyed in the great flood. however, there are many black magicians and witches who believe it is possible to contact and learn from these entities even in the modern day. their names appear with regularity in the grimoires, and they are considered to be the first of the blood. those who are moved to take up the heathen sorceries do so because we are carrying forward the genet

l s son shaher! thou didst say in thy heart, i will ascend to heaven. above the circumpolar stars i will raise my throne and i will dwell on the mount of council in the back of the north. i will mount the back of a cloud. i will be like unto elyon. according to some versions of this myth, the devil has set himself up in competition to god, and has created his own dark counterpart of heaven within the abyss. according to st. augustine the war in heaven was brought about when god created an order of angels and strengthened them with an act of grace that gave them a profound understanding of the cosmos and their place within it. he then created a second order, but withheld his grace, so giving them the opportunity to sin. this they did, and with enthusiasm. amongst the first order was micha-e

this they did, and with enthusiasm. amongst the first order was micha-el, who managed to expel the sinners from heaven. in an alternative version of this doctrine, the cause of the fall is disobedience and pride. lucifer was originally the greatest of the seraphim and refused to bow before adam, as god demanded. for how can a son of fire bow to a son of clay? as punishment lucifer was flung into the abyss, followed by one third of the angels. a sufic version of this tale exists in which lucifer is seen as the angel who loved god the most. his refusal to bow before adam was not out of pride, but through obedience to a previous ruling that god had given to bow before none but him. in this version the devil suffers terribly from god s inability to forgive him, and is most jealous and bitter

tchcraft. one or two of the better known of these are also included below, for the convenience of the reader. on the whole such spirits are also christianised and demonised forms of old pagan powers. abalim (hebrew, mourning. demon attendant upon paimon. abbadon (hebrew, downfall, ruin, probably from greek, apollyon, meaning destroyer. fallen angel, who is the destroyer, the place of destruction, the abyss (job 26:2;28:2. lord of the locust plague, angel of hell (revelation 9:7-11. whose name milton uses to describe the pit of hell. chief of the demonic locusts, whose faces are human and whose tails are scorpion. the name of the sixth hell, corresponding to chesed. the hebrews borrowed their seven layered gehenna from the babylonians, whose dark prince is also called arsi-el (black sun. wi

m (2 samuel 16:17) in psalm 18:5 the phrase nachaleri belial, floods of ungodly men, is translated in catholic texts as streams of the devil. before the fall, an prince of the order of virtues, he was created directly after lucifer. in the cabbalah of 15th-16th century, believed to be god s worst enemy. qlippoth of ain soph. in some myths, belial was the original evil, and was already resident in the abyss when lucifer fell. in the gospel of bartholomew beliar tells us at first i was called satanel, which is interpreted to mean messenger of god, but when i rejected the image of god my name was called satanas, that is an angel that keepeth hell. he goes on to boast..i was formed the first angel. in the goetia, a king commanding 50 legions. appears as two beautiful angels sitting in a chario

his job is to harden men s hearts. his adversary in heaven is vincent ferrer. crocell, crocell, crokel procell (goetia, 49th spirit. before the fall, a prince of the order of powers. presides over forty-eight demonic legions. teaches the liberal arts and geometry, makes a noise like rushing water, finds baths, warms water, may make water boil or freeze instantly. choronzon (enochian. the devil of the abyss, daath, who renders the psyche of those who fail the leap across. he was the subject of the famous evocation performed by crowley and neuberg in the desert, which culminated in a spontaneous homosexual working between the possessed magus and his accomplice. choronzon may also be identified as the demon of the hypertrophied ego, and he may be summoned to bring fruition to those desires th

urfur (goetia, 34th spirit. earl commanding 26 legions. appears as a hart with a fiery tail, or as an angel with a hoarse voice. procures love, answers truly concerning divine and earthly matters. gaap (goetia, 33rd spirit. president and prince, formerly of the angelic order of potentates. who appears sporting bat s wings, rules sixty-six legions of hell, and is governor of the southern region of the abyss. makes men insensible and stupid, teaches philosophy) and liberal sciences, causes love or hatred, teaches how to consecrate objects belonging to the dominion of amaymon (his king, steals familiars from other magickians, tells fortunes, teleports. possibly from the old syrian god gapn, whose name means vine and was a messenger of baal. gamigin, samigina (goetia, 4th spirit. marquis comma

ly an archangel of heaven, but was expelled due to his enthusiasm for the moon, gracefully retiring before he could be thrown out. taught the canaanite priestesses the tides and courses of the moon and its relevance to sorcery. satan (hebrew, adversary. originally a seraphim with twelve wings. of whom the book of henoch tells of his rebellion and expulsion by god, hurled by the angel michael into the abyss. identified as the serpent in the garden of eden, as prosecutor before the heavenly court (zechariah 3:1, job 1:6, 2:7, seducer and tempter (1 chronicles 21:1, the embodiment of evil (mark 4:15. sedim (hebrew, possibly from mesopotamian sedu. devils to whom the apostate israelites made sacrifice (deuteronomy 32:7, psalm 106:36. seere (goetia, 70th spirit. a prince commanding 26 legions


SATANIC BIBLE

hollow charities. leviathan, the great dragon from the watery abyss, roars forth as the surging sea, and these invocations are his tribunals. invocation to satan in nomine dei nostri satanas luciferi excelsi! in the name of satan, the ruler of the earth, the king of the world, i command the forces of darkness to bestow their infernal power upon me! open wide the gates of hell and come forth from the abyss to greet me as your brother (sister) and friend! grant me the indulgences of which i speak! i have taken thy name as a part of myself! i live as the beasts of the field, rejoicing in the fleshly life! i favor the just and curse the rotten! by all the gods of the pit, i command that these things of which i speak shall come to pass! come forth and answer to your names by manifesting my des

arduk shaitan beelzebub mastema shamad behemoth melek taus shiva beherit mephistopheles supay bil metztli t'an-mo chemosh mictian tchort cimeries midgard tezcatlipoca coyote milcom thamuz dagon moloch thoth damballa mormo tunrida demogorgon naamah typhon diabolus nergal yaotzin dracula nihasa yen-lo-wang emma-o nija invocation employed towards the conjuration of lust come forth, oh great spawn of the abyss and make thy presence manifest. i have set my thoughts upon the blazing pinnacle which glows with the chosen lust of the moments of increase and grows fervent in the turgid swell. send forth that messenger of voluptuous delights, and let these obscene vistas of my dark desires take form in future deeds and doings. from the sixth tower of satan there shall come a sign which joineth with t

ci dasonuf babaje od cahisa ob hubaio tibibipe? alalare ataraahe od ef! darix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (english) o ye that range in the south and are the lanterns of sorrow, buckle your armor and visit us! bring forth the legions of the army of hell, that the lord of the abyss may be magnified, whose name amongst ye is wrath! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same, the true worshipper of the highest and ineffable king of hell! the thirteenth key the thirteenth enochian key is used to make the sterile lustful and vex those who would deny the pleasures of sex (enochian) napeai babajehe das berinu v


SATANIC RITUALS

ipation. the rites in this book call the names of devils-devils of all shapes, sizes and inclinations. the names are used with deliberate and appreciative awareness, for if one can pull aside the curtain of fear and enter the kingdom of shadows, the eyes will soon become accustomed and many strange and wonderful truths will be seen. if one is truly good inside he can call the names of the gods of the abyss with freedom from guilt and immunity from harm. the resultant feeling will be most gratifying. but there is no turning back. here are the rites of lucifer. for those who dare remove their mantles of self-righteousness. anton szandor lavey the church of satan 25 december vi anno satanas concerning the rituals fantasy plays an important part in any religious curriculum, for the subjective

ristian ethic, hence its exclusion from masonic ritual, thereby halting any further progression beyond the thirty-third degree scottish rite and tenth grade york rite level. the order of the rosy cross of aleister crowley's magic curriculum provided an interesting comparison in its seventh degree (adeptus exemptus. in that rite, the alternative to taking the left-hand path was to become a babe of the abyss, which is not as contradictory and confusing as it sounds, if one considers crowley's ofttimes machiavellian modus operandi. crowley, nobody's fool, simply set up a magical maze so that students whose consciences would only allow them to tread the right-hand path would nevertheless wind up on the left. fortunately, precious few of crowley's disciples progressed as far as the grade of ade

n durchdringenden schrei von sich, der von kreis zu kreis geh rt wird. verweile ich denn im lager des wilden tieres, entfernt vom menschen, an den grauen ufern der zeit, jenseits des weltrandes, wenn sie sich mit mir bewegten, durch winkel die niemand kennt. sie ducken sich an der dunkeln schwelle, ihre rachen sind heisshunggrig und gefrassig nach den seelen derer, die keine haben! yea! hiding in the abyss beyond time i found them, and they, scenting me afar off, raised themselves and gave the great bell cry that can be heard from cycle to cycle. dwelt i then, in lairs remote front man, on the gray shores of time, beyond the world's rim, and ever with me they moved, in angles not known to man. on that dark threshold they crouch, their jaws agape and ravening for the souls of those who are

egen, oder kr mmungen, w hrend der k rper frei ist, h rt man das bellen der hunde durchdringend klar und glockengleich, fliehe, wenn du kannst und ergr nde den nebel nicht l nger! o puny man, heed ye my warning, seek not to break open the gate to beyond. few there are who have succeeded in passing the barrier, to the greater twilit grotto that shines beyond. for know ye well, that the dwellers in the abyss hunt souls like unto thine to hold in their thrall. listen o man of clouded brain and heed ye my warning: move ye not in angles, but curved dimensions, and if while loose from thy body thou hearest the sound like the bay of hounds clamoring increasingly through thy being, retreat, if thou art nimble, to thy body through cycles and penetrate the veil no more! ich kenne alle die im licht d

