Michael Wynn's Occult Reference Library
*THE ADEPT

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. remember, the temple is set up in the symbology of the qabalistic tree of life, malkuth being the starting place. this is an important point for many temples who incorrectly place the altar in the center of the temple; it should be placed slightly to the east, as pointed out earlier, in the eastern part of malkuth. the altar is the center pinnacle of the temple. although it is painted black, to the adept it is veiled with citrine in the east, olive in the south, russet in the north, and black in the west; the base is black while the summit or the top of the altar is in a brilliant whiteness. remember, these are symbolic colors that those who have studied the symbology will see as they look at the altar. the reason for these colors will be better understood as we understand the color sche

ABRAMELIN2

n, and of which the squares of numbers above are evidently intended for the reverse sides; adam being applied to the child, and uriel to the guardian angel of lamech. 136 again let the practical occultist remember that this counsel applies principally to adepts; for the ordinary man can not command the demons' seeing that he has not yet learned to understand and control even all his thoughts; and the adept can only command such beings through the knowledge of his higher self, and of his guardian angel. 137 i.e. of the second book. 138 i think this system of substitution should be very rarely actised. he must be a very spiritless person who would be dissuaded by the prospect of fasting for a day or two. 139 before alluded to in several places. 140 this would apparently apply to a command gi

ADDTLS

s bar is called linea spiritus sancti. the linea dei patri and the linea dei filiique are always the sixth and seventh file counting from either the left or the right; while the linea spiritus sancti be always the seventh line of letters from the top. the great cross provideth us with numerous angelic and divine names. these names be of supreme spiritual importance and should always be treated by the adept with the greatest respect and reverence. it is upon the great cross that the three secret and holy names of god do existeth. these three names are found specifically on the linea spiritus sancti. the linea spiritus sancti is comprised of 12 letters. these 12 letters are divided into the three names of 3, 4, and 5 letters and are read from left to right. sample from tablet of b 5 three se

names of god on each tablet: a oro ibah aozpi c mph arsl gaiol b mor dial hctga d oip teaa pdoce these secret and holy names answer to iao, and are conceived to be born as sacred ensigns upon thy banners of the great king of its respective quarter. eight letters compriseth the name of the great king and the tracing of the kings name forms a spiral or a whirl in the center of the great cross. the adept shall understand that in thy workings when the 3 secret and holy names of god are invoked it is accepted that the great king is also implied. thou mayest invoke the great king specifically through the tracing of the whirls and the vibration of the name. let the adept always proceed with the specific invocation of the king with great care, for the king is a force great and terrible. the n

he calling angel. reading the cross bar from left to right comes the angelic name of 5 letters. this is the commanding angel. thou shall note that this angel must be invoked and utilized correctly to properly command the angels of the lesser sub-angle. example: in the lesser sub-quadrant of a on the a tablet, the commanding angel is ardza. be thou certain to read this name from left to right. let the adept always invoke thesenames in the prescribed manner for to do otherwise is to invoke evil forces. thou shall invoke the calling and commanding angels with the o. 9 kerubic square lesser angle square thou shall note the four squares above the cross which are of the sephirotic cross in each lesser angle. these be the kerubic squares. the squares are shaded in this paper, but in the temple a

ADEPTUS MINOR INITIATION

. et a.c. this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 ceremony of the adeptus minor r.r et a.c. requirements: chief adept -7=4, merciful exempt adept- blue and purple robe with winged sphere wand 2nd adept- 6=5, mighty adeptus major- red and orange with phoenix wand 3rd adepti- 5=6, associate adeptus minor -yellow and rose pink with lotus wand all other adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration an

s -circular altar -wine -dagger -sword& serpent admission badge -abiegnus diagram -minutum mundum diagram opening chief: knocks (all rise) chief: knocks. second: knocks (7 knocks total) 3 third: knocks. chief: knocks. third: knocks. second: knocks. chief "avete, fraters et sorors" second "roseae rubeae" third "et aureae crucis" chief "very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded (third does so and gives sign of osiris slain and risen) third "merciful exempt adept, the portal of the vault is closed and guarded" chief "mighty adeptus major, by what sign hast thou entered the portal" second "by the sign of the rending asunder of the veil (gives it) chief "associate adeptus minor, by what sign has

e veil"(gives it) second "p" third "r" second "k" third "t" second" tkrp" third "which is the veil of the sanctum sanctorum" chief "mighty adeptus major, what is the mystic number of this grade" second "21" chief: associate adeptus minor, what is the password formed therefrom? third "a" chief "h" third "y" 4 chief "h" third "hyha (vibrates loudly) chief "mighty adeptus major, what is the vault of the adepti" second "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief "associate adeptus minor, in what part of it is he buried" third "in the center of the heptagonal sides and beneath the altar, his head being toward the east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chi

cross) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (tilting head) 8 second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emerald green h- orange, y- purple, m- olive, citrine, black& russet (all give the adept sign to the pastos, quit the tomb and resume previous places) chief "in the name of the lord of the universe, by the grand word, hwchy, by the keyword i.n.r.i. and through the concealed word, l.v.x, i have opened the tomb of the adepti (all present give the l.v.x. sign. first point (chief is not seen, the second adept becomes leading officer. third adept is present and the hodos chamelio

keyword i.n.r.i. and through the concealed word, l.v.x, i have opened the tomb of the adepti (all present give the l.v.x. sign. first point (chief is not seen, the second adept becomes leading officer. third adept is present and the hodos chamelionis is introduced) second "very honored fraters et sorors, our h. frater/soror, lord/lady of the 24th, 25th and 26th paths of the portal of the vault of the adepti, is a candidate for admission to the second order and is waiting without. v.h. frater hodos chamelionis, prepare the aspirant and act as an introducer. associate adeptus minor, guard the hither side of the portal and admit them in due form (carries his grade sash along with the recommendation from the chief of the order, the lamen of the hiereus, and a separate prepared speech) third (o

re you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order of the golden dawn in the outer, a philosophus; one qualified to fill the important post of hiereus in a temple of the first order, one who hath passed the five examinations prescribed between the first and second orders, and hath been declared lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the chiefs of my temple guaranteeing my qualifications, honor and fidelity; as also an attestation of my having passed the pentagonal examination. by virtue of these honors and dignities, i now come to demand my reception and acknowledgement as an adeptus minor of the 5=6 grade of the second order" second "o aspirant; it is written that he who exalt

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

nd as you progress that there are some conditions that cannot be eliminated at all in your particular circumstances; and then you have to find a way of dealing with these so that they make a minimum of trouble. and you will find that you cannot conquer the obstacle of yama, and dismiss it from your mind once and for all. conditions favourable for the beginner may become an intolerable nuisance to the adept, while, on the other hand, things which matter very little in the beginning become most serious obstacles later on. another point is that quite unsuspected problems arise in the course of the training. the whole question of the sub-conscious mind can be dismissed almost as a joke by the average man as he goes about his daily business; it becomes a very real trouble when you discover that

ALEISTER CROWLEY BOOK OF LIES

n-phi-alpha-lambda-eta digamma caviar the word was uttered: the one exploded into one thousand million worlds. each world contained a thousand million spheres. each sphere contained a thousand million planes. each plane contained a thousand million stars. each star contained a many thousand million things. of these the reasoner took six, and, preening, said: this is the one and the all. these six the adept harmonised, and said: this is the heart of the one and the all. these six were destroyed by the master of the temple; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is com

tance is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in t

ans he shot in the tali-fu. in paragraphs 3 and 4 it is, however, recognised that even aum is impermanent. there is no meaning in the word, stillness, so long as motion exists. in a boundless universe, one can always take any one point, however mobile, and postulate it a a point at rest, calculating the motions of all other points relatively to it. the penultimate paragraph shows the relations of the adept to mankind. their hate and contempt are necessary steps to his acquisition of sovereignty over them. the story of the gospel, and that of parsifal, will book of lies get any book for free on: www.abika.com 43 occur to the mind. note (11) this chapter must be read in connection with wagner's "parsifal [45] 18 kappa-epsilon-phi-alpha-lambda-eta iota-eta dewdrops verily, love is death, and

e is an opposite practice, very much more difficult, in which all are accepted. this cannot be done at all unless one is capable of making dhyana at least on any conceivable thing, at a second's notice; otherwise, the practice would only be ordinary mind-wandering. book of lies get any book for free on: www.abika.com 78 [81] 36 kappa-epsilon-phi-alpha-lambda-eta lambda-sigma the star sapphire let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l.v.x. signs; or if he know them, if he will and dare do them, and can keep silent about them, the signs of n.o.x. being the signs of puer, vir, puella, mulier. omit the sign i.r. then let him advance to the east, and make the holy hexagram, saying: pater et mater unis deus ararita. let him

rite the symbols of the secret of my soul. yea, though i were lowered by ropes into the utmost caverns and vaults of eternity, there is no word to express even the first whisper of the initiator in mine ear: yea, i abhor birth, ululating lamentations of night! agony! agony! the light within me breeds veils; the song within be dumbness. god! in what prism may any man analyse my light? immortal are the adepts; and ye hey die-they die of shame unspeakable; they die as the gods die, for sorrow. wilt thou endure unto the end, o frater perdurabo, o lamp in the abyss? thou hast the keystone of the royal arch; yet the apprentices, instead of making bricks, put the straws in their hair, and think they are jesus christ! o sublime tragedy and comedy of the great work! book of lies get any book for fr

se 2, he shows that death is impotent against life. in verse 3, he offers the solution of the problem. this is, to accept things as they are, and to turn your whole energies to progress on the path. book of lies get any book for free on: www.abika.com 172 [175] 83 kappa-epsilon-phi-alpha-lambda-eta pi-gamma the blind pig(41) many becomes two: two one: one naught. what comes to naught? what! shall the adept give up his hermit life, and go eating and drinking and making merry? ay! shall he not do so? he knows that the many is naught; and having naught, enjoys that naught even in the enjoyment of the many. for when naught becomes absolute naught, it becomes again the many. any this many and this naught are identical; they are not correlatives or phases of some one deeper absence-of-idea; they