e bond between the living and the dead. participants: i'a n'yra-l'yht-otp. hail, nyarlathotep. celebrant: kh'rengyu az'pyzh rz'e hy'knos zhri ty'h nzal's za naagha hu'hnby jne'w nhi quz-al hjru-crusk'e dzund dkni-nyeh ryr'ngkain-i khring's naaghs pyz'rn ry'gzyn rgy-namanth el-aka gryenn'h tko f'unga l'zen-zu dsi-r p'ngath fha'gnu nig-quz'a i'a n'yra-l'yht- otp. o dark one, who rideth the winds of the abyss and cryeth the night gaunts between the living and the dead, send to us the old one of the world of horrors, whose word we honor unto the end of the deathless sleep. hail, nyarlathotep. participants: i'a n'yra-l'yht-otp. hail, nyarlathotep. celebrant: i'as urenz-khrgn naaghs z'h hlye fer-zn cyn. i'as aem'nh ci-cyzb vyni-weth w'ragn jnusf whrengo jnusf'wi klo zyah zsybh kyn-tal-o huz-u ky

ni-weth w'ragn jnusf whrengo jnusf'wi klo zyah zsybh kyn-tal-o huz-u kyno. hail to thee, blade prince from the grotto whose charge we bear. hail to thee and to thy fathers, within whose fane thou laughs and screams in terror and in merriment, in fear and in ecstasy, in loneliness and in anger, upon the whim of thy will. participants: i'a n'yra-l'yht-otp urz'n naagha. hail, nyarlathotep, prince of the abyss. celebrant: v'hu-ehn n'kgnath fha'gnu n'aem'nh. kzren ry'gzyn cyzb-namanth el-aka gryenn'h kh'renshz k'rahz'nhu zyb'nos y'goth-e vuy-kin'eh nals zyh. in thy name let us behold the father. let the old one who reigneth upon the world of horrors come and speak with us, for we would again strengthen the bond that liveth within the angles of the path of the left [the celebrant stands directly

n treated to yield a blackish-blue glare. the celebrant is not present at the beginning of the ceremony. all participants light the bonfire and assemble in a jagged circle about it their eyes are directed toward the blaze for the duration of the ceremony] principal participants: my brothers and sisters of the ancient blood, we are gathered to pronounce the call to cthulhu. i cry again the word of the abyss-that great void of the dark waters and shrieking winds where we lived in ages past. hear the deathless ones, and say with me the call to the eternal serpent who sleeps that we may live. all: ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn. principal participant: i'a k'nark cthulhu kyr'w qu'ra cylth drehm'n el-ak. u'gnyal kraayn (hail, great cthulhu, who art known to all races of the d

aghs-tryn'h gh'naa-wragnhi. r'nkal ngh- na ka-ii gh'na-nafh fhtag's. participants: i walked upon the earth, and i taught the men to laugh and to play, to slay and to scream. and for them i died not, but for myself i died and have slept. celebrant: w'ragh zh'sza kz'yelh naa-g naaghs hu-glyzz jag'h gh'an cyve vuy-k'nh v'quar. participants: the flutes of the laughing one shriek through the chasms of the abyss, and the darkness boils with the perishing of the five angles in the sixth. celebrant: y'trynh na'gh'l w'raghno'th vr'lyeh ngh''na fhtagn-w'gah kr'hyl zaan-i vyk'n. participants: i danced and killed, and i laughed with the men, and in r'lyeh i died to sleep the dreams of the master of the planes and the angles. celebrant: m'khagn w'ragnhzy dys-n'gha k'dys-n'ghals k'fungn-akel zaht'h k'ha

cylth-cthulhu k'fungn'i. participants: for ages you also have slept through the reign of the god of death, and now you have awakened to life. from the sea i call to the deep ones, and from the earth the deep ones call to cthulhu. celebrant: n'kys ka-naaghs v'prh-gh'nya k'k'aemn'h az'zl-inkh'v naaghs k'zhem'nfi k'zhe-t'h ur-geyl n'el k'fungn i-inkh'v k'nga y'ilth-kai. participants: forget neither the abyss of origin, nor the old ones who brought to you the flame of the abyss, nor the ram of the sun, nor the eternal serpent who raised you upon the earth and delivered to you the flame from the messenger. celebrant: p'garn'h v'glyzz (go now from the sea [the celebrant casts the torch into the bonfire. he retreats to the darkness] celebrant: vuy-kin'e glyz-naaghs y'kh'rain k'r'heyl vuy-kin'el


SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

es whereby women initiates may become the so-called victim, there is no evidence whatsoever that paedophilia is occurring within satanism and even though there have been numerous allegations from the media connecting satanism to child-abuse, the only cases of ritual child abuse that have been successfully prosecuted in court are those that find the paedophile to be a christian minister or priest. the abyss central to satanic magic is the concept of the abyss. the word abyss comes from the greek word abussos meaning bottomless [a, not+ bussos,bottom. in reference to satanic magic however it is considered to have a number of different meanings which are used by different groups. firstly the abyss is more commonly understood as being a reference to the satanic underworld wherein satan and his

used by different groups. firstly the abyss is more commonly understood as being a reference to the satanic underworld wherein satan and his demonic army reside. this interpretation largely stems from christian sources, most especially revelations in the new testament 'and the fifth angel sounded, and i saw a star from heaven fallen unto the earth: and there was given to him the key to the pit of the abyss. and he opened the pit of the abyss; and there went up a smoke out of the furnace; and the sun and the air were darkened by reason of the smoke of the pit'(15) according to andrew collins, writing in the black alchemist (abc books. 1988, the friends of hekate and associated individuals have used this form of symbolism in their magical activities where they have utilised the apocryphal im

m in their magical activities where they have utilised the apocryphal imagery of the christian bible in an attempt to construct a magical satanism- an examination of satanic black magic side 7 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library version of the antichrist. a second interpretation of the abyss comes from the order of nine angles who suggest the abyss to be located where the world of causality meets with the world of a-causality. whilst the former is understood primarily as rational and physical, the latter is understood to be irrational, non-physical and magickal. this understanding of the abyss as a gateway between two different worlds has long past associations with the conc

between two different worlds has long past associations with the concept of the temple as a gateway to the world of the gods. this in itself is interesting bearing in mind that many pre-christian temples, upon which christians built their churches are believed to be situated on ley lines, which carry two currents of energy around the planet. it is this belief that is reflected in the theory that the abyss is a location point where the magical worlds and the mundane worlds collide. yet this gateway is also believed to exist within the human psyche at the point where the conscious and the unconscious meet and it is from this point that the satanic magician draws forth his magical power through the medium of satanic ritual. magical use of the abyss from this perspective varies according to t

and the unconscious meet and it is from this point that the satanic magician draws forth his magical power through the medium of satanic ritual. magical use of the abyss from this perspective varies according to the tradition of the order of nine angles one may utilise the tarot cards as pathworking images to explore the hidden side of the human psyche, the side that normally remains untouched in the abyss. alternatively the individual may undertake a specific ritual that draws forth the powers or energies contained within the abyss as they are, that is without any form of imagery or symbolism. this ritual involves a long and arduous walk- 80 miles over two days for males, 56 miles for females- followed by a ceremonial ritual where the individual invokes the chaotic energies of the abyss b

ergies contained within the abyss as they are, that is without any form of imagery or symbolism. this ritual involves a long and arduous walk- 80 miles over two days for males, 56 miles for females- followed by a ceremonial ritual where the individual invokes the chaotic energies of the abyss by visualising a crystal filling with darkness whilst continually chanting the word "chaos" entrance into the abyss, if successful, will result in changes of consciousness that will culminate in the individual himself becoming such a gate between the two worlds. speaking less esoterically this means that the individual will, by virtue of the changes in consciousness that include the crystallisation of the astral body, be able to manifest magical energies without recourse to the procedure of magical ri

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

ses through the abyss over a long period of time in order to attain wisdom: the 'abyss is that awful thing you go through or go across to get to where you think you want to be, that is, adepthood'(16) the method whereby the satanist passes through the abyss may vary from individual to individual. the master who leads the society of dark lily suggests however that there is only one method to cross the abyss and that is that the individual must 'subdue [his or her] subconscious mind'(17) by subjugating one's subconscious mind the individual gains complete control over his or her actions and reactions, thoughts and feelings. here then every part of the individual's mind- both conscious and unconscious (or subconscious) is understood and controlled. one more notable interpretation of the energ

that the individual must 'subdue [his or her] subconscious mind'(17) by subjugating one's subconscious mind the individual gains complete control over his or her actions and reactions, thoughts and feelings. here then every part of the individual's mind- both conscious and unconscious (or subconscious) is understood and controlled. one more notable interpretation of the energies representative of the abyss is the doctrine of the qliphoth. this concept links the christian apocryphal tradition of the abyss, or bottomless pit with the cabalistic concept of energy that was left over from the creation of the universe known as the qliphoth. the qliphoth, or 'kelipth'(18) are described as being 'husks' or 'shells' by asim mathep lamm.(19 'they are the waste or litter or filth which the organism o


SEPHER YETZIRAH WESTCOTT

l kingdoms to hyle and the chaos. the kabalists said that one must enter and pass up through the gates to attain to the thirty-two paths of wisdom; and that even moses only passed through the forty-ninth gate, and never entered the fiftieth. see the oedipus aegyptiacus of athanasius kircher, vol. ii. p. 319. first order: elementary 1. chaos, hyle, the first matter. 2. formless, void, lifeless. 3. the abyss. 4. origin of the elements. 5. earth (no seed germs. 6. water. 7. air. 8. fire 9. differentiation of qualities. 10. mixture and combination. second order: decad of evolution 11. minerals differentiate. 12. vegetable principles appear. 13. seeds germinate in moisture. 14. herbs and trees. 15. fructification in vegetable life. 16. origin of low forms of animal life. 17. insects and reptile


SINISTER TAROT

binan ath empathy; a flowing with natural forces that are consciously understood. an integration becoming (part of) a greater wyrd; an awareness that spans aeons. actions that prepare the way. ii she rows a boat in a black pool from her steps: the hermaphrodite, the body drowned. the planet of them and the first drop in a white desert into clear waters aktlal maka. high priestess- mactoron beyond the abyss: the crossing over and initiation (in terms of awareness whilst still partaking of a causal existence) into the lands of the dark immortals. a self-awareness that transcends temporal understanding- becoming the essence; beyond opposites. iii from a mountain of skulls blue trees a rose garden cracks two women walk through; the corpse in a wedding dress no longer guides four waterfalls flo

implies the ability to initiate change on a large-scale, perhaps of a civilization. vi sappho dance in still water chains and roses in blue invoke the sun to an arch of fire gravestones, butterflies and rivers of snakes. lovers karu samsu the double tetrahedron a nexion created via the union of balancing forces. the sowing of the seed of change that which may transform and carry evolution beyond the abyss, and thus beyond self-image- or that which may destroy. the invoking of energies that coerce to create something beyond self. vii the ruby is the password she of the white robe rides the transparent horse the maiden closes. on broken legs he steps forth he becomes the dragon azoth- satanas the menstruum- the sinister aspect implicit within the homogenous metallic water: the explosive fac

of a practical realization of strategies and aims. the sinister dialectic in action: by its dynamic nature a prelude to- and when realized a creator of- insight. ix a crippled boy a tunnel of bone a star descends into a forest faces are removed and she sits in the stone house unheard. hermit- sauroctonos withdrawal and a revealing; the lying between two stages of alchemical change. intimations of the abyss. the culmination on a personal level of energies created by change- the surfacing of individual factors hitherto only known on an unconscious level. a process of discovery that will lead to insight (further) knowledge of wyrd; or madness, death. x in red desert three fingers and a skull are laid on fur the stones of a circle turn to frogs the skeleton of a child the birth of an army a ne

ental to wyrd. xiii a canal route lined by white griffins. a vortex of grey starless space. the chalice spills its white blood and the herdsman s light shines in the chamber of the sphinx. death- nythra that which follows hubris; the consequence of attempting to escape that which is ill-fated by destiny. personal destruction from self-delusion and the cessation of self-evolution. energy vortex in the abyss. the stripping away of the self-image that, if successful, will produce a genuine master/mistress; confronting the chaos within and without. xiv the bleeding earth from the throats of fools, in brooks from the gate a red bird this, the corn needs containment of winter: the maiden is ready hel- aosoth self-possession; knowledge that allows one to consciously improve/evolve and use natural

ara that which has not yet been confronted within the psyche of the individual; that which is strange, which lies outside the scope of any world view; that which lies within the dark pool beneath the moon and threatens to devour, create madness. a stage which cannot be ignored if further development is saught, requiring a descent to draw out that which is obscure, fearfully hidden: the gateway to the abyss. a point from which there is no turning back: that which leads to rebirth via death. xix now in the desert, a jester greets the transparent horse on hill golden folk become fire the snow melts the faces of mountains the raven with the woman s face, her gold begets the blood sun- velpecula the finding of the aeon: the height of imperium causal structure altered in accordance with long ter


SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

te it down as an illustration suitable to a work he was about to publish on the origin of languages, to be called "babel" and published in three quartos by subscription. chapter 2.vii. learn to be poor in spirit, my son, if you would penetrate that sacred night which environs truth. learn of the sages to allow to the devils no power in nature, since the fatal stone has shut 'em up in the depth of the abyss. learn of the philosophers always to look for natural causes in all extraordinary events; and when such natural causes are wanting, recur to god. the count de gabalis. all these additions to his knowledge of zanoni, picked up in the various lounging-places and resorts that he frequented, were unsatisfactory to glyndon. that night viola did not perform at the theatre; and the next day, st

insensibly, while listening to the bandit, he had wound up a considerable ascent, and now he was upon a broad ledge of rock covered with mosses and dwarf shrubs. between this eminence and another of equal height, upon which the castle was built, there was a deep but narrow fissure, overgrown with the most profuse foliage, so that the eye could not penetrate many yards below the rugged surface of the abyss; but the profoundness might be well conjectured by the hoarse, low, monotonous roar of waters unseen that rolled below, and the subsequent course of which was visible at a distance in a perturbed and rapid stream that intersected the waste and desolate valleys. to the left, the prospect seemed almost boundless, the extreme clearness of the purple air serving to render distinct the featur


SIR WALLIS BUDGE EGYPTIAN MAGIC

.c. 3200, we read "pepi hath been purified. he hath taken in his hand the mah staff, he hath provided himself with his throne, and he hath taken his seat in the boat of the great and little companies of the gods. ed maketh pepi to sail to the west, he stablisheth his seat above those of the lords of doubles, and he writeth down pepi at the head of those who live. the doors of pekh-ka which are in the abyss open themselves to pepi, the doors of the iron which is the ceiling of the sky open themselves to pepi, and he passeth through them; he hath his panther skin upon him, and the staff and whip are in his hand. pepi goeth forward with his flesh, pepi is happy with his name, and he liveth with his ka (double" curiously enough only the body and name and double of the king are mentioned, just


SOLOMON

rought 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 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 de


SPENSER THE CULT OF THE ALL SEEING EYE 1960

one 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 research press, n. y, 191, wrote (p. 62) of "a mysterious stone called schethiya" which was cast by jehovah "into the abyss, so to form the basis of the world and give birth thereto. one might say otherwise that it was like a cubical stone or altar, for its extremity was concealed in the depth, while its surface or summit rose above the chaos. it was the central point in the immensity of the world, the cornerstone [zohar, pt. i, folio 231a; ii, 511; job xxxviii, 6, the tried stone, the sure foundation, but al


STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ses. but those who overcome their lower nature and awaken the crucified christ to new life hear the proclamation of the angel with the seventh trumpet: the kingdoms of the world have become those of the lord and of his anointed, who will reign from eternity to eternity. 147 upon which, the temple of god in heaven was opened, and the ark of his covenant became visible there. 148 666: the beast and the abyss the initiate s experience brings back in a new form the primaeval struggle between the higher and lower natures. the apocalypse of john 137 on the christian path, everything that the initiates in the older mysteries had to undergo must be recapitulated. as osiris was threatened by the evil typhon, so now there is the great dragon, the ancient snake to be defeated. from far back the wisdo


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

bol is the "masonic jewel" awarded high level masons initiated into the 33rd degree. 2 6 0 codex magica a friend of the author sent him this photograph he took while visiting russia recently. it is the fence and gate outside a sprawling and luxurious old mansion estate. that ravenous dark bird m 261 for comrade mikhail gorbachev, there is only one deity that should be recognized-the god below, in the abyss. here we see gorby smiling broadly while finding his "mark" for a history photo made with bush and reagan overlooking the new york city harbor. gorby seems to merely be clowning around, but his membership in the grand orient lodge in paris, france and his favorable status by the llluminati's inner circle inform us otherwise. his hands tell a story understood by the wise (photo and articl


THE BLACK LODGE

at what we call man, human being (or however we may choose to indicate individual units of the human species as a whole irregardless of their physical sex, is not what the profane generally consider as such. the tree of life is "man, considered as a spiritual entity. yhshvh, the adept, the son of man, is tiphereth. and the solar man, the son of the sun, is the solar intelligence manifesting below the abyss; unity- 111- multiplied by 6 (tiphereth) equals 666, the son of the sun, the great seven headed beast (cf liber cccxxxiii ch 49) or the seven sephiroth below the abyss. this seven headed beast who has ten horns (the manifestation of the "masculine" aspect of the creative power in the ten spheres of the tree of life) is a subject for the dominus liminis of the a .a. and for the inner sphe

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 the others (geburah and gedulah, which wi

he 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 mathematical limit we are trying to achieve. again quoting liber 418, the 3rd aethyr "for he (the magus) is wisdom, and by wisdom hath he made the worlds (the planes of existence below the abyss, and from that wisdom (chokhmah) issue judgments 70 by 4 (purely relative forms of expression; being only relative, they are necessarily false or illusory when compared with some other plane of perception. this, of course, is in relation to ourselves, in relation to our own point of view: the confusion does not come from conflict between us and some other star, which would be a much more

at are the great princes of the evil of the world "and satan is worshiped by men under the name of jesus; and lucifer is worshiped by men under the name of brahma; and leviathan is worshiped by men under the name of allah; and belial is worshiped by men under the name of buddha (see al iii 48-56 "moreover, there is mary (the reflex, in the qliphoth of malkuth, of our lady babalon, the guardian of the abyss. she is the scarlet woman who rides the beast, and her cup of abominations is the holy grail. but again, this is an arcane of the grade of practicus of the a .a. and if we tried to explain it here we would only cause confusion, a blasphemy against babalon, for she hath shut herself up (this is the self-preservation instinct carried to the extreme of "absolute virginity- that is, complete

oon spirituality is replaced by conventional patterns, success is measured by the number, and not by the quality of the membership, financial prosperity becomes more important than magickal influence, intellectual analysis of the system scleroses into dogma, living theurgical experience is eschewed for blind fath. the magus spoke truth: this truth, refracted into the planes of consciousness below the abyss, becomes a lie to all those who are unable to understand- that is, unable to harmonize the apparent paradoxes of the gospel the master- any master- proclaimed. initiates of the 2nd grade of h.o.o.r. will understand that when they manage to pass through the ordeals of the four elements they become a challenge, a provocation, to the four princes of evil of this world. h.o.o.r. is a true in


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

eat day of wrath at hand when there will be earthly upheavals, a darkened sun, stars falling from the heavens, mountains and islands removed, and more strife and revolution throughout the nations. the seventh and final seal releases seven trumpets that sound the triumphant blast signaling the approach of the final and everlasting victory of christ over the kingdoms of the world. but rising out of the abyss to block christ s triumph at armageddon is a monstrous army of demons, some resembling locusts and scorpions, others a repulsive mixture of humans, horses, and lions. these demons are soon joined by 200,000 serpentine-leonine horsemen capable of belching fire, smoke, and brimstone. led by satan, the once-trusted angel who led the rebellion against god in heaven, the prince of the world s

flute, and drum, the personification of isis would do her best to tempt and seduce the novice. if she succeeded, the initiate failed. he would be sent away from the temple with the admonishment that he had triumphed over death, fire, and water, but he had not learned to conquer himself. he had succumbed to the first temptation of the senses that he encountered after the tests, and he fallen into the abyss of matter. if, however, the initiate had resisted the seductress, 12 neocoros would enter the room to lead him in triumph into the sanctuary of isis, where the priests awaited him beneath a massive statue of the goddess. beneath this representation of isis, a gold rose at her breast, wearing a crown of seven rays, and holding her son horus in her arms, the aspirant would take oaths of si