ALEISTER CROWLEY LIBER 777

col. cxxi) except for 5 =6, whose g.w. is hwchy. the zodiacal gods are as for the sephira, which corresponds to the planet ruling. apparently, in the numeration of azbogah, line 12, only the az count. table of correspondences 35 that these following are only titles of the one ineffable name is shown by koran xvii. 110. but monotheism is not true for the normal consciousness, but only for that of the adept [99 names of god in arabic] col. vi, line 31bis. essence, cf. a and w. col. viii. lines 1-10. beth elohim gives a quite different ten qliphoth. line 15. in the midst of the zodiacal qliphoth are lams [samael] and yadmsa [asmodai. at se corner, man, serpent, and the elder lilith the wife of samael. at ne corner, the ox and ass, and aggereth the daughter of machalath. at nw corner, the sco

ix. king ulb son of rwub, dukes hwlu, unmj, and tty, are 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 fo

ALEISTER CROWLEY LIBER CHANOKH

t itself, viz. i d o i g o. so for others the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! the sign of osiris slain! the sign of the mourning of isis! the sign of apop

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ding with the appearance of the daughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second half of the formula which symbolises the great work which we are pledged to accomplish. the first step of this is the attainment of the knowledge and conversation of the holy guardian angel, which constitutes the adept of the inner order. the re-entry of these twin spouses into the womb of the mother is that initiation described in liber 418, which gives admission to the inmost order of the a. a. of the last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be difficult if not impossible. in such a cer

consult konx om pax "introduction, and "thien tao" in the same volume. all this is to be expressed in the words of the ritual itself, and symbolised in every act performed. ii it is said in the ancient books of magick that everything used by the magician must be "virgin. that is: it must never have been used by any other person or for any other purpose. the 62 greatest importance was attached by the adepts of old to this, and it made the task of the magician no easy one. he wanted a wand; and in order to cut and trim it he needed a knife. it was not sufficient merely to buy a new knife; he felt that he had to make it himself. in order to make the knife, he would require a hundred other things, the acquisition of each of which might require a hundred more; and so on. this shows the impossi

int of the world- 96 ceremony of the proclamation of horus, the crowned and conquering child, as lord of the aeon<summer of 1911 e.v, just three years before its fulfilment> this whole matter is prophesied in the book of the law itself; let the student take note, and enter the ranks of the host of the sun. ii there is another sacrifice with regard to which the adepts have always maintained the most profound secrecy. it is the supreme mystery of practical magick. its name is the formula of the rosy cross. in this case the victim is always- in a certain sense- the magician himself, and the sacrifice must coincide with the utterance of the most sublime and secret name of the god whom he wishes to invoke. properly performed, it never fails of its effect

ther, devote himself to study, break off a bad habit, or conquer a cowardice. this class of work, although the easiest, is yet the 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 n

his original oath, with his true will, by virtue whereof he incarnated as a man. with bill sykes love and murder are not mutually exclusive, as they are with king arthur. the higher the type of man, the more sensitive he becomes; so that the noblest love divines intuitively when a careless word or gesture may wound, and, vigilant, shuns them as being of the family of murder. in magick, likewise, the adept who is sworn to attain to the knowledge and conversation of his holy guardian angel may in his grosser days have been expert as a healer, to find that he is now incapable of any such work. he will probably be puzzled, and wonder whether he has lost all his power. yet the cause may be no more than that the wisdom of his angel depreciates the interference of ignorant kindliness with diseas

pia mathematica" may be said to "lie beyond" colenso's "school arithmetic; but one can take the former book from one's shelves- as every one should- and read it without first going all through the latter again> the advanced magician will not find it to be so in practice. he will be able by suitable invocation to travel directly to any place desired. in liber 418 an example of perfection is given. the adept who explored these aethyrs did not have to pass through and beyond the universe, the whole of which yet lies within even the inmost (30th) aethyr. he was able to summon the aethyrs he wanted, and his chief difficulty was that sometimes 151 he was at first unable to pierce their veils. in fact, as the book shows, it was only by virtue of successive and most exalted initiations undergone i

ALEISTER CROWLEY MAGICK WITHOUT TEARS

of the other two. it merely regards them as in some way incomplete, secondary, or illusory. now, as will be seen later, the yellow school stand aloof from the other two by the nature of its postulates. but the black school and the white are always more or less in active conflict; and it is because just at this moment that conflict is approaching a climax that it is necessary to write this essay. the adepts of the white school consider the present danger to mankind so great that they are prepared to abandon their traditional policy of silence, in order to enlist in their ranks the profane of every nation. we are in possession of a certain mystical document30 which we may describe briefly, for convenience sake, as an apocalypse of which we magic without tears get any book for free on: www.a

temptuous, to learn that the passage which we are about to quote, is a parable based on the least decorous of the biblical legends which refer to noah. it simply captures for its own purposes the convenience of scripture (here follows the excerpt from the vision "and a voice cries: cursed be he that shall uncover the nakedness of the most high, for he is drunken upon the wine that is the blood of the adepts. and babalon hath lulled him to sleep upon her breast, and she hath fled away, and left him naked, and she hath called her children together saying: come up with me, and let us make a mock of the nakedness of the most high "and the first of the adepts covered his shame with a cloth, walking backwards, and was white. and the second of the adepts covered his shame with a cloth, walking si

aked, and she hath called her children together saying: come up with me, and let us make a mock of the nakedness of the most high "and the first of the adepts covered his shame with a cloth, walking backwards, and was white. and the second of the adepts covered his shame with a cloth, walking sideways, and was yellow, and the third of magic without tears get any book for free on: www.abika.com 83 the adepts made a mock of his nakedness, walking forwards, and was black. and these are the three great schools of the magi, who are also the three magi that journeyed unto bethlehem; and because thou hast not 30* liber cdxviii, the vision and the voice, edition with introduction and commentary by 666. thelema publishing co, barstow, california. 47 wisdom, thou shalt not know which school prevaile

igion, except in so far as it lent its influence to the reformers of the christian church. its appeal was not at all to the people. it merely offered to open up relations with, and communicate certain practical secrets of wisdom to, isolated men of science through europe. this movement is generally known by the name of rosicrucianism. the word arouses all sorts of regrettable correspondences; but the adepts of the society have never worried themselves in the least about the abuse of their name for the purposes of charlatanism, or about the attacks directed against them by envious critics. indeed, so wisely have they concealed their activities that some modern scholars of the shallower type have declared that no such movement ever existed, that it was a kind of practical joke played upon th

before it is 57 actually dead. materialistic science has overwhelmed the faith and magic without tears get any book for free on: www.abika.com 102 hope of the christians (they never possessed any charity to overwhelm) with a demonstration of the sorrow, transitoriness and cruel futility of the universe. a vast wave of pessimism has engulfed the fortress of mansoul. it was indeed a deadly blow to the adepts of the white school when science, their own familiar friend in whom they trusted, lifted up his heel against them. it was in this conjuncture that the yellow adepts sent forth into the western world a messenger, helena petrowna blavatsky, with the distinct mission to destroy, on the one hand, the crude schools of christianity, and, on the other, to eradicate the materialism from physica

n ever. realizing that it was moribund, it made a supreme and suicidal effort, and plunged into the death-spasm of the first worldwar. it was too far corrupt to react to the injections of the white formula which might have saved it. we see today that christianity is more bigoted, further divorced from reality, than ever. in some countries it has again become a persecuting church. with horrid glee the adepts of the black school looked on at these magic without tears get any book for free on: www.abika.com 103 atrocious paroxysms. but it did more. it marshalled its forces quietly, and prepared to clean up the debris of the battlefields. it is at present (1924 e.v) pledged to a supreme attempt to chase the manly races from their spiritual halidom (the spasm still [1945 e.v] continues; note we

ALEISTER CROWLEY MEDITATION

g" and in this course he must persist. though many things useless, so far as he can see, are sent to him, one day he will find the one thing he needs, while his understanding will appreciate the fact that none of those other things were useless. so with these early practices of renunciation it will now be clearly understood that they were but of temporary use. they were only of value as training. the adept will laugh over his early absurdities- the disproportions will have been harmonized; and the structure of his soul will be seen as perfectly organic, with no one thing out of its place. he will see himself as the positive tau with its ten complete squares within the triangle of the negatives; and this figure will become one, as soon as from the equilibrium of opposites he has attained to

those vital forces which are connected with the blood. the sixteen-petalled lotus opposite the larynx receives the nourishment needed by the breath. the two-petalled lotus of the pineal gland receives the nourishment needed by thought, while above the junction of the cranial structures is that sublime lotus, of a thousand and one petals, which receives the influence from on high; and in which, in the adept, the awakened kundalini takes her pleasure with the lord of all. all these lotuses are figured by the magick cup. in man they are but partly opened, or only opened to their natural nourishment. in fact it is better to think of them as closed, as secreting that nourishment, which, because of the lack of sun, turns to poison. the magick cup must have no lid, yet it must be kept veiled most

curse of creation. since at the best this water<water in this cup (the latter is also a heart, as shown by the transition from the ancient to the modern tarot; the suit "hearts" in old packs of cards, and even in modern spanish and italian cards, is called "cups) is the letter "mem (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 s

he mind; and as it is bound to the individual, only leads to greater trouble in the end. this divine love, on the contrary, is attached to no symbol. it abhors limitation, either in its intensity or its scope. and this is the dew of the stars of which it is spoken in the holy books, for nuit the lady of the stars is called "the continuous one of heaven" and it is that dew which bathes the body of the adept "in a sweet-smelling perfume of sweat<equinox vii. sic to the quote, correctly. bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let> in this cup, therefore, though all things are placed, by virtue of this 87 dew all lose their identity. and therefore this cup is in the hand of babalon, the lady of the city of the

re of a deadly poison. for to each individual thing attainment means first and foremost the destruction of the individuality. each of our ideas must be made to give up the self to the beloved, so that we may eventually give up the self to the beloved in our turn. 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 fo

osen as one of the conditions of normal consciousness. the mouse is the ego "mus" a mouse, being only sum "i am" spelt qabalistically backwards. this ego or prana or kundalini force being driven up the spine, the clock strikes one, that is, the duality of consciousness is abolished. and the force again subsides to its original level "hickory, dickory, dock" is perhaps the mantra which was used by the adept who constructed this rime, thereby hoping to fix it in the minds of men; so that they might attain to samadhi 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 ag