THE KEY TO THE MYSTERIES

e" of honorius. we have said that this is the masterpiece of levi. he reaches an exaltation of both thought and language which is equal to that of any other writer known to us. once it is understood that it is purely a thesis for the grade of exempt adept, the reader should have no further difficulty- a. c. ix preface on the brink of mystery, the spirit of man is seized with giddiness. mystery is the abyss which ceaselessly attracts our unquiet curiosity by the terror of its depth. the greatest mystery of the infinite is the existence of him for whom alone all is without mystery. comprehending the infinite which is essentially incomprehensible, he is himself that infinite and eternally unfathomable mystery; that is to say, that he is, in all seeming, that supreme absurdity in which tertull

name of natural religion; and all which tends to clip the wings of these beliefs is, on the religious plane, in opposition to nature. the essence of the object of religion is mystery, since faith begins with the unknown, abandoning the rest to the investigations of science. doubt is, moreover, the mortal enemy of faith; faith feels that the intervention of 3 the divine being is necessary to fill the abyss which separates the finite from the infinite, and it affirms this intervention with all the warmth of its heart, with all the docility of its intelligence. if separated from this act of faith, the need of religion finds no satisfaction, and turns to scepticism and to despair. but in order that the act of faith should not be an act of folly, reason wishes it to be directed and ruled. by w

and devour so great a future? could you think that the spur of a tartar might one day tear up the pact of our glories, the testament of our liberties? say rather that we may again become children, and enter again into our mother's womb "go on! go on" said the voice of god to the wandering jew "advance! advance" the destiny of the world cries out to france. and where do we go? to the unknown, the the abyss perhaps; no matter! but to the past, to the cemeteries of oblivion, to the swaddling-clothes which our childhood itself tore in shreds, towards the imbecility and ignorance of the earliest ages. never! never! xv the number fifteen fifteen is the number of antagonism, and of catholicity. christianity is at present divided into two churches: the 58 civilizing church, and the savage church;

e dogma of the immaculate conception is not new; it was contained in the theotokon of the council of ephesus, and the theotokon is a rigorous consequence of the catholic dogma of the incarnation. in the same way the catholic church makes no excommunications, she declares them; and she alone can declare them, because she alone is guardian of unity. outside the vessel of peter, there is nothing but the abyss. protestants are like people who have thrown themselves into the water in order to escape sea-sickness. it is of catholicity, such as it is constituted in the roman church, that one must say what voltaire so boldly said of god "if it did not exist, it would be necessary to invent it" but if a man had been capable of inventing the spirit of charity, he also would have invented god. charit

is said in the zohar that at the beginning of our earthly period, when the elements disputed among themselves the surface of the earth, that fire, like an immense serpent, had enveloped everything in its coils, and was about to consume all beings, when divine clemency, raising around it the waves of the sea like a vestment of clouds, put her foot upon the head of the serpent and made him re-enter the abyss. who does not see in this allegory the first idea, and the most reasonable explanation, of one of the images dearest to catholic symbolism, the triumph of the mother of god? the qabalists say that the occult name of the devil, his true name, is that of jehovah written backwards. this, for the initiate, is a complete revelation of the mysteries of the tetragram. in fact, the order of the

ndicates the predominance of the idea over form, of the active over the passive, of cause over effect. by reversion that order one obtains the contrary. jehovah is he who tames nature as it were a superb horse and makes it go where he will; chavajoh (the demon) is the horse without a bridle who, like those of the egyptians of the song of moses, falls upon its rider, and hurls him beneath it, into the abyss. the devil, then, exists really enough for the qabalists; but it is neither a person nor a distinguished power of even the forces of nature. the devil is dispersion, or the slumber of the intelligence. it is madness and falsehood. thus are explained the nightmares of the middle ages; thus, too, are explained the bizarre symbols of some initiates, those of the templars, for example, who a

ne must absorb eternally. thence come homicidal manias and temptations to commit suicide. thence comes that spirit of perversity which edgar poe has described in so impressive and accurate a manner, and which mr. de mirville would be right to call the devil. 222 the devil is the giddiness of the intelligence stupefied by the irresolution of the heart. it is a monomania of nothingness, the lure of the abyss; independently of what it may be according to the decisions of the catholic, apostolic, and roman faith, which we have not the temerity to touch. as to the reproduction of signs and characters by that universal fluid, which we call astral light, to deny its possibility would be to take little account of the most ordinary phenomena of nature. the mirage in the steppes of russia, the palac

it is by the voluntary complicity of our passions, and it is not permitted to them to make head against the empire of god, and by stupid and useless manifestations to disturb the eternal order of nature. the diabolical signatures and characters, which are produced without the knowledge of the medium, are evidently not proofs of a tacit or formal pact between these degenerates and intelligences of the abyss. these signs have served from the beginning to express astral vertigo, and remain in a state of mirage in the reflections of the divulged light. nature also has its recollections, and sends to us the same signs to correspond to the same ideas. in all this, there is nothing either supernatural or infernal "how! do you want me to admit" said to us the cure charvoz, the first vicar of vintr

ncent de paul, but we have also a secret weakness for the cleverness, the presence of mind, and, above all, the audacity of cartouche. the avowed accomplices of our passions may disgust us by humiliating us; at our own risk and peril our pride will teach us how to resist them. but what is more dangerous for us than our hypocritical and hidden accomplices? they follow us like sorrow, await us like the abyss, surround us like infatuation. we excuse them in order to excuse ourselves, defending them in order to defend ourselves, justifying them in order to justify ourselves, and we submit to them finally because we must, because we have not the strength to resist our inclinations, because we lack the will to do so. they have possessed themselves of our ascendant, as paracelsus says, and where


THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

rmation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian1 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire2 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister

rits. 15 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 16 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 19 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih17. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of

with your lips open wide, satisfy me in the dreamining flight, drop the blood of ecstasy from your devouring jaws praise unto ahriman, who created azi-dahaka, called zohak the king made daemon! who by dreams shall guide me into the dire mansion of shades and thorn covered thrones! ohrmazd sought to free all limitations, yet space could not recount ahriman. it was shadow and darkness, nourished in the abyss, with the violet light of the black sun, called al ghul, the point of all hunger known as az, the crowning of the beast. this night, as candle burns and my vessel of darkness is prepared, shall i go forth to the gathering of our spirits thou yatus and wondering demon kin of mine. druj, descend, i shall become as dragon of flesh and seed, fire, smoke and soul. come forth now! so it is don


THE MAGICIAN S KABBALAH

ure of the tree, each of the sephiroth is more truly created by a conflux of prior sephiroth, and result as their convergence. for example, tiphareth (sometimes called the "son, is the result of the convergence of kether, chockmah, binah, chesed and geburah. a good example of this is da'ath "knowledge, which is seen as the union of chockmah and binah, and sometimes depicted as a "non-sephirah" on the abyss which separates the upper three sephiroth from the rest of the tree. this complex sub-system within each sephirah was developed by cordovero and is known as the doctrine of the behinot, the infinite number of aspects which can be differentiated within each of the sephiroth. in addition to this type of description, two other versions describe how each sephirah exists as a vector (from the

ction is given in figure 2. a final point of gematria is that the value of the word swan, the symbolic bird of kether and illumination, is brbvr= 410, which is also the value of magic (mqa'ar) and the confession of god's unity (the shema, shma'a. the triune crown the triple crown worn by the pope can be viewed as representing the trinity of kether extended in itself, chockmah and binah, for above the abyss the sephiroth merge with each other in the same way that the four lower sephiroth below the veil merge within malkuth. figure 3 illustrates the attribution of the letters to the trinity, and a further breakdown is utilised by spelling the letters again in full. the tarot cards to which these letters are assigned offer valuable descriptions of the nature of this creative trinity of forces

the central sephiroth to vau (centred on tiphareth, the son) and malkuth being the final heh (the "daughter" that must be redeemed to binah, the "mother. thus, on the progression up the tree, malkuth (the universe) must be raised to binah (transcendent understanding) which is the state of the magister templi in the initiatory system (attributed to binah, who tends his "garden (the sephiroth below the abyss. this then perhaps develops into a state where the understanding becomes a mirror of the divine will and the mystic achieves chockmah by becoming a pure interface of god. finally, the way is completed (yod as symbolic of the way depicted on the hermit tarot card) by recognising the unity of all things, and hence the same letter covers both kether and chockmah. incidentally, the hermit ta

boundless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, hermit and last judgement. these could be transliterated into the phrase "the awareness (sun) of the true (hermit) will (judgement, which takes place in the initiation process at two key points, the first on crossing the veil and attaining to the sephirah tiphareth, and the second on crossing the abyss and attaining to the sephirah binah. the following extensions can be drawn: will in malkuth: the way of nature, the "entelechy" of aristotle in the unfolding of blossoms and the formation of galaxies. the "selfish gene" or "blind watchmaker" aspect of nature in the unfolding genesis about us. will in yesod: the way of the personality, an understanding of the ego requirements, cultural co

emonstrates the kabbalistic concept that the sephiroth form "arcs" to each other, so that aspects of chockmah can be seen in geburah and hod and aspects of binah seen through chesed and netzach. as stated in the bible "he says to man, behold the fear of god is wisdom, and to depart from evil is understanding" which indicates, in terms of the ascent of the tree, that binah (understanding) is above the abyss, wherein one departs from the "evil" of the seperative worlds, and that chockmah (wisdom) is the last step to kether (god. in hebrew, chockmah "wisdom, is spelt cheth-kaph-mem-heh, transliterated as chkmh. the letters have the following correspondences according to levi: ch: distribution single k: force (wealth, according to papus) double m: death (water) mother h religion single the dis

ving things. the tarot cards to which the letters of binah are attributed are the magician, hermit, death and the emperor. these show the action of the process of binah thus: the magician is the logos, the creative word issued from chockmah as the universal will, given direction and the light enclosed in a container (the light in the lamp of the hermit. it is then transformed or translated across the abyss (symbolised by the death card) and the energy structured into manifestation (the emperor bearing the "red ray" of creation, or aries in the zodiacal system. binah, as the top of the passive pillar of form, symbolises the ultimate feminine archetype, that of the great mother. the feminine can be broken down into a two-fold division, and a three-fold one: two-fold system ama: the dark, ste

as: passion; mother (full moon- venus, aphrodite, nike tamas: darkness; crone (third quarter- kalli, lilith other forms of the feminine associated with binah range from the shekinah, the "indwelling presence of god (also associated with malkuth as the unwedded soul, to babalon, the great whore or scarlet woman, deified by crowley in his elaborate symbology as the lady babalon, nursing the babe of the abyss in the city of pyramids under the night of pan. the catholic "litany of the blessed virgin" lists titles which could be transposed onto the tree of life with appropriate relevance, such as: mary i.e, exalted, also "bitterness of the sea "myrrh of the sea, or "lady/mistress of the sea" mother of christ binah connecting to tiphareth mother of divine grace binah connecting to chesed mother

yramids under the night of pan. the catholic "litany of the blessed virgin" lists titles which could be transposed onto the tree of life with appropriate relevance, such as: mary i.e, exalted, also "bitterness of the sea "myrrh of the sea, or "lady/mistress of the sea" mother of christ binah connecting to tiphareth mother of divine grace binah connecting to chesed mother inviolate etc binah above the abyss of manifestation mirror of justice binah connecting to geburah seat of wisdom binah connecting to chockmah gate of heaven binah as the first of the supernals above the abyss and connected to malkuth refuge of sinners binah as the place of rest queen of angels binah as briah the fifteen "mysteries" of mary are divided into three groups, the number of binah, being the "joyful "sorrowful" a

ndeed anything representing the concepts of linking, organisation, symmetry, and complexity. binah is also the sephirah from which maya issues, the net of manifestation that is ultimately illusion. in the psyche, this relates to the archetypes that are "hard-wired" into our brain so that we perceive the universe as we do. the transcending of this biological programming is part of the "crossing of the abyss, in a sense. note that there is a scientific and philosophical argument which parallels the magical argument of whether such a feat is possible. the magicians argue whether it is possible to cross the abyss whilst alive (it is difficult to know where the disproof of this argument could be, whilst the scientific philosophers argue whether it is possible for a system to escape itself. anot


THE MIDDLE PILLAR

upon his mind by direct perception an understanding and a wide sympathy with that spiritual power to which he has opened himself and which now flows unimpeded through him. it is often accompanied at first by a complete blankout of every faculty of the mind, so that for at least some seconds one is lost utterly to oneself. it seems that in that brief moment we are swung forcibly across the gulf of the abyss into another and diviner region by the vibratory momentum of the power of the name. it is a distinct recognition of, and participation in, that type of experience whch has variously been called mystical and religious. it is a rare and holy event for the individual ceases, it may be for but a single instant of time, to be a man. he is caught up in a diviner sphere, and is enwrapped by the

ind.33 according to the ancient qabalists, this part of the soul remains dormant until the individual is spiritually awakened to its existence. the neshamah (divine self, hgher soul, or hgher genius) embraces the elevated aspects of the collective unconscious-it is the divine spark that is common to all of humanity. between the neshamah and the middle part of the soul is a great boundary known as the abyss. this is the line of intersection between mortal and eternal, personal and transpersonal, separateness and unity. that whch is above the abyss is immortal and common to us all. that which is below the abyss is temporary and individual. the shadowy sephirah (or rather non-sephirah) of daath is located within the abyss. its function is to create a bridge between the higher and middle parts

nd unconscious realities. to expand one's consciousness implies gaining access and/or awareness of these various levels. conscious self: the ego or point of self-awareness. daath: hebrew word for "knowledge" the so-called "invisible sephirah" on the tree of life, daath is not really a sephirah, but rather a conjunction of the energies of chokmah and binah. it can be likened to a passageway across the abyss. divine self: our true, pure, transcendent self which contains a spark of divinity. dharana: sanskrit word meaning "holding" refers to the yogic discipline of concentration on an object or symbol. ego: that portion of the psyche which is conscious, most directly governs thought and behavior, and is most concerned with outer reality. also called the conscious self. eheieh: hebrew word mea


THE NECRONOMICON SIMON VERSION

cerning some lacunae on a page in the 700's it had been copied and reprinted in various languages- the story goes- among them latin, greek and english. doctor dee, the magus of elizabethan fame, was supposed to have possessed a copy and translated it. this book, according to the mythos, contains the formulae for evoking incredible things into visible appearance, beings and monsters which dwell in the abyss, and outer space, of the human psyche. such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually

yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himself. when crowley professed to have passed the obstacles, and crossed the abyss of knowledge, and found his true self, he found it was identical with the beast of the book of revelation, 666, whom christianity considers to represent the devil. indeed, crowley had nothing but admiration for the shaitan (satan) of the so-called "devil-worshipping" cult of the yezidis of mesopotamia, knowledge of which led him to declare the lines that open this introduction. for he sa

dentified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion

hich would precipitate a plague, or some other evil "evil to destroy evil" although the ancient people of the world were conscious of an entity we might call the :author of all evil, the devil or satan, as evident in the sumerian creation epic and the rumoured existences of the cult of set of the egyptians, the more pressing concern was usually the exorcism of tiamat, she exists, somehow, just as the abyss exists and is perhaps indispensable to human life if we think of her as typifying the female quality of energy. although marduk was responsible for halving the monster from the sea, the sumerian tradition has it that the monster is not dead, but dreaming, asleep below the surface of the earth, strong, potent, dangerous, and very real. her powers can be tapped by the knowledgeable "who ar

le "as above, so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on the path to perfection, and are not to be sought after in themselves, for therein lies the truth death. lovecraft saw this evil, as the world passed from one war and moved menacingly towards another. crowley prepared for it, and provided

sonality. was he really mad? this is perhaps a question that will go on for as long as man tries to understand himself; himself as a part of the cosmic dance and spiral, which includes the satanic as well as the deific, the sad as well as the happy. perhaps the arab was privy to some other-worldly secret that he could not reveal. perhaps he had opened the door by mistake, his own personal gate to the abyss, and was forced to cross its threshold into the unknown. we may never know. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu th

ober 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditati

ns which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, i

ake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born of hubur, of the battle against the elder gods. this is the book of endukugga and nindukugga, male and female monsters of the abyss, of the claws like daggers and the wings of darkness. this is further the book of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of the seven demons of the flame. this is the book of the priest, who governeth the works of fire! know, first, that the power of the conquerors is the power of the magick, and that the stricken go


THE SHADOWED ONES

physical war, but that of mental war. he is truly a spirit of azazel, who in ancient lands is known as set-an. gadreel brings initiation of battle that awakens the character and strengths of he who invokes him. guidance is a passion of gadreel who shall bring to you the knowledge of overcoming strife no matter what it may be. 4 akibeel stands at the threshold of inner wisdom of the self; through the abyss which holds the knowledge of our creation and our linage. he may show you by dream and vision that path of unlocking the spirits which may serve you, great elementals and atavisms both grotesque and demonic. araqiel brings to you all the knowledge of the earth, and how by respect and love shall it flourish with us. certain lands may know the desert like steel and industry, yet some must

o balance and seek a perfection of both according to the path of lucifer, who holds the mask of the devil. know all forms and choices accordingly. kokabel knows too the stars and the great seven heads of the dragon. by your initiation seek him in that which is brought by trance and dreaming dominion. seek azazel at times within the dragon by chant and devotion. leviathan is the dragon guardian of the abyss, who dwells in the deep and unknown realms of the ocean and the darkest depths of the mind. leviathan is different from the watchers in that this fallen seraphim does not hold relation to man or angel, yet this daemon offers the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers

est 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 mountains, to the gardens of green and the cradle of birth. leviathan emerge, leviathan bring to union samael shaitan and his bride, lilith in all quarters. let my awakening invoke cain! by the waters of the abyss shall i sink deep and drink of the passions of the subconscious. by the south west emerging from the waters of the abyss does akibeel empower you to emerge from the oceans with the knowledge granted to you. listen to the waters in both storm and silence, there is much to hear in their waves .come forth from the oceans as a beast and ignite again your soul in the life giving flame of azaz


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

perplexed to tell which was the colour proper to it. the mother out of the countless thousands who tread the slippery and perilous paths of the lower self tannhauser was one of the very few who emerged from its clammy darkness purified and sanctified, to soar resplendent into the sunny realms of the higher self; nor did he rest, but entranced in the immensity of hope, rushing on, whirling through the abyss of time and space, he ultimately lost self in the rapture of nirvana. again, in others so subtle is the psychology of sense that this hysterical clinging to the chaste often reacts, hurling its unfortunate aspirant into the arms of lubentina. the lust after god and the lust after man are near akin. a woman crossed in love and debarred from enjoying the sweet embraces of her lover, will e

e heart i taste upon your tongue; his death-spasms our love-spasms, my wife; his death-songs are the love-songs that you sung. ah! sweet, each kiss i drink from you is warm with the dear life-blood of a man. a man! the scent of murder lures me, like a charm tied by some subtlety canidian. ay! as you suck my life out into bliss, its holier joy is in the deadlier thirst that drank his life out into the abyss of torture endless, endless and accurst. i know him little; liking what i know. but you. you offer me his flesh and blood. i taste it. never another vintage owe, nor bid me sup upon another food! this is our marriage; firmer than the root of love or lust could plant our joy, my wife, we stand in this, the purple-seeded fruit of yon youth fs fair and pitiable life *the jilt, vol. iii, pp

ng, singing, singing, throughout all eternity. thy joy shall be as the kiss of new-born suns, and thy bliss as a flaming cloud of bridal stars. thou shalt sit on the throne of time in the centre etwixt the four corners of the universe; and in thy left hand shalt thou hold the balances of being, in which thou shalt weigh the suns, and moons, and all the hosts of heaven; and thy foot-stool shall be the abyss, and thy sceptre a sword of flaming fire, thy crown the zodiac set with the flashing stone of the wise. robed in glory, and wisdom, and understanding, a light of loveliness, thou, god-voiced with thunder and lightning, shalt breathe forth words of fire to flame forever through the empyrean of heaven and to resound without ceasing beyond the nadir of hell. thou shalt plunge into the myste