ALEISTER CROWLEY TAO TEH KING

nvisible; it is change, and without limit((cf. ain, ain soph, ain soph aur. also see 'book of wisdom or folly) 3. we confront it, and see not its face; 15 we pursue it, and its back is hidden from us. ah! but apply the tao as in old time to the work of the present; know it as it was known in the beginning; follow fervently the thread of the tao. 16 chapter xv the appearance of the true nature. 1. the adepts of past ages were subtle and keen to apprehend this mystery, and their profundity was obscurity unto men. since then they were not known, let me declare their nature. 2. to all seeming, they were fearful as men that cross a torrent in winter flood; they were hesitating like a man in apprehension of them that are about him; they were full of awe like a guest in a great house; they were r

a man in apprehension of them that are about him; they were full of awe like a guest in a great house; they were ready to disappear like ice in thaw; they were unassuming like unworked wood; they were empty as a valley; and dull as the waters of a marsh. 3. who can clear muddy water? stillness will accomplish this. who can obtain rest? let motion continue equably, and it will itself be peace. 4. the adepts of the tao, conserving its way, seek not to be actively selfconscious. by their emptiness of self 17 they have no need to show their youth and perfection; to appear old and imperfect is their privilege. 18 chapter xvi the withdrawal to the root. 1. emptiness must be perfect, and silence made absolute with tireless strength. all things pass through the period of action; then they return

led 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 china) so also the sage, skilled in man-emancipation-craft, useth all men; understanding the value of everything, he rejecteth nothing. this is called the occult regimen. 2. the adept is then master to the zelator, and the zelator assisteth and honoreth the adept. yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. this is called the crown of mystery((the adept has become so absolutely natural that he appears unskillful. ars est celare artem. it is only he who has started on the path that can divine ho

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

earing, he assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature and his purpose, fulfilling them. why is aiwass thus spelt, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he was not content with identifying himself with thelema, agape, etc. by the number 93, but wished to express his nature by six le

father and mother at the moment of its conception. obviously, this "child" cannot add to the universe; it is therefore inevitably twin (horus and harpocrates, osiris and typhon, jesus and barabbas) in nature, formed of equal and opposite elements. when the operation is mystical in character, the "child" does not appear at all in this manifested form as two, but as naught. in the consciousness of the adept, this is called samadhi. he has united himself with, and lost himself in, nuit. when the "child" appears as two, it is magick, as the other is mysticism. this is the essential difference between these arts. al i,15 "now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall g

t the universe is identical with the ego, and all things dissolve into a formless essence characterized by knowledge and bliss. but this early stage of samadhi is an illusion, a sort of drunken dizziness (so in sexual love, the ecstasy abolishes the ego, apparently; it forgets that duality was its cause, and must be equally real with itself, in one sense or another. but subsequent samadhi teaches the adept that his universal instantaneous unity exists as "none and two; and he learns that his samadhi is peculiar to himself as well as common to all. he becomes able to experience the truth of the statements in the book of the law, the nature of nuith and hadith, and of himself as a star, unique, individual, and eternal, but yet a part of the body of nuith, and therefore identical with all oth

they feel little; what is, is balanced by weak joys; but ye are my chosen ones" the new comment all this talk about 'suffering humanity' is principally drivel based on the error of transferring one's own psychology to one's neighbour. the golden rule is silly. if lord alfred douglas (for example) did to others what he would like them to do to him, many would resent his action. the development of the adept is by expansion- out to nuit- in all directions equally. the small man has little experience, little capacity for either pain or pleasure. the bourgeois is a clod. i know better (at least) than to suppose that to torture him is either beneficial or amusing to myself. this thesis concerning compassion is of the most palmary importance in the ethics of thelema. it is necessary that we stop

have shown how pure analysis leads to the highest trance, and unveils the absolute truth. if this text imply more than this, i know not of it; i ask pardon of them that fashioned me and chose me for their minister. al i,38 "he must teach; but he may make severe the ordeals" the old comment 38. the usual charge in a work of this kind. every man has a right to attain; but it is equally the duty of the adept to see that he duly earns his reward, and to test and train his capacity and strength. the new comment these ordeals are prepared by the magical power of the beast. it is however not necessary for him to know consciously what he is doing, and it is a very alert young magician who knows what he is undergoing, and why. al i,39 "the word of the law is thelema "thelema" is in greek letters i

d, without magical protection, or invoke them, as do the spiritists. for by death is man released only from the gross body, at the first, and is complete otherwise upon the astral plane, as he was in his life. but this wholeness suffereth stress, and its girders are loosened, the weaker first, and after that the stronger. de adeptis r.c. eschatologia. consider now in this light what shall come to the adept, to him that hath aspired constantly and firmly to his star, attuning his mind unto the musick of its will. in him, if his mind be knit perfectly together in itself, and conjoined with the star, is so strong a confection that it breaketh away easily not only from the gross body, but the fine. it is this fine body which bindeth it to the astral, as did the gross to the material world; so

ALEISTER CROWLEY THE QABALAH

of the letters, which suggest analogies, even when they fail to explain in direct fashion. all these and their varieties and combinations, with some other more abstruse or less important methods, may be used to unlock the secret of a word. of course with powers so wide it is easy for the partisan to find his favourite meaning in any word. even the formal proof 0= 1= 2= 3= 4= 5= n is possible. but the adept who worked out this theorem, with the very intent to discredit the qabalistc mode of research, was suddenly dumbfounded by the fact that he had actually stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rational

him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= 60 if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the swastika= a= the fool= 0. t.s. liber lviii 35 abrahadabra, the great word, the word of double power in the voice of the master which unites the 5

matria ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four divine names of the lesser ritual of the pentagram t.s. 63 the title of a high degree in certain masonic rites, immediately proceeding grand inspector general. sometimes called prince of the royal secret t.s. 64 another masonic term, generally denoting the highest degree or ruling council of a particular rite t.s. liber lviii 37 the answer of the adept to the first form of the problem is for the hindu thou art that (see previous chapter, the yogi; for the qabalist malkuth is in kether, and kether is in malkuth, or that which is below is like that which is above or simply yod (the foundation of all letters having the number 10, symbolising malkuth. the answer of the adept to the second form of the problem is for the christian all the fa

econd form of the problem is for the christian all the familiar teaching of the song of songs and the apocalypse concerning the bride of christ* for the qabalist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer h (the letter alike of mother and daughter in hwhy. see liber 418 for lengthy disquisitions on this symbolic basis. the answer of the adept to the third form of the problem is given by p, implying that an infinite factor must be employed. for the qabalist it is usually symbolised by the rosy cross, or by such formul as 5= 6. that they concealed a word answering this problem is also true. my discovery of this word is the main subject of this article. all the foregoing exposition has been intended to show why i sought a word t

also connects with 6, through hwhyha. 37. man s crown. 44. useful to me chiefly because i had never examined it and so had acquiesced in it as accursed. when it was brought by a messenger whose words proved true, i then understood it as an attack on the 4 by the 11. without shedding of blood(\d= 44) there is no remission. also since the messenger could teach this, and prophecy, it added credit to the adept who sent the message. 45. useful as the number of man \da, identified with hm, yetzirah, the world of formation to which man aspires as next above assiah. thus 45 baffles the accuser, but only by affirmation of progress. it cannot help that progress. 52. amya and b. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker. temper

uilibrium and self-sacrifice, the gate! thus useful. also 74= 37 2. so we see 37 1= 37, man s crown, jechidah, the highest soul in termino. 37 2= 74, the balance, 2 being the symbol in vi. 37 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 4= 148, the balances, and so on. i have not yet worked out all the numbers of this important scale. 77. zu, the goat, scil. of the sabbath of the adepts. the baphomet of the templars, the idol set up to defy and overthrow the false god though it is understood that he himself is false, not an end, but a means. note the 77= 7 11, magical power in perfection. 78. most venerable because alzm is shown as the influence descending from on high, whose key is the tarot: and we possess the tarot. the proper number of the name of the messenger of

ALEISTER CROWLEY THE SWORD OF SONG

nity deflowered, and his thoughts were otherwere. now loosed they his body; he bade it leap the wall. the giant flower of ocean bloomed above him! he had fallen headlong into the great deep. as the green and crimson gloom disparted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutterable. him he followed; for i wit well, thought the adept, that he goeth not back to the gross sun of earth. and if the sun hath become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer that were easy: to victory over one

and the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a silver vase of blood. the fourth a royal sceptre. the fifth a sword. the sixth a heart. the seventh a garland of flowers. the eighth a grass-snake. the ninth a sickle. and the tenth week did he daily offer up his own body. said the goat: though i be not an ox, yet am i a sword. masked, o god! cried the adept. verily, an thou hadst not sacrificed there was silence. and under the goat s throne was a rainbow2 of seven colours: our father fitted himself as an arrow to the string (and the string was waxed well, dipped in a leaden pot wherein boiled amber and wine) and shot through stormy heavens. and they that saw him saw a woman wondrous fair3 robed in flames of hair, moon-sandalled, sun-belted

ALEISTER CROWLEY EQ I 1

be manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and co

he was but a zelator of our ancient order, had determined in himself to perform the magnum opus, and to procure for himself one grain of the power, one minim of the elixir, and the tincture of double efficacy. not fully did he yet comprehend the mysterium of our art, therefore imposed he upon himself the painful sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart- for he had been a soldier in many distant lands- began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed

his cheek had faded: the hands were white and thin and wrinkled: he was so weak 102 that he could hardly stagger to the bath. breakfast refreshed him somewhat; but more than this the expectation of a visit from his master. the master came "little brother" he cried aloud as he entered "you have disobeyed me. you have been meddling again with the goetia "i swear to you, master" he did reverence to the adept. the new comer was a dark man with a powerful clean-shaven face almost masked in a mass of jet-black hair "little brother" he said "if that be so, then the goetia has been meddling with you" he lifted up his head an sniffed "i smell evil" he said "i smell the dark brothers of iniquity. have you duly performed the ritual of the flaming star "thrice daily, according to your word "then evil

no swing at all, unless we make kinematics identical with statics. what is to be done? how shall such mysteries be uttered? is this how it is that the true path of the wise is said to lie in a totally different plane from all his advance in the path of knowledge, and of trance? we have already been obliged to take the fourth dimension to illustrate (if not explain) the nature of samadhi. ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi- continuous trance of the right kind- can you rise up as it were on tiptoe and peer through the clouds unto the mou

. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi- continuous trance of the right kind- can you rise up as it were on tiptoe and peer through the clouds unto the mountains. now of course it is really awfully decent of the adepts to take all that trouble over us, and to put it so nicely and clearly. all we have to do, you see, is to acquire sammasamadhi, and then rise on tiptoe. just so! but there there are the other adepts. hard at him! 130 little brother, he says, let us rather consider that as the pendulum swings more and more slowly every time, it must ultimately stop, as soon as the shaft is of infinite len

ention it even in his most casual correspondence! and why? because he has learnt to understand that such things are. he has named them, and, having done so, to him they cease as objects of interest. in one respect he gives birth to a great truth, which he at once cancels by giving birth to a great falsehood; for his reverence, like his disdain, depends but on the value of a name. not so, however, the adept; for as a zoologist does not lose 148 his interest in the simian race because he has learnt to call a long-armed hairy man a gorilla; so he, by learning to explain himself with clearness, and to convey the image of his thoughts with accuracy to the brain of another, is winnowing the wheat from the chaff, the truth from the symbol of truth. now when st. john of the cross tells us that a s

ALEISTER CROWLEY EQ I 5

of the letters, which suggest analogies, even when they fail to explain in direct fashion. all these and their varieties and combinations, with some other more abstruse or less important methods, may be used to unlock the secret of a word. of course with powers so wide it is easy for the partisan to find his favourite meaning in any word. even the formal proof 0= 1= 2= 3= 4= 5= n is possible. but the adept who worked out this theorem, with the very intent to discredit the qabalistic mode of research, was suddenly dumfounded by the fact that he had actually stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rational

im, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker- as the thing he wants to be. for the adept such little consolation as he may win is rather to be found by regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the "word of double power in the voice of the master" which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the "master

edeemed. this is the christian conception. i am malkuth, the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu "thou art that (see previous chapter "the yogi; for the qabalist "malkuth is in kether, and kether is in malkuth" or "that which is below is like that which is above" or simply "yod (the foundation of all letters having the number 10, symbolising malkuth) the answer of the adept to the second form of the problem is for the christian all t

cond form of the problem is for the christian all the familiar teaching of the song of songs and the apocalypse concerning the bride of christ.8 for the qabalist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer "h (the letter alike of mother and daughter in ihvh. see liber 418 for lengthy disquisition on this symbolic basis. the answer of the adept to the third form of the problem is given by pi, implying that an infinite factor must be employed. for the qabalist it is usually symbolised by the rosy cross, or by such formulae as 5= 6. that they concealed a word answering this problem is also true. my discovery of this word is the main subject of this article. all the foregoing exposition has been intended to show why i sought a wor

also connects with 6, through ahihvh. 37. man's crown. 44. useful to me chiefly because i had never examined it and so had acquiesced in it as accursed. when it was brought by a messenger whose words proved true i then understood it as an attack on the 4 by the 11 "without shedding of blood (dm= 44) there is no remission" also since the messenger could teach this, and prophesy, it added credit to the adept who sent the message. 45. useful as the number of man, adm, identified with mh, yetzirah, the world of formation to which man aspires as next above assiah. thus 45 baffles the accuser, but only by affirmation of progress. it cannot help that progress. 52. aima and bn. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker "temp

d self- scrifice, the gate" thus useful. also 74= 37 x 2. so we see 37 x 1= 37, man's crown, jechidah, the highest soul "in termino" 37 x 2= 74, the balance, 2 being the symbol "in vi" 37 x 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 x 4= 148 "the balances: and so on. i have not yet worked out all the numbers of this important scale. 77. oz, the goat "scil" of the sabbath of the adepts. the baphomet of the templars, the idol set up to defy and overthrow the false god- though it is understood that he himself is false, not an end, but a means. note the 77= 7 x 11, magical power in perfection. 114 78. most venerable because mzla is shown as the influence descending from on high, whose key is the tarot: and we possess the tarot. the proper number of the name of the messen

ALEISTER CROWLEY EQ I 5

doing that, for he is still. even the hand that turns the wheel is not his hand, but only a hand energized by him. and now it is the dance of shiva. i lie beneath his feet, his saint, his victim. my form is the form of the god phtah, in my essence, but the form of the god seb in my form. and this is the reason of existence, that in this dance which is delight, there must needs be both the god and the adept. also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight. this vision is not perfect. i am only in the outer court of the vision, because i have undertaken it in the service of the holy one, and must retain sense and speech. no recorded vision is perfect, of high visions, for the seer must keep either his physical organs or his memory in wor

here is no bridge. one can only be conscious of one thing at a time, and as the consciousness moves nearer to the vision, it loses control of the physical and mental. even so, the body and the mind must be very perfect before anything can be done, or the energy of the vision may send the body into spasms and the mind into insanity. this is why the first visions give ananda, which is a shock. when the adept is attuned to samadhi, there is but cloudless peace. this vision is particularly difficult to get into, because he is i. and therefore the human ego is being constantly excited, 45 so that one comes back so often. an acentric meditation practice like mahasatipatthana ought to be done before invocations of the holy guardian angel, so that the ego may be very ready to yield itself utterly

ight, and the night is full of hideous things and howlings. and an angel cometh forth, and saith: be wary, for if thou change so much as the style of a letter, the holy word is blasphemed. but enter into the mountain of the caverns, for that this (how much more then that calvary which mocks it, as his ape mocks thoth) is but the empty shell of the mystery of zen. verily, i say unto thee, many are the adepts that have looked upon the back parts of my father, and cried "our eyes fail before the glory of thy countenance" and with that he gives the sign of the rending of the veil, and tears down the vision. and behold! whirling columns of fiery light, seventy-two. upon them is supported a mountain of pure crystal. the mountain is a cone, the angle of the apex being sixty degrees. and within th

he vision. and behold! whirling columns of fiery light, seventy-two. upon them is supported a mountain of pure crystal. the mountain is a cone, the angle of the apex being sixty degrees. and within the crystal is a pyramid of ruby, like unto the great pyramid of gizeh. i am entered in by the little door thereof, and i am come into the chamber of the king, which is fashioned like unto the vault of the adepts, or rather it is fitting to say that the vault of the adepts is a vile imitation of it. for there are four sides to the chamber, which with the roof and the floor and the chamber itself makes seven. so also is the pastos seven, 52 for that which is within is like unto that which is without. and there is no furniture, and there are no symbols. light streams from every side upon the pasto

lo! i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle from mine eyes. i am the mighty sorceress, the lust of the spirit. and by my dancing i gather for my mother nuit the heads of all them that are baptized in the waters of life. i am the lust of the spirit that eateth up the soul of man. i have prepared a feast for the adepts, and they that partake thereof shall see god. now it is clear what she has woven in her dance; it is the crimson rose of 49 petals, and the pillars are the cross with which it is conjoined. and between the pillars shoot out rays of pure green fire; and now all the pillars are golden. she ceases to dance, and dwindles, gathering herself into the centre of the rose. now it is seen that th

eameth out from the altar, splashed out by the feet of him that is above it. it is the holy twelve-fold table of oit. the voice of him that is above the altar is silence, but the echo thereof cometh back from the walls of the circus, and is speech. and this is the speech: three and four are the days of a quarter of the moon, and on the seventh day is the sabbath, but thrice four is the sabbath of the adepts whereof the form is revealed in the aethyr zid; that is the eighth of the aires. and the mysteries of the table shall not be wholly revealed, nor shall they be revealed herein. but thou shalt gather of the sweat of thy brow a pool of clear water wherein this shall be revealed. and of the oil that thou burnest in the midnight shall be gathered together thirteen rivers of blessing; and of

ALEISTER CROWLEY EQUINOX EQ I 1 2

ht i am too poor in spirit to hope. lo! i was travelling on the paths of lamed and of mem, of justice and the hanged man, and i fell into both the pitfalls thereof. instead of the great balance firmly held, i found only libra, the house of venus and of the exaltation of saturn; and these evil planets, smiling and frowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith "i" denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be in

be up and working with a circle every night. but o.m. thinks that they show an excited and unbalanced condition of john st. john's brain, though he is almost too cowed to express an opinion at all, even were the question, is grass green? every small snatch of sleep, without exception, in the last three or four days, has these images. the ideal condition seems likely to be perfect oblivion or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man's waking; his waking another man's samadhi; his samadhi to which he ever strives at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the

without gloves and j. st. j. is at the luxembourg to look at the pretty pictures. 3.40. the proof of the pudding, observes the most mystic of discourses (surely! is in the eating. 117 one might justly object to any results of this ten days' strain. but if abundant health and new capacity to do great work be the after-effect, who then will dare to cast a stone? not that it matters a turnip-top to the adept himself. but others may be deterred from entering the path by the foolish talk of the ignorant, and thus may flowers be lost that should go to make the fadeless wreath of adonai. ah, lord, pluck "me" up utterly by the root, and set that which thou pluckest as a flower upon thy brow! 4.10. walked back to the d me to drink a citron press through the lovely gardens, sad with their fallen le

ALEISTER CROWLEY EQUINOX EQ I 2 2

d.a. those who discovered the ciphers wrote to s.d.a, and in accordance with instructions received, an order was founded which worked in a semi-secret manner "after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of 1 "see "the real history of the rosicrucians" by a. e. waite. 2 viz, christian rosencreutz. 3 "vide" diagram of the paths and grades. any other person whomsoever- how much more, then, one of themselves, and that one most highly revered- they had refrained from active opposition. the adept who wrote this added that the order had already quite en

ry of the rosicrucians" by a. e. waite. 2 viz, christian rosencreutz. 3 "vide" diagram of the paths and grades. any other person whomsoever- how much more, then, one of themselves, and that one most highly revered- they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts "shortly after this, one called s.r.m.d. announced that he had formulated such a link, and that himself with two others was to govern the order. new and revised rituals were issued, and fresh knowledge poured out in streams "we must pass over the unhappy juggleries which characterised the next period. it has throughout proved impossible to elucidate the complex facts "we content ourselv

issimus 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 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved

lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon

e, as it is the connecting-link between the first two orders, and in an abridged form is as follows: the ritual of the 24th, 25th, and 26th paths "leading from the first order of the g" d" in the outer to the 5 "6" officers: v. h. hierophant inductor; v. h. associate adept" opening" the hierophant inductor first asks the fratres and sorores present to assist him to open the portal of the vault of the adepts. the fratres and sorores then give the signs of the various grades from 0= 0 to 4= 7. the "hierophant inductor" then says to the associate adept: v. h. associate adept, what is the additional mystic title bestowed upon a philosophus, as a link with the second order "associate adept" phrath "hierophant inductor" to what does it allude "associate adept" to the fourth river of eden "hierop

closing of the veil (gives it).26 "hierophant inductor" what is the word "associate adept" pe. hb:peh "hierophant inductor" resh. hb:resh "associate adept" kaph. hb:koph "hierophant inductor" tau. hb:taw "associate adept" the whole word is paroketh hb:taw hb:koph hb:resh hb:peh, meaning the veil of the tabernacle. 284 in and by this word the hierophant inductor declares the portal of the vault of the adepts duly opened. 25 for these signs "see" liber o, no. ii, vol. i, the equinox. 26 for these signs "see" liber o, no. ii, vol. i, the equinox. illustration on page 282 approximated below. 23th. 26th. 25th. 24th. 21st_ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ pan devil hermetic later older imageof death typhon symbol form form daniel_ 15 key f liber 14th key asedin 13th key_ al. 36_ 4 =7_ as

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contradicts itself, and is in any case no more than a reflection upon the facts of physical life. 3. what hope there may be in investigation of the physical facts of nature on scientific lines is already actively sought after by a powerful and well-organized body of men of perfect probity and high capacity. 4. there is no hope in faith, for there are many warring faiths, all equally positive. 5. the adepts of spiritual experience promise us wonderful things, the perception of truth, and the conquest of sorrow, and there is enough unity in their method to make an eclectic system possible. 6. we are determined to investigate this matter most thoroughly on scientific lines. iii 1. we are mystics, ever eagerly seeking a solution of unpleasant facts. 2. we are men of science, ever eagerly acqu

and which i supposed (until "adam" advised me to the contrary) to represent the lowest debauchery in which the human intellect could wallow. the game is, however, much esteemed by charlatan clairvoyants; and i can well understand their indignation at finding that i do not recognise their proficiency in this game and that of swindling and blackmail as entitling them to a seat at the round table of the adepts. let us, however that may be, return to our classification. 68 xiv "there is a certain intelligible one whom it becometh you to understand with the flower of mind "having mingled the vital spark, from two according sub- stances, mind and divine spirit, as a third to these he added holy love, the venerable charioteer uniting all things "filling the soul with profound love "the soul of ma

ves the feeling- i grope and find no other expression- that one's head is going to blow off. one feels inclined to get up and shout for very feebleness, and only the utter fatuity of that or or any other method of obtaining relief keeps one quietly writing. one feels, too, like the old woman in theresa raquin, dumb and paralysed even while bursting with the tremendous secret. small wonder than if the adepts demand years of training before the things themselves are 75 thought "look not upon the visible image of the soul of nature; for her name is fatality; it becometh not thy body to behold her, until it be first cleansed by the sacred mysteries" the methods most practical and easy of obtaining these states are principally as follow: first, the cultivation of the "magical memory" the practi

ot impossibly have discovered one of his own. howbeit, i must do my best; and if by that best i can help "the least of these little ones" so much the better. xix "the intelligible subsisteth beyond mind- zoroaster "nerodha-samapatti- it must be very satisfactory, you will probably be thinking, to wear that eye as a badge, to have got so near to the end. and that is where the joke comes in. yet to the adept the anglo- indian proverb "a jok's a jok (leech) but a jok up your nose is no jok (nose is not the word; but no matter, may occur with painful intensity. for he is no nearer to nibbana than when he started. though he has stripped off all the husks of thought and touched thought itself, even attaining to negation of thought; yet he is still upon the plane of thought. and- that which can b

ot gold"'is nothing to be done"'nothing' he replied, with a strange light in his eyes 'yet, in order to be able to do nothing, thou must first accomplish everything"'one day' he smiled, seeing my bewilderment 'thou wilt be angry with the fool who proffers such a platitude "i asked him to accept me as a pupil"'i require pay' he answered 'and and oath' 127"'speak; i am rich"'every good friday' said the adept 'take thirty silver crowns and offer them to the hospital for the insane"'it shall be done' i said"'swear, then' he went on, swear, then, here to me- he rose, terrible and menacing' by him that sitteth upon the holy throne and liveth and reigneth for ever and ever, that never again, neither to save life, nor to retain honour, wilt thou set foot in the street of the four winds; so long as

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rd of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil on the altar in the right quarter: the magus advances 179 to the east of the altar, lays her left hand upon it, in her right holding the sword with its point upon the centre of the sigil. the associate magus holds the magical candle for her to read by: and the magus of the fires the book of

of hb:shin operation, the highest of the ceremonial operations of the golden dawn, was similar to that of "rising on the planes" having made this important discovery he abandoned his intended experiments in ceremonial divination and alchemy, and towards the close of 1899 retired to the lonely house that he had bought for the purpose of carrying out the sacred operation of abramelin the mage. 206 the adept during the whole of the autumn of 1899 we find p. busily engaged in making all necessary preparations for the great operation. outside these preparations little else was accomplished; and, except for a fragment of a ms. on the "powers of number" no other record of the progress of p. during these three months is forthcoming. this ms, though interesting enough in itself, is scarcely of suf

cid and learned interpretation. the ritual of the order of rosae rubeae et aureae crusis ritual of the 5= 6 grade of adeptus minor. in this grade the following officers are required: chief adept, 7= 4. merciful exempt adept. second adept, 6= 5. mighty adeptus major third adept, 5= 6. associate adeptus minor""opening [the "chief adept" having called upon the members to assist him open the vault of the adepts, and upon the associate adeptus minor to see that the portal is closed and guarded, turns to the second adept and says] mighty adeptus major, by what sign hast thou entered the portal "second" by the sign of the rending asunder of the veil.1 "chief" associate adeptus minor, by what sign has thou closed the portal "third" by the signing of the closing of the veil "second" pe: hb:peh "thi

" the veil of the sanctum sanctorum "chief" mighty adeptus major, what is the mystic number of this grade "second" 21 "chief" associate adeptus minor, what is the pass-word formed therefrom "third" aleph: hb:aleph "chief" h: hb:heh "third" yod: hb:yod. 1 see "liber o" the equinox, vol. i, no. 2 "chief" h: h "third" eheieh: hhb:yod hb:heh hb:aleph "chief" mighty adeptus major, what is the vault of the adepts "second" the symbolic burying-place of our mystic founder, christian rosenkreutz, which he made to represent the universe. 208 "chief" associate adeptus minor, in what part of it is he buried "third" in the centre of the heptagonal sides and beneath the altar, his head being towards the east "chief" mighty adeptus major, why in the centre "second" because that is the point of perfect eq

ers in nature as divided into a three, a seven and a twelve "many and great are its mysteries" the explanation of the rose and cross being ended, the third adept first explains his wand as having marked on it the colours of the twelve signs of the zodiac between light and darkness, and that it is surmounted by the lotus flower of isis, which symbolizes the development of creation. then, secondly, the adeptus major explains his as "a wand terminating in the symbol of the binary, and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris" on it are marked the seven colours of the rainbow between light and darkness, which are attributed to the planets. it symbolises rebirth and resurrection from death. lastly, the chief adept explains his as follows "my wand is surm

sign of typhon and apophis["third" with bowed head gives the x sign] x, the sign of osiris risen["all" together with the signs of osiris slain and osiris risen] l v x, lux, the light of the cross["all" quit the vault and return to previous places "chief" in the grand word, yeheshuah hhb:vau hb:shin hb:heh hb:yod, by the key word inri, and through the concealed word lvx, i have opened the vault of the adepts [all present give the lux sign as above""first point [the officers in this part of the ceremony are the second adept, who is now the principal officer, the third adept, who is second, and the introducing adept, who is spoken of as v.h. frater hodos camelionis. the "second adept" opens the first point by bidding v.h. fra: hodos camelionis prepare the aspirant, who is waiting without, and

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ii. might have been better with less quotation. 322 chapter iii. is first rate. mystics can only conquer the universe when they can prove themselves better than the rest of the world even in worldly things, and that by virtue of their mystic attainment. we cannot, however, subscribe to her doctrine of the agglutination of the virttis to the atman, save only in due order and balance in the case of the adept. yet we would not deny the possibility of her theory being correct. in chapter iv. she puts a drop of the kerosene of myers into her good wine. in chapter v. we begin to suspect that the authoress's brain is a mass of ill-digested and imperfectly understood pseudo-science; yet it ends finely_ our task is to learn "how to love_ and we refer the reader to mrs. synge's other books. chapter