THE ABYSS AND TABAET

ce, made them godlike, whoever looks upon them shall collapse in utter terror! their bodies shall rear up continually and never turn away' she stationed a horned serpent, a mushussudragon, and a lahmu-hero, an ugallu-demon, a rabid dog, and a scorpion-man,aggressive umu-demons, a fish-man, and a bull-man bearing merciless weapons, fearless in battle -enuma elish the dragon of the primal oceans of the abyss opened her veins and filled her children with venom as blood, with a spell cracking the sky with the blackened flame of her will. to raise them as gods which shall master all forms of wolves, serpents and those beasts which prey upon others is the desire of tiamat. what she gave to humanity was never cleansed from the ancient darkness in the subconscious, there is still a coiling serpent

wolves, serpents and those beasts which prey upon others is the desire of tiamat. what she gave to humanity was never cleansed from the ancient darkness in the subconscious, there is still a coiling serpent within. the ancient dragon which personified the primal sea was tiamat, according to george barton the name tiamat was equivalent to the same stem which meant tamtu, being the primal waters of the abyss. tiamat is the adversary from a atavistic viewpoint, her form too terrible to comprehend. an interesting concept of the demonic feminine as a motivational factor in all life can be found in the archetype of tiamat. the adversary, long hidden away in a morass of filth by those who would hate the darkness, those who would commit greater crimes on humanity and veil such in the words of god

in the darkest hours of our mind. in times of stress and turmoil, these atavistic beasts seek to escape from the barbed wire, cruel talons in the mind. the mighty mummu tiamat was called the bringer forth of them all, yet was equally horrifying to her enemies, gods she created tiamat in ancient assyria embodied all of that which was horrifying and violent to mankind, from the blackened oceans of the abyss did she first rise up, a great sea dragon who had partial elements of other predators, the head of a tiger, winged, four talons and a scale covered tail. this form was that which was from nightmares, which still copulates with our dreams and brings us visions of our vast possibility as living beings. tiamat was betrayed by her child, marduk and was joined with him in battle. in this batt

was from nightmares, which still copulates with our dreams and brings us visions of our vast possibility as living beings. tiamat was betrayed by her child, marduk and was joined with him in battle. in this battle did another plot with marduk to capture and slay her. when she was cut open, the north wind bore her blood to secret places. gunkel and bousset describe that tiamat who was the queen of the abyss and darkness, supported by her infernal spirits rebelled against the higher gods of which marduk was of. tabaet is said to be the name of tiamat, the book of enoch mentions this serpent to not just an abyssic demon, rather a fallen angel who beholds power in the noon tide sun. the serpent later with the use of seduction, tempted mankind to accept the gift of the black flame in the form o

rives. when dualism can be overcome, that ahriman may be recognized in all which includes the self firstly, then can one use the power of darkness to become strong in both a material sense (if desired) or a spiritual one. az or jeh, the whore or demonic feminine, was the 'weapon of concupiscence' which ahriman chooses it of his own free will 'as his very essence. the lightening which emerges from the abyss manifests upon earth, the storm bringing shadow called daemon can be only comprehended once the seeker enters the circle, wherein all gods and demons meet in the flesh! the adversary opens forth serpent eyes, finding all in the primal darkness and with an inner fire awakening the clay on man! yet it is the compliment of the masculine in lilith or az or the earlier jahi who is the fiery c


THE DARK FORCES

e and our creed. no longer shall the lies go unchallenged. accordingly, we- as representatives of those dark forces which have always shaped our evolution proclaim the following about our sinister way and its living- 1) the dark gods are means to self- fulfillment, self- understanding and self-divinity. 2) we believe that only through journeying through the darkness within and without, in passing the abyss, can true self- understanding be attained. 3) our rites, ceremonies and magick are life-affirming and show us and bring us the ecstasy of existence, the laughter of life and the self-overcoming of the true adept. 4) we are feared because we understand and because we rejoice in living- in its pleasures but most importantly in its possibilities. we extend the frontiers of evolution while o


THE SECRET RITUALS OF THE OTO

site to the first. thus, ab the father, ba to come or go denies the permanence of the father. la not bl god. there is no god. lb heart, bl lord. the heart is lord. the first of these phrases would seem to emphasize the lesson of the 3; the second, to make a statement contradicting the very word in which it occurs, surprising until you recollect the statement in the vision and the voice that above the abyss a fact is only true in so far as it contradicts itself; while the third is another way of saying: do what thou wilt shall be the whole of the law: and this: the word of the law is thelema. and this: love is the law, love under will. do not forget that the numeration of thelema, as also that of agape, love or charity in its best sense, is equivalent to that of the word of our 3. it is fur

y the distant flute, the abiding vision of pan. on all sides pan to the eye, to the ear. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. the embrace of him intense on every centre of pain and pleasure the six interior sense aflame with the inmost self of him myself flung down the precipice of being even to the abyss, annihilation! an end to loneliness, as to all! pan! pan! to pan! to pan! viii: let us sing the song of the p.i. song of the perfect initiate stanza 1 how the simple mason plies tool to temple, see it rise! princes of jerusalem, how we mock and scoff at them! chorus. boaz broken, jachin gone, file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (8 o

onry. the closing of a sovereign chapter of rose croix the red room m.w.s: very excellent and perfect princes, assist me, if it be your pleasure, to close this. chapter of the holy order of rose croix of heredom (all rise) holy mother, what is the hour? h.p: it is the hour when the lost word is found; when the sacred tau has bloomed into the mystic rose; when the star called wormwood is cast into the abyss, and the blazing star has reappeared in all its splendour; when our altars have been renewed, and the light restored to our eyes. the new covenant is established; do what thou wilt is the whole of the law. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c7.html (13 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. and musick.)59 m.w.s: let

thers, whose fame is eternal without our order as within, that they are as the stars of heaven for multitude and glory. to this aspire ye above all things; for the true light abideth therein yet more intensely than in the other. for he that reverseth the whirlings of matter is greater than he that worketh in them. woe therefore, woe exceeding, unto him if failing in strength he be swept away into the abyss! awake, my lords, be vigilant, be stern, be austere, be on your guard: for they that seek to devour you are about the gate! but of all this it is not here written: this is the book of the pathway that leadeth unto life. of the alchymists our illuminated brethren the alchymists, being wise with the wisdom of god, and cunning with the cunning of men, did apply themselves more especially to

e great symbol of god beware, very dear brother, lest thou fall into confusion in thy consideration of the unity; for the first principle appeareth under opposite forms. he is thy father and thy mother, even as thy conception of him changeth. now male is opposite to female, but in him is no opposition. study then the complete symbol; and howsoever thou mayest change, he changeth not. go thou from the abyss to the abyss! thou shalt find him alway naught and alway many and alway one and alway all. now the complete symbol, as hath been said, is triune; yet often have the wise and holy men of old glyphed it as two-in-one, leaving the third invisible. such symbols are the point within the circle, the lingam-yoni, the rose and cross, the divided circle of the chinese, and cross within the circle


TYSON DONALD NEW MILLENNIUM MAGIC

gue of the serpent. in this reversal of the game, the egg imprisons the bird, the serpent eats the egg, and the bird devours the serpent. the force now flows in the opposite direction. this form of the game has an ancient air about it that suggests its rightful place is in an age long past and forgotten. the great cackler, who lays the cosmic egg, is locked in an eternal battle with the dragon of the abyss, who ever threatens to consume the egg of cosmos. periodically, the cackler is renewed from the cos- mic egg, just as the phoenix was renewed from age to age from its own egg, or by another myth, from its own corpse. the dragon can consume the embryonic cackler while it lies in the cosmic egg, but once hatched, the cackler has power over the dragon. it is the fiery seed of the dragon tha

ing, which ultimately leads to the inner temple and the place of the initiation ritual. whether this is a true description of the ancient egyptian initiation or, as seems more probable, is a fiction based on esoteric practices familiar to the chris- tian, does not matter. the meaning is clear. the clanging door is the gate of death. the sloping dark passage is the birth canal, and the dark pit is the abyss that every soul must cross when it moves from one life to another. had the candidate hesi- tated, the lamp-his hope-would have flickered and failed, and he would never have seen the narrow doorway that led to his salvation. instead, he would have hung suspended, trapped between the past and the future, until through weariness he fell at last into the dark of oblivion. having ritually die

ire universe is an expanded point. points are expanded by means of the tourbillion or vortex. passage through the point is accomplished by the projec- tion of a ray of will, which appears to reflect off the surface of the expanded point, since nothing manifest may exist within the unmanifest. the reflected ray embodies the occult potential to accomplish the magical desire. qlippoth: the demons of the abyss that lies below the world of assiah, which is the world of matter. usually the qlippoth are said to reside within assiah, but this is an error. assiah is the material universe of matter and energy. the qlippoth are called shells or husks to indicate that these chaotic, destructive spirits are essentially empty. they are composed of pure din (judgment, or constriction) without the moderat


TYSON DONALD THE POWER OF THE WORD

hroughout the stories about the ring runs a swallowing motif. ashmodai swallows the ring to keep it from solomon. in the arab version, it is the fish who swallows the ring. according to a story in the zohar, solomon would ride on the back of an eagle to the dark gathering place of evil spirits, where the fallen angels uzza and azael lay bound in vast iron chains that were fastened to the roots of the abyss. solomon would put his seal ring into the mouth of the eagle and hide under its left wing, and the power of the name upon the ring would force the dark angels to tell him all the secrets of supernal wisdom. in alchemy, a common image is the swallowing or devouring of the king (dominant conscious mind) by a dragon or other beast, representing the prima materia (unconscious mind. this brin


UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

lize this here-to-fore nonexistent object shows that your awareness is not bound to, nor constrained by, the natural order. the knowledge that your stand separate from the universe is the beginning of the left hand path. 2. look at the stars. find a grassy hill and look up at the stars on a warm, clear moonless night. relax and let your mind soar towards the stars. that feeling of falling up into the abyss of stars is a predictable part of your natural self. the desire to project your psyche to its utmost limits is one of the forces that drives the initiate along the left hand path. it is why we choose role models like set, the first historic example of the rebel against cosmic injustice. 3. sit quietly in a darkened room. find a place away from radio, tv, family etc. here alone and away f