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volumes, dark red cloth, medium 4to, gilt tops, 25s. net. vol. i, 394 pp; vol. ii, 396 pp. the turba philosophorum, or assembly of the sages. an ancient alchemical treatise, with the chief readings of the shorter codex, parallels from greek alchemists, and explanations of obscure terms. translated, with introduction and notes, by a.e. waite. crown 8vo, 4s. 6d. net. a great symposium or debate of the adepts assembled in convocation. the work ranks next to gober as a fountain-head of alchemy in western europe. it reflects the earliest byzantine, syrian and arabian writers. this famous work is accorded the highest place among the works of alchemical philosophy which are available for the students in the english language. the new pearl of great price. the treatise of bonus concerning the trea

upon him. he is given meditation-practices on the control of thought, and is instructed in raja-yoga. he receives liber mysteriorum and obtains a perfect understanding of the formulae of initiation. he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. further, he lights the magic lamp. at last, ritual viii. admits him to the grade of adeptus minor "the adeptus minor" his duty is laid down in paper f, class d. 7 it is to follow out the instruction given in the vision of the eighth aethyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished, there is no mo

ured the disciple by the promise of joy, as the only thing comprehensible by him, although pain and 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

n. 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 opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for

th. one crash splits the old tree. one rending roar- and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest's aftermath! marsyas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender_ and the ice drags him down! 19 olympas. but may our trembling frame, our clumsy clay, endure such anguish? marsyas. in the worm lurks an unconquerable germ identical. a sparrow's fall were the destruction of the all! more; know that this surpasses skill to express its ecstas

the thrill burns in the memory like the glory of some far beaconed promontory where no light shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? marsyas. ingenuous one! the path_ the true path_ scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marsyas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. 20 so_ then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but t

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truth that it indicates. a painter to remind us of the sunlight has no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual ecstasy is the loss of self in the beloved, the creation of a third consciousness transcending its parents, which is again refle

th you over the boulter case. here surely is a link between you! drop the "insufferable" and the "christmas-card- curate" description of him, use your tea-spoon like an ordinary decent christian and don't empty the sugar basin, shake hands with him, my boy, shake hands with him, and try and be a real good fellow, joseph, a real good fellow, as well as an indifferent evolutionist! a. quiller. with the adepts. by franz hartmann. william rider and son. if you have never been to "the shakespeare" or "the elephant and castle" please go; for, for the same price that you would pay for this book you will be able to obtain at either a good seat. go there when they are playing "the sorrows of satan" and you will have no need to be "with the adepts" of franz hartmann. besides, if you are not amused b

induce the ragman to relieve you of it. besides, it will also tell you where you can obtain "sausage and mash" for two pence- and who would not prefer so occult a dish to a "bun- worry" with sisters helen and leila? from page one to one hundred and eighty this is all warrented pure, like the white and pink sugar mice on a christmas tree- quite wholesome for little children. not only can you meet the adepts but the adepts "lady friends; you might be in bloomsbury, but no such luck. polite conversation takes place upon "advanced occultism" which strongly reminds us of the pink and paunchy puddings of cadogan court. the lady adepts are bashful and shy, but always very proper. the monastery might be in lower tooting. the hero asks silly questions so as to give the adept the requisite opportun

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ury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at t

ituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief 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

yoga consists in withdrawing the organs of sense from the objects of sense, and by concentrating them on the inner self, higher self, augoeides, atman, or adonai, shake itself free from the illusions of m y- the world of plurality, and secure union with this inner self or atman. 63 30 as the light of a lamp brought into a dark room is reflected by all surfaces around it, so is the illumination of the adept reflected even by his unilluminated followers. attainment by yoga. according to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and according to how we live "there are many enjoyments in heaven" and "in hell there are many sufferings" h

e pingala is the solar current, the ida the lunar. in a woman these are reversed. 85 "ibide, chap. v, 75. 86 "shiva sanhita" chap. v, 76, 77. compare this chakkra to the lunar and sexual yesod of the qabalah; also note that the power here attained to is that of skrying. situated in the middle of the sphere of the sun, having ten kalas (petals..87 he who enters this chakkra can made gold, etc, see the adepts (clairvoyantly) discover medicines for diseases, and see hidden treasures.88 4 "the anahata chakkra" this chakkra is situated in the heart, it is of a deep blood red colour, and has twelve petals. it is the seat of pr na and is a very pleasant spot; its adept is pinaki and its goddess is kakini. this chakkra is also the seat of the v yu tatwa. he who always contemplates on this lotus of

ra is situated in the heart, it is of a deep blood red colour, and has twelve petals. it is the seat of pr na and is a very pleasant spot; its adept is pinaki and its goddess is kakini. this chakkra is also the seat of the v yu tatwa. he who always contemplates on this lotus of the heart is eagerly desired by the daughters of gods. has clairaudience, clairvoyance, and can walk in the air. he sees the adepts and the goddesses. 89 5 "the vishuddha chakkra" this chakkra is situated in the throat directly below the larynx, it is of a brilliant gold 89 colour and has sixteen petals. it is the seat of the udana and the ak sa tatwa; its presiding adept is chhagalanda and its goddess sakini. 6 "the ajna chakkra" this chakkra is situated between the two eyebrows, in the place of the pineal gland. i

r sign; simulacrum answers with harpocrates sign.188 then as soon as enterer sign weakens change consciousness as for astral visions. after which attack body from simulacrum 181 p. at various times used the "invocation of the bornless one" as given in "the goetia; also the pentagram rituals in liber o. 182 the first six angelic keys of dr. dee. 183 the explanation of the 5= 6 ritual. see chapter "the adept" 184 the colour of chokmah. 185 see plate vi "the kabbalah unveiled" s. l. mathers. 186 it is to be noted that this vision is of a fiery nature, and that it was experienced shortly after meditating upon tejas-apas. 187 very similar to the older form of "temperance" in taro. 188 see liber o, the equinox, vol. i, no. 2; plate "signs of the grades" i; and vol. i, no. 1; plates the "silent w

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ury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at t

ituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief 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

ALEISTER CROWLEY EQUINOX EQ I 6

is the nature of the work. 11. first, there are many and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our fellows from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours of that to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept

y adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot yet reveal all; but you will easily understand that the religions of the world are but symbols and veils of the absolute truth. so also are the philosophies. to the adept, seeing all these things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in the alembic of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all t

holy. i think. i think. i think. by the power of my thought i created the word; and by the word came the worlds. i am the creator. i will write my law upon tablets of jade and onyx" rolles bowed his head in silence "i am thought itself" she went on quietly "and all thought is i. i am knowledge. all knowledge is in three. three hundred and thirty-three. i am half the master. i have cut him in two" the adept shuddered "that was when i was an axe. i will not be an arrow. i will be an axe" she gave a giggle "i am gleeful by reason of hate" there was a pause. 131 "and i am gleeful because i am reason "all reason ends in two. i have cut the master in two "can she pass through" wondered edgar "is it a fault to be identified so well with that which she beholds "there are devils" she cried "black

e babe? teach her to understand children" the brother paused to re-light his pipe, thrusting the bowl into the glowing carbon of the grate "to understand children? it is hard. but we love children, sir "and what the devil is the difference between love and understanding? if you have one, you have the other. oh, twiddle, twiddle- you can send me one of those rotten paper knives from jericho, added the adept more peaceably. with the rotten sephardi pointing- blasphemers! and here! don't "you" blaspheme, young feller my lad. 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

and one may wonder what danger can threaten the man whose object is his own utter ruin. one may also smile a little grimly at the integrity of those who try to include all magic under black magic, as is the present trick of the mystic militant here on earth. now, as one who may claim to a slight acquaintance with the literature of both paths, and to have been honoured by personal exposition from the adepts of both paths, i believe that i may be able to bring them fairly into the balance. this is the magical theory, that the first departure from the infinite must be equilibrated and so corrected. so the "great magician" mayan, the maker of illusion, the creator, must be met in combat. then "if satan be divided against satan, how can his kingdom stand" both vanish: the illusion is no more

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

in the body of the planetary logos of which he is a part, and this consciously. the two initiations called the sixth and seventh take place on the buddhic and atmic planes; the five-pointed star "blazes forth from within itself" as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters within the flame. again, the four initiations, prior to that of the adept, mark respectively the attainment of certain proportions of atomic matter in the bodies for instance, at the first initiation one-fourth atomic matter, at the second one-half atomic matter, at the third three-quarters atomic matter, and so on to the completion. since buddhi is the unifying principle (or the welder of all, at the fifth initiation the adept lets the lower vehicles go, and

o the completion. since buddhi is the unifying principle (or the welder of all, at the fifth initiation the adept lets the lower vehicles go, and stands in his buddhic sheath. he creates thence his body of manifestation. each initiation gives more control on the rays, if one may so express it, although this does not adequately convey the idea. words so often mislead. at the fifth initiation, when the adept stands master in the three worlds, he controls more or less (according to his line of development) the five rays that are specially manifesting at the time he takes the initiation. at the sixth initiation, if he takes the higher degree, he gains power on another ray, and at the seventh initiation he wields power on all the rays. the sixth initiation marks the point of attainment of the c

initiations of the solar system correspond to the four "initiations of the threshold" prior to the first cosmic initiation. the fifth initiation corresponds to the first cosmic initiation, that of "entered apprentice" in masonry; and makes a master an "entered apprentice" of the lodge on sirius. the sixth initiation is analogous to the second degree in masonry, whilst the seventh initiation makes the adept a master mason of the brotherhood on sirius. a master, therefore, is one who has taken the seventh planetary initiation, the fifth solar initiation, and the first sirian or cosmic initiation. at-one-ment, the result of initiation. a point that we need to grasp is that each successive initiation brings about a more complete unification of the personality and the ego, and on higher levels

ingdom, which is entered at the first initiation, and which covers all the period of time wherein a man takes the first five initiations, and that wherein he works as a master, as part of the hierarchy, the love-wisdom, or second aspect, comes to its consummation. at the sixth and seventh initiations the first, or will, aspect shines forth, and from being a master of compassion and a lord of love the adept becomes something more. he enters into a still higher consciousness than that of the group, and becomes god-conscious. the great will or purpose of the logos becomes his. the fostering of the various attributes of divinity, the tending of the seed of self-consciousness in all beings, is the work of those entities who have achieved, who have entered into the fifth kingdom and who have the

e west, no one is so closely in touch with the people who stand for all that is best in christian teachings, and no one is so well aware of the need of the present moment. certain great prelates of the anglican and catholic churches are wise agents of his. the master djwhal khul, or the master d. k. as he is frequently called, is another adept on the second ray of love-wisdom. he is the latest of the adepts taking initiation, having taken the fifth initiation in 1875, and is therefore occupying the same body in which he took the initiation, most of the other masters having taken the fifth initiation whilst occupying earlier vehicles. his body is not a young one, and he is a tibetan. he is very devoted to the master k. h. and occupies a little house not far distant from the larger one of th

s, and can contact his monad with more freedom than the majority of the human race can contact their egos. he is in charge, also, of large work, teaching many pupils, aiding in many schemes, and is gathering under him those who are to assist him in future times. this refers only to those who stay to help humanity on this globe; we will deal later with some of the lines of work that stretch before the adept if he passes away- 52- initiation, human and solar copyright 1998 lucis trust from earth service. after the fifth initiation the man is perfected as far as this scheme goes, though he may, if he will, take two further initiations. to achieve the sixth initiation the adept has to take a very intensive course in planetary occultism. a master wields the law in the three worlds, whilst a cho

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

close of manifestation it brings about eventually the destruction of the form and its dissolution, and the termination of existence as understood on the lower planes. in terms of buddhistic theology it produces annihilation; this involves, not loss of identity, but the cessation of objectivity and the escape of spirit, plus mind, to its cosmic centre. it has its analogy in the initiation at which the adept stands free from the limitations of matter in the three worlds. the internal fires of the system, of the planet, and of man are threefold: 1. interior fire at the centre of the sphere, those inner furnaces which produce warmth. this is latent fire. 2. radiatory fire. this type of fire might be expressed in terms of physical plane electricity, of light rays, and of etheric energy. this is

tmic. 1. beatitude..7th 2. active service..6th 3. realisation..5th- 109- a treatise on cosmic fire copyright 1998 lucis trust 4. perfection..4th 5. all knowledge..3. rd it can be noted that we have not summed up the two planes of abstraction on the atmic and the buddhic planes, the reason being that they mark a degree of realisation which is the property of initiates of higher degree than that of the adept, and which is beyond the concept of the evolving human unit, for whom this treatise is written. we might here, for the sake of clarity, tabulate the five different aspects of the five senses on the five planes, so that their correspondences may be readily visualised, using the above table as the basis: a. the first sense..hearing. 1. physical hearing. 2. clairaudience. 3. higher clairaud

icular cycle of the earth globe can be divided into: a. world karma (the seven root-races) b. racial karma, or the destiny and purpose of each root-race. c. subrace karma, for each subrace has its own destiny to work out. d. national karma. e. family karma. f. individual karma. all these different types of karma are intermingled and bound up in a manner inconceivable and inextricable to man; even the adepts cannot untangle the mystery beyond that of the groups affiliated with them, while the chohans of the higher degrees work with the karma of the larger groups (which are the aggregates of the lesser groups. all the lesser grades of devas "the army of the voice" on each plane, the lesser builders and elementals in their myriads, work unconsciously, being guided and directed by words and so

the human into the spiritual. second: assist at the transmutation a. from the lower mineral forms into the higher forms. b. from the mineral forms into the vegetable. c. from vegetable forms into the animal forms. d. from animal forms into the human or consciously and definitely to bring about individualisation. that it is not done as yet is due to the danger of imparting the necessary knowledge. the adepts understand the transmuting process in the three worlds, and in the four kingdoms of nature, which make them a temporary esoteric three and exoteric four. man will eventually work with the three kingdoms but, only when brotherhood is a practice and not a concept. three points must now be considered in this connection: conscious manipulation of the fires. devas and transmutation. sound an

ered purpose which guides the choice by a master of one of the seven paths of endeavour. thus choice is based on knowledge and not on desire. d. in the conscious transmutation he undertakes in the work of evolution, and in the gradual transference of his own life, and the life of his group, into the monadic aspect which is reflected in the buddhic. vi. on atmic levels: a. in the selective work of the adept as it relates to planetary manifestation, and the discriminative power which guides all action relating to his own planet, and the two others associated with the earth, as a systemic triangle. b. the adaptation of groups (deva and human) to certain types of influence, and vibration, which emanate extra-systemically, and which from high cosmic levels play upon groups, fostering certain at

ming together of many for acts of service, which will give birth to new ideals, and to a new race the spiritual. here i might point out a numerical fact that may be of interest in connection with the fourth hierarchy. this human hierarchy is the fourth, as we know, yet if we count the five hierarchies that have passed on, it is in reality the ninth. nine is the number of initiation, the number of the adept, and of the man who functions in his buddhic vehicle. the fourth ray also operates in close connection with the fourth law. it is the ray of harmony or beauty harmony through control, that control entailing the knowledge of wisdom. it is the harmony of similarity; it is the equilibrising of all through the realisation of the laws of magnetism that produce the co-ordination of the many di

ALICE A BAILEY05 THE LIGHT OF THE SOUL

crete knowledge. all the various yogas have had their place in the unfoldment of the human being. in the first purely physical race, which is called the lemurian, the yoga at that time imposed upon infant humanity was hatha yoga, the yoga of the physical body, that yoga which brings into conscious use and manipulation the various organs, muscles and parts of the physical frame. the problem before the adepts of that time was to teach human beings, who were then little more than animals, the purpose, significance and use of their various organs, so that they could consciously control them, and the meaning of the symbol of the human figure. therefore, in those early days, through the practice of hatha yoga, the human being reached the portal of initiation. at that time the attainment of the t

ion he produced there was a great gathering in of arhats. these were men who had achieved liberation through self-initiated effort. this period, in our aryan race, marked a climax for the east. since then the tide of spiritual life has steadily flowed westward, and we may now look for a corresponding climax in the west, which will reach its zenith between the years 1965 and 2025. towards this end the adepts of the east and of the west are unitedly working, for they follow always the law. this coming impulse is (as was that in the time of the buddha) a second ray impulse, and has no relation to any first ray impulse, such as that which brought forth h. p. blavatsky. first ray impulses rise in the first quarter of each century and reach their climax on the physical plane during the last quar

plane into which the soul passes when deprived of its astral body and functioning in, or limited by, its mental body. it is of a higher order than the ordinary heaven and the bliss enjoyed is more mental than we ordinarily understand by the word, yet nevertheless it is still within the lower world of form and will be transcended when non-attachment is known. 3. nirvana, that condition into which the adept passes when the three lower worlds are no longer "attached" to him through his inclinations or karma, and which he experiences after he has: a. taken certain initiations, b. freed himself from the three worlds- 22- the light of the soul copyright 1998 lucis trust c. organized his christ body. strictly speaking those adepts who have achieved non-attachment but who have chosen to sacrifice

a can control his organs of sense-perception so that they no longer telegraph to the mind their reactions to that which is perceived, two things are brought about: a. the physical brain becomes quiet and still, b. the mind stuff or the mental body, the chitta, ceases to assume the various modifications and becomes equally still. this is one of the early stages of samadhi but is not the samadhi of the adept. it is a condition of intense internal activity instead of external; it is an attitude of one-pointed concentration. the aspirant is, however, responsive to impressions from the subtler realms and to modifications arising from those perceptions which are still more subjective. he becomes aware of a new field of knowledge, though as yet he knows not what it is. he ascertains that there is

hat the soul-perceptions become real to the man upon the physical plane. this meditation therefore is of a very high order as it follows upon the contemplative stage and is soul-meditation with the object of illuminating the vehicle upon the physical plane. 5. right perception. the experience of the soul, and the knowledge of the spirit or father aspect begins to form part of the brain content of the adept or master. he knows the plan as it is to be found on the highest levels and is in touch with the archetype. it is, if i might illustrate in this way, that this class of yogins have reached the point where they can perceive the plan as it exists in the mind of the "grand architect of the universe" they are now en rapport with him. in the other class of yogins, the point reached is that in

tion can be truly made. the mystic must eventually become the occultist: the head qualities and the heart qualities must be equally developed, for both are equally divine. 24. this ishvara is the soul, untouched by limitation, free from karma and desire. here we have the picture of the spiritual man as he is in reality. his relation to the three worlds is shown. this is the state of the master or the adept, of the soul who has come into its birthright, and is no longer under control of the forces and energies of the lower nature. there is given in this and the following three sutras, a picture of the liberated man who has passed through the cycle of incarnation and through struggle and experience has found the true self. here is depicted the nature of the solar angel, the son of god, the e

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

unknown "the removal of phenomenality consists in denying that phenomena have any connection with unification or that they can possibly attain to his holy essence; and the affirmation of eternity consists in being convinced that god always existed; and departure from familiar haunts means, for the novice, departure from the habitual pleasures of the lower soul and the forms of this world, and for the adept, departure from lofty stations and glorious states and exalted miracles; and separation from brethren means turning away from the society of mankind and turning towards the society of god, since any thought of other than god is a veil and an imperfection, and the more a man's thoughts are associated with other than god the more is he veiled from god, because it is universally agreed that