UNLEASHING THE BEAST

m (as in drug experience) a means to create breakages of consciousness by pushing the mind to a point of extreme exhaustion and so opening it to the "supersensual "the technique..was that of excess; through pain or pleasure, sex or intoxication, it was necessary to attain a condition of exhaustion taken to the extreme limit."cxi ultimately, in this moment of sexual excess, the self dissolves into the abyss of the infinite, beyond all limitations: as man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. in love the individuality is slain..love death therefore, and long eagerly for it. love destroyeth self..love breedeth all and none in one.cxii -165- like bataille, then, crowley found in this radical transgression and sha


VOX SABBATUM

n form may stay for too long. when you begin walking the path of the sabbat, be careful and be cautious you will tear and destroy your common perceptions and build hopefully a clearer one know thyself in the great work and you shall bask in success. the origins of the witches sabbat 9 hell is derived from the anglo-saxon word, helan, being a secret or hidden place. hell may thus be represented as the abyss of the mind, the subconscious. by exploring and invoking hell, one begins a process of the mastery of the self. vox sabbatum the witches sabbat 6 we owe much of the research of the sabbat to a writer named idries shah, two books10 specifically deal with aspects of witchcraft from a multi-cultural perspective. the foundations of the art of the witches sabbat was based on adversarial pract

ghest abodes of heaven, complete with the wings made of emerald and crashed into the earth and abyss. with him fell other angels, leviathan, belial, beelzebub, astaroth, asmodeus and a plethora of other djinn and daemons. they had sensed a spark of self-deific power, the black flame or black light of iblis. this indicated isolate intelligence, unnatural life. as lucifer fell to the earth and into the abyss he fell into a state of transformation as a djinn of fire, first born and favored of god, he vox sabbatum the witches sabbat 21 understood the highest principles of light. now lucifer would develop the aspect of his being called noctifer, thus ahriman sprang forth through his shadow. noctifer was awakened from a slumber by the first bride of adam, called az lilith. she was fiery, bestial


WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

mes light, it elevates only one of its rays towards the sky; this represents the internal christ of every human being who comes into this world. the human being with his legs and arms spread out to the right and left is the star of five points. brain and sex live in an eternal struggle. brain must control sex. when sex overcomes the brain, then the star of five points (the human being) falls into the abyss with the feet pointing upwards and the head pointing downwards; this is the inverted star, the male goat of mendes. a human figure with the head aiming downwards and the feet aiming upwards naturally represents a demon. the entire science of gnosis is found summarized within the flaming star. many bodhisattvas (human souls of masters) have fallen inverted, like the five pointed star, wit

with the sun (the symbol of the phallus) and with the moon (the symbol of the uterus. in that medieval painting, two men together or two women together do not appear (because that crime against nature originates the filthy vampire. the tenebrous ones justify their crimes against nature, thus, the law punishes them by separating them from their superior triangle forever. this is how they roll into the abyss. the mysteries of lingam-yoni are terribly divine and cannot be altered. the lingam can only be united with the yoni; this is the law of the holy alchemy. the alchemical weddings signify, as a matter of fact, the perfect matrimony. the alchemist must not only kill desire, but moreover, he has to kill the very shadow of the horrible tree of desire. sacred dances between men and women were

ive awakening of the serpent. therefore instead of ascending, the serpent descends downwards into the atomic infernos of the human being and becomes the tail of satan. this is how these black yogis end up separating themselves from their inner god forever; they are demons. so, that is the black magic. through this way the two witnesses of the apocalypse never resurrect because this way leads into the abyss and the second death. therefore, whosoever ejaculates his seminal liquor withdraws himself from his inner god. los gn sticos sabemos que el cad ver, la muerte de la octava llave de basilio valent n, representa a los dos testigos del apocalipsis que ahora est n muertos. mediante la putrefacci n alkimista, representada por los cuervos, mediante los trabajos de la alkimia, resucitan los dos

o psicol gico o adam terrenal) con su espada flam gera. todos los grandes maestros de la humanidad tales como: hermes, budha, jes s, dante, zoroastro, etc, tuvieron que pasar por la prueba m xima. en el p rtico terrible de la novena esfera est escrita aquella frase que cierra el paso a los profanos "lasciate ogni speranza voich entrate. 64 the zohar emphatically warns us that within the depths of the abyss lives the adam protoplastus, the differentiating principle of the souls. with this principle we have to dispute victory to the death. this fight is terrible, brain against sex, and sex against brain, and what is even more terrible and more painful is heart against heart, you know it. the sign of the infinite is resplendent within the heart of the earth. the sign of the infinite is the ho

tal beauty; nahemah is the mother of adultery and passionate fornication. any marriage in violation of the law is easy to recognize because on the day of the wedding, the bride appears bald. since hair is the symbol of chastity for the woman, on wedding days of nahemah it is prohibited to display hair, thus, she instinctively covers her hair with the veil (as if she is trying to conceal it. thus, the abyss is divided into two large infrasexual spheres. these are the spheres of lilith and nahemah. the inhabitants of the sphere of lilith do not have any hope for salvation, whereas the inhabitants of the sphere of nahemah still have hope for redemption. sphere of lilith here we find those who abhor sex, for example, monks, anchorites, mystics, spiritualists people from different pseudo-esoter

wilderness and the terrible tempting serpent of eden are mutually combating each other. the entire secret of the tree of knowledge is enclosed within this wheel; the four rivers of paradise flow from this unique fountain, one of them runs through the thick jungle of the sun watering the philosophical earth of gold and light and the other circulates tenebrously and turbulently into the kingdom of the abyss. light and darkness, white magic and black magic are mutually combating each other. eros and anteros, cain and abel live within us in an intense battle, until by discovering the mystery of the sphinx, we grasp the flaming sword, and then we liberate ourselves from the wheel of the centuries. lunar conscience the lunar conscience sleeps profoundly, it is the product of our unfaithful memo

f antares is not only concentrated in its sun, because each one of its planets has become a sun. the planetary humanities enjoy the solar consciousness; the outcome of this joy is the splendors of the solar system of antares. the ten sephiroth when speaking of the ten sephiroth, in reality, there are twelve. the ain soph is the eleventh, and the twelfth sephirah is its tenebrous antithesis within the abyss. these are twelve spheres, or universal regions, which mutually penetrate and interpenetrate without mixing together. these twelve spheres gravitate within the central atom of the sign of the infinite. a solar humanity unfolds within these twelve spheres. we have already said that the sign of the infinite is in the center of the earth, in the heart of the earth. the ten sephiroth of univ

etzach, the region of victory, the world of the mental man (anyone who achieves the liberation of themselves from the four bodies of sin, is a buddha. eighth, hod, the splendor, the region of the astral world ninth, yesod, the foundation, sex, the etheric world tenth, malkuth, the kingdom in general, the physical world; malkuth is a supreme filter; from this region we depart to the ain soph or to the abyss, such is the law. the sephiroth are atomic; these ten sephiroth can be reduced to three tables: first: the quantum table of the radiant energy that comes from the sun. second: the atomic weight table of the elements of nature. third: the molecular weight table of the compounds. this is jacob's ladder, which goes from earth to heaven. all of the worlds of cosmic consciousness are reduced

eto, que con su espada aleja del umbral a todos aquellos que no est n preparados. dentro de nosotros est el enemigo. necesitamos trabajar con el demonio para disolverlo. necesitamos robarle el fuego al diablo. 104 arcanum 16 let us study now the sixteenth arcanum of the tarot. this is the arcanum of the fulminated tower. this is the tower of babel. two personages are precipitated to the bottom of the abyss. one of these personages when falling with his head downwards and his legs and arms outstretched represent the inverted pentagram. many are the initiates that allow themselves to fall; many are the fulminated towers. any initiate that spills the cup of hermes inevitably falls. the legend of the fallen angels has been repeated and will be repeated eternally. presently many fallen gods liv


WESTERN MANDALAS OF TRANSFORMATION SR AL

the hexagram are behind us, or backing us up. it will be noticed that when the hexagram is laid on the tree, it not only includes the mundane spheres of jupiter, mars, venus, mercury and the moon, but also daath/pluto, the hidden sphere at its top point (see figure 8-a. figure 8-a figure 8-b: traditional figure 8-c: agrippa's kamea daath is separated from the spheres below it since it resides in the abyss. one of the words with the numerical vibration of six is bid, bd, which means something separated, isolated, or unique. we will look at daath more in chapter twelve. for now we note that the magical square of the sun is also considered to be very unique.it does not follow the mathematical rules for forming a magical square that all others in the decad do. i suggest that the student trace

ating material for reflection as well. jewish kabbalists seldom touch the subject of daath (at least in their published writings) and when it is written about, we find opinions about its nature to be as diverse and complex as a philosophical treatise about the nature of god or the meaning of life. in other words, theories about daath's mysterious nature vary. william gray considers its residence, the abyss, to be fraught with danger, for to fall into it is to never retrieve one's sanity (1968. the abyss itself acts as a filter between the divine triad and the rest of the sephiroth and. all the horrors, loathsomeness, abominations and evils that would be unthinkable in association with god. are swallowed up by the abyss, where they exist in a state of completely insane chaos pending some ul

s to never retrieve one's sanity (1968. the abyss itself acts as a filter between the divine triad and the rest of the sephiroth and. all the horrors, loathsomeness, abominations and evils that would be unthinkable in association with god. are swallowed up by the abyss, where they exist in a state of completely insane chaos pending some ultimate disposal (p. 151. one does not step off the edge of the abyss lightly! the initiates of knowledge (daath) must possess unwavering concentration at the single point ahead to cross the abyss successfully. once one does jump, there is no turning back. the tools we use to cross are the sword of geburah (mars) and the rod of chesed (jupiter. the rod serves as a balancing force and the sword cuts away all useless material, which then falls into the garba

lightly! the initiates of knowledge (daath) must possess unwavering concentration at the single point ahead to cross the abyss successfully. once one does jump, there is no turning back. the tools we use to cross are the sword of geburah (mars) and the rod of chesed (jupiter. the rod serves as a balancing force and the sword cuts away all useless material, which then falls into the garbage pit of the abyss. mars, in this qabalistic scheme, rules the north, the place of greatest darkness. the number eleven is sometimes thought to be associated with the qliphoth, or shells, whence dwell the dark or demonic forces that were, in essence, exorcised from the tree. gareth knight identifies daath as the highest level of awareness of which the soul is capable, and says it is the "sphere of the uppe

r the sephiroth (including daath) doubled (for example, al and la belong to kether) apparently in the jewish kabbalistic tradition that knorr rosenroth studied with great fervor there was a secret connected with these gates that related to the highest grade, known as the last (fiftieth) gate of binah. binah is here related to the great darkness (the first sephira one contacts on the other side of the abyss, and her last gate is said to be the most difficult, and one that only adepts can attain. the way this is alluded to in the text is that this gate is called nethib (nthib, the narrow way or narrow gate. it has a value of 462, or the 231 letter arrangements doubled (reversed, as they are in this alphabetic arrangement called aibam. one can begin to get clues of how to establish a relation

n only make strange guesses as to its real nature. it is interesting to note that gareth knight assigns the mundane chakra sothis to daath, as this was the deep esoteric mythology that most inspired the ancient egyptians.it was said to be the home of isis herself (sirius. isis is the high priestess in the tarot and this is the only path, it is said by the masters, that one can use to safely cross the abyss. although some have placed daath in the throat center (visualizing the tree within one's body) or in the head, in this system, as we will see in the chapter on chakras, it is conceived as a silvery white light which emanates outside the body completely. as mathers has noted "daath is the throne of spiritual consciousness and spiritual consciousness does not partake of the body but is the

(1971, p. 133. later on, in the technique we will give for meditation on the eight planetary chakras, daath is conceived as a silvery white egg, within which swirl all of the colors of the rainbow, which are then distributed to the chakras as necessary. in this system it acts as the transmitter of the energies of the life-force, and is the sun behind the sun, since it resides behind tiphareth in the abyss. the number of daath, 474, also adds up to six, which is the number of tiphareth, the sun sphere on the tree. properly visualized, it is not just the etheric egg surrounding the body, but the point of contact through which we are made aware of the great transformation. in tantra, this concept is thought of as the bindu point, which, through great concentration, can release tremendous pow


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

or, as noted above, the triadic division of time is no longer operative when past is experienced as future that is present, present as past that is future, and future as present that is past. like the wisdom that nietzsche s imaginary prophet zarathustra imparted to the 69 dwarf in the section entitled on the vision and the riddle (vom gesicht und r thsel, the vision of the loneliest, a seeing of the abyss, an abysmal seeing, the moment is a gateway (torweg) wherein two paths meet without contradiction, one stretching back eternally to the past and the other stretching ahead eternally to the future.86 from this one may deduce that the truth of time, disclosed always in the time of truth, is not made up of straight lines but rather of what is curved; indeed, in the same section of nietzsche

obvious to warrant delineation, applying the poetic thinking of the latter to the former is justifiable on two accounts. first, historical connections (especially through secondary channels of influence like schelling)27 between heidegger and kabbalah cannot be ruled out before alef/ where beginnings end 121 unequivocally. in the first chapter, i discussed briefly schelling s characterization of the abyss, the primordial being, as an identity of two independent and irreducible forces rendered equal in their opposition, the a rmative force of outpouring and the negative force of withholding. i noted the probable influence of kabbalistic theosophy on schelling through the german theosophy of a figure like b hme, and i also suggested heidegger s indebtedness to the latter. the second rationa

, the time that is measured by diff rance, the deferral of meaning that can be apprehended only in and through the endless play of interpretation. time, wrote paul claudel, is the way offered to all that will be to be no longer. it is the invitation to die, for every phrase to decompose in the explicative and total concordance, to consummate the speech of adoration addressed to the ear of the sig the abyss. 2 in its incessant passing, a necessary corollary to its interminable coming, time exemplifies something elementary about the nature of life as discerned from the (non)event of death, the possibility of impossibility, in heidegger s formulation.3 human time-keeping is indebted to death as the signpost at the beginning of the end that illumines the way back to the end that was the beginn

ary to its interminable coming, time exemplifies something elementary about the nature of life as discerned from the (non)event of death, the possibility of impossibility, in heidegger s formulation.3 human time-keeping is indebted to death as the signpost at the beginning of the end that illumines the way back to the end that was the beginning, the gathering of what will be scattered in and from the abyss of silence resounding in the sound of silence. but how does one speak of what cannot be spoken? how does one write of what comes to pass by pulling away? how does one inscribe death, crossing the line of the coming of one s time as in our saying one s time has come commemorating the absence of presence in the presence of absence, the sudden, unexpected, albeit altogether anticipated effa

me that scholem has incorrectly equated the schellingian indifference and cusa s coincidence, for the former connotes the indeterminate that contains all determination in the preservation of opposites, whereas the latter signifies the rendering of all determination indeterminate in the collapse of opposites. see n. 224, this chapter. also of interest in this connection is scholem s description of the abyss of nothingness in which the world appears, der abgrund des nichts, in dem die welt erscheint, in the poem media in vita, recently published in scholem, fullness of time, pp. 96 97. even more enigmatic is scholem s further description of the world as the reflection of that second face/ which negates me, without tears, die spiegelung des zweiten gesuchts/ das mich unerbittlich verneint. 23

id. 267. ibid, p. 16. 268. scholem, traces, pp. 165 170, reprinted with updated bibliography in idem, studies in kabbalah (i, pp. 46 53; idem, origins, pp. 341 343, 430 439; notes to pages 37 39 197 wijnhoven, mysticism, pp. 146 149; wilensky, isaac ibn latif, pp. 202 205, 212 215; tishby, wisdom, p. 270. scholem s expos in major trends, pp. 216 217, of the first sefirah as the abysmal will or as the abyss of nothingness, which is the pure absolute being, reflect the language of b hme and schelling. scholem explicitly compares b hme s ungrund and azriel of gerona s identification of the divine will with ayin; see origins, p. 436 and idem, ber einige grundbegriffe, p. 76 n. 39. the zoharic authors follow the precedent of other kabbalists by associating the will with the first sefirah and th


WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

temporality and embodiment in irigaray s ethics. diacritics 28 (1998: 60 75. zukerkandl, victor. sound and symbol: music and the external world. translated by willard r. trask. princeton: princeton university press, 1969. bibliography 307 index 309 aaron, sons of, 98 102, 104 5 abgrund, 33, 34, 43, 49, 195n237, 200n299, 234n12, 238n55 abraham, nicolas, 54 abraham (patriarch59 k grade 0) void and the abyss edited by frater akhtya seker arimanius vox barathrum cover image by fidus, luzifer morgenstern introduction by scorpius nokmet 2 this workbook is meant not to replace any of the fine works of frater akhtya seker arimanius (michael ford, but hopefully enhance those writings, and hopefully make the grade workings a little easier to follow, some will find all the material overwhelming, so

ve you the ritual and items needed (checklist, but will also give you page numbers of the booklets that go along with the specific task that you shall perform. that is the main theme of this workbook. this does not mean skipping booklets or any other printed material and is not to be used as a short cut, but to be used as a tool so that you may have a more enjoyable time working with the void and the abyss. there will be some who have years of experience that will not even need this workbook or they might enjoy using it as well. this is everyone's workbook so any suggestions that you might have to improve in the future you are more than welcome to add to it. the instruments of sabbat art are as follows taken from 'shades of algol' pages 5- 7 for information of each please read 'shades of a

ir the evocation knife the wand- fire the pentacle- earth the cup- water the altar- earth within its foundation the mirror- the mind the circle- hecate the quill- blood and sigils the kangling- to summon the dead 3 the drum- to call earth bound spirits baciph ashara- earth (night- wand fetish made of human bones. the grand sabbatic circle fetish vessels below are two rituals for grade 0) void and the abyss these are two which specifically are building areas for the initiate. the goetia should be studied (the luciferian version) yatuk dinoih (persian sorcery) second edition 'ritual of infernal union' included here. luciferian sorcery 'casting the shadow of cain' page 22 for the short version and below is the longer version which i prefer to do. the book of cain contains a complete reference

invoke the egregores of samael and lilith, so that by union of both within myself, i shall become reborn as baphomet. widdershines, banishing ritual to clear mind and call the four quarters: zazas, zazas, nasatanada zazas south: shaitan-set, lords of the southern tower, djinn father of fire and desert sands, i do summon thee forth to witness my rites of awakening and union. i command the fires of the abyss to protect my circle, let the gates be opened! fire invoking pentagram east: lucifer-phosphorus, lords of the eastern tower, bearer of the black flame, lord of light and promethean flame, i do summon thee forth to witness my rites of awakening and union. i command the forces of air and the astral plane, send thy luciferian elementals to guard this circle. west: leviathan-ourabouris, lord


ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

s an affirmation of the judgement set and the book of life opened which is in yhvh and that the keys answering unto these 4 letters are: aleph is the spirit of aether. mem is the spirit of the mighty waters. tau is the great one of the night of time. shin is the spirit of the primal fire. as it would affirm firstly, the aetherial and divine spirit brooding over the mighty waters in the silence of the abyss of the night of the great one, before creation, and before time. and lastly, the judgement of the universe through fire, when the end of the ages shall be. therefore it is that the numbering of the angels followeth this order of: shin is fire. tau is earth. mem is water. aleph is air. the above is the correct order and not the order of the attribution of the elements to tetragrammaton" t

teries of your creation, the balance of righteousness and truth" this is part of the first enochian call. the call is attributed to the tablet ofunion as a whole, with some golden dawn modifications. by studying the attribution of the governors of the aethyrs to the kabbalah we find that these three names are at the supernal of the tree relating to the sephiroth of chesed, just before one crosses the abyss (see figures 18 through 21. 46 47 48 49 fig. 21. the 91 governors of the aethyrs in assiah of assiah 50 the ca l l of t h e 30 ae t h y r s english "the heavens which dwell in the first aire (or name the aire required) are mighty in the parts of the earth, and execute the judgment of the highest "unto you it is said: behold the face of your god, the begin. ping of comfort, whose eyes are

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