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

d and realized. the meaning is disclosed in a flash. let me illustrate: the words "the one enunciates the word which drowns the triple sound" are depicted by a shaft of light ending in a symbolic word in gold superimposed over three symbols in black, rose and green. thus are the secrets guarded with care. i felt it might be of interest to students to know this much about this ancient test book of the adepts- 46- a treatise on white magic copyright 1998 lucis trust our consideration of this rule will fall into two parts: the relation between the soul and the personality. this will be handled particularly with reference to meditation in the daily life, more than from the theoretical and the academical. the significance of the words "the lower light is thrown upward" these deal with the cente

s and guide himself thereby. when the point in evolution is reached where the student can contrast preceding lives, and gain knowledge of the basic colouring of his previous life cycle, then rapid progress in adjusting the life to law is made. when succeeding lives can be likewise apprehended by the student, and their colouring seen and known, then karma (as known in the three worlds) ceases, and the adept stands master of all causes and effects as they condition and regulate his lower vehicle. he aspires to the occult path and considers changes and events in the light of all preceding events, and the longer and more accurate his memory the more he can dominate all possible situations. thus two of the hindrances will be found to be: a. the comparative newness and change which is characteri

d a student more occupied with the master and what he will do than he is with his own side of the question! and yet the fitting of himself for service and the equipping of himself for useful cooperation is, or should be, his main preoccupation. inquiry about the master is more interesting than inquiry about the needed qualifications for discipleship. interest for the data available in relation to the adepts is more potent than the steadfast investigation into limitations and disabilities which should engross the aspirant's attention. curiosity as to the habits and methods of specific masters and their ways of handling their disciples is more prone to be displayed than patient application to right habits and ways of work in the life of the would-be disciple. all these matters are side issue

f the physical body and the organizing of his physical plane life. the student on the probationary path is learning a similar lesson in relation to his astral body, its focus, its desires and its work. the student on the path of accepted discipleship has to demonstrate this control and begin to discipline the mind nature and so function consciously in the mental body. the work of the initiate and the adept grows out of these achievements and they need not be dealt with here. the battle is spread over quite a series of lives, but in some one life it becomes critical; the final stand is made and arjuna triumphs in the fight, but only by letting krishna assume the reins of control, by learning mind control and by the revelation of the form of god. by distinguishing between the soul and the fo

e meaning is only conveyed at the fourth initiation when the nature of the planetary logos is revealed and his four avatars are definitely contacted through the direct mediatory work of sanat kumara. 7. a word now as regards the work of the ibezhan adepts and their mysteries; it is necessary here to point out that the whole trend of their work was in a way different and necessarily so, to that of the adepts at this time. their objective was to stimulate mysticism and the stimulating of the kingdom of god within the human atom. the nature of their work is most difficult for the average man of this time to comprehend, owing to the different state of his consciousness. the ibezhan adepts had to deal with a humanity which was in its infancy, whose polarization was most unstable, and whose coor

he permutations of these three groups of energies lead to the infinite complication which we find in nature. the claims of the astrologers as to the reality of the energies playing upon the human organism can be seen to be true; their claims as to their capacity to interpret are for the most part unfounded. so little is really known by the highest intelligence on the planet; for, forget not, that the adepts utilise primarily the intuition. these energies leave their mark upon every form in every kingdom in nature, acting as a retrograding or- 252- a treatise on white magic copyright 1998 lucis trust a stimulating force. they carry one type of energy on to a fuller expression of the quality of any form, or hold another back from a developed manifestation. it is not opportune here to outline

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

even psychological types, and the twelve creative hierarchies, as outlined for us in the secret doctrine. the 7+12=19, and if you add to these 19 expressions of the life the 3 major aspects of deity, which we call the life of god the father, the love of god the son, and the active intelligence of god the holy ghost, you arrive at the mystic number 22 which is called (in esotericism) the number of the adept. this simply means that the adept is one who comprehends the nature of the 19 forces as they express themselves through the medium of the triple divine manifestation, as it in its turn relates itself to human consciousness. it does not mean that the adept has mastered and can wield these 19 types of energy. they are consciously wielded only by the three synthetic builders or creators, wh

hey are consciously wielded only by the three synthetic builders or creators, who are: 1. the life which expresses itself through seven solar systems. the one about whom naught may be said. 2. the life which expresses itself through seven planets. the solar deity..god. 3. the life which expresses itself through seven planetary centres, or continents. the planetary logos..the ancient of days. what the adept has done has been to bring his seven centres of force, located in the etheric body, into a responsive condition to the higher spiritual forces; as he progresses he will find that he will gradually and sequentially become equally responsive to the above three types of synthetic force. on the path of discipleship, and until the third initiation, he learns to respond to the energy and to th

that achieved during the atlantean or fourth root race, which was under the dominant influence of the second and sixth rays. the flower of any race, and those who guarantee its achievement, are to be seen in the masters, initiates and disciples who, during any race, reach the goal which their souls have set. the reader must remember that the goal of adeptship is a steadily shifting one, and that the adepts of the aryan race will be higher in development, and of a more intellectual order, than those who reached that stage during the atlantean race. therefore the requirements for treading the path of discipleship in the present race are steadily increasing in difficulty as the centuries slip away. at the same time, the assets brought by the aspirant to the task of achieving discipleship lik

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

e-acquisition at will, but they are all held below the threshold of consciousness. livingness, being, wholeness and unity are the distinctive characteristics of this highly evolved stage, which is, in its turn, the foundation for that higher evolutionary cycle of which we know nothing but which is hinted at in a treatise on cosmic fire and in all references to the seven paths which open up before the adept of the fifth initiation. absorption into the one life is the nature of this elevated state of consciousness. freedom from all that is implied in the use of the words form and ego is the major characteristic, and, therefore, many ancient scriptures, when attempting to deal with and explain this supernormal and superlative condition, are forced back into the use of negatives, and the so-ca

, working in mental matter, control from the subjective side of life, the emergence of the great plan and the manifestation of divine purpose. this group of thinkers falls into seven main divisions and is presided over by three great lives or super-conscious entities. these three are the manu, the christ and the mahachohan. these three work primarily through the method of influencing the minds of the adepts and initiates. these latter, in their turn, influence the disciples of the world and these disciples, each in his own place and on his own responsibility, work out their concept of the plan and seek to give expression to it as far as possible. these disciples have hitherto worked very much alone except when karmic relationships have revealed them to each other and telepathic intercommun

s towards the world of spiritual realities and his life is one of discipline and service, then, at times, and when necessary, he can at will call into use these lower psychic powers in the service of the plan and in order to do some special work upon the astral plane. but this is a case where the greater consciousness includes normally the lesser consciousness. this is however seldom done even by the adepts, for the powers of the soul spiritual perception, telepathic sensitivity and psychometrical facility are usually adequate to the demand and the need to be met. i interject these remarks, as there are some enlightened men who use these powers, but it is always along the line of some specific service to the hierarchy and humanity, and not along any line connected with the individual. when

. divine vision .5 th 4. intuition .4 th 5. idealism .3 rd atmic. 1. beatitude. 7th 2. active service. 6th 3. realisation. 5th 4. perfection. 4th 5. all knowledge .3 rd it can be noted that we have not summed up the two planes of abstraction on the atmic and the buddhic planes, the reason being that they mark a degree of realisation which is the property of initiates of higher degree than that of the adept, and which is beyond the concept of the evolving human unit, for whom this treatise is written. we might, here, for the sake of clarity, tabulate the five different aspects of the five senses on the five planes, so that their correspondences may be readily visualised, using the above table as the basis: a. the first sense. hearing. 1. physical hearing. 2. clairaudience. 3. higher clairau

ent which would, if persisted in for a sufficient length of time, automatically make the use of the lower powers impossible because the shift of the flow of energy will be into the centres above the diaphragm. it is well known in psychic circles that mental training does bring to a close the psychic cycle. there are three ancient rules which in the last period of the atlantean cycle were given by the adepts of the time to their disciples. you must bear in mind that the problem before the hierarchy at that time was to bring to an end temporarily the then normal psychic emphasis and start the flow of the forces to the upper part of the body. these three rules can be connected in your minds with the three methods touched upon above. i. shun the pits of hell, oh, chela. let your feet go hurryi

mean not only good health and the full and free use of all the faculties (higher and lower) but direct contact with the soul. it will produce that constant renewing of the body which is characteristic of the life expression of the initiate and the master, as well as of the disciple, only in a lesser degree. it will produce rhythmic expression of the divine life in form. to the clairvoyant view of the adept as he looks at the aspirant or disciple, it causes: 1. the rhythm of manifestation. this is the cause of the appearance and the disappearance of the form. the adept, by looking at the body, can tell just how long it has been in incarnation and how long it will still continue to "appear. the state of the pranic channels reveals this accurately, particularly those found below the diaphragm

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

life the emergence of the great plan and the manifestation of divine purpose- 2- telepathy and the etheric vehicle copyright 1998 lucis trust this group of thinkers falls into seven main divisions and is presided over by three great lives or super-conscious entities. these three are the manu, the christ, and the mahachohan. these three work primarily through the method of influencing the minds of the adepts and the initiates. these latter in their turn influence the disciples of the world, and these disciples, each in his own place and on his own responsibility, work out their concept of the plan and seek to give expression to it as far as possible. it is, therefore, as you can surmise, a process of stepping down rates of vibration until they are sufficiently heavy to affect physical plane

oughtforms. an illustration of this is to be found in the history of the league of nations. before he took up special work, the master serapis sought to bring through some constructive idea for the helping of humanity. he conceived of a world unity in the realm of politics which would work out as an intelligent banding of the nations for the preservation of international peace. he presented it to the adepts in conclave and it was felt that something could be done. the master jesus undertook to present it to his group of disciples as he was working in the occident. one of these disciples on the inner planes, seized upon the suggestion and passed it on (or rather stepped it down) until it registered in the brain of colonel house. he, not recording the source (of which he was totally- 3- tele

law produces results in the mind or mental body. the understanding of the second law produces results in a lesser receiving station, the brain. this is possible through the strengthening of a man's own mental reaction by the mental reaction of others, similarly receptive. it will be found therefore that this process of communication, governed by these two laws, has always been in operation among the adepts, the initiates and the senior disciples who are in physical plane bodies. now the operation of this process is to be extended and steadily developed by the emerging group of mystics and world servers who constitute, in embryo, the world saviour. only those who know something of the meaning of concentration and meditation and who can hold the mind steady in the light will be able to unde

n process of mastering. it might be said, in order that you may understand more easily, that "impression" governs and conditions all those within the hierarchy whose abstract mind is highly developed. it is not fully developed in the case of many disciples in the- 40- telepathy and the etheric vehicle copyright 1998 lucis trust ashram, and hence only certain members of the hierarchy (the masters, the adepts and initiates of the third degree) are permitted to know the details of the plan; these are protected by means of this very science of impression. the remaining members of the hierarchy take their orders from their seniors. mind the focus of planetary development i would ask you to remember that, in our planetary development, the emphasis of the entire evolutionary process is on the min

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

d when the number of petals of: a. our earth planet b. our planetary polar opposite c. our complementary equilibrising planet- 378- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust is committed to the initiate (c.f. 1018. 36 "within the hall of wisdom, there exists a department of which the modern astrological organisations are dim and uncertain reflections. the adepts connected with it work not with humanity but concern themselves specifically with "casting the horoscopes" of the various great lives who inform. the kingdoms of nature, with ascertaining the nature of the karmic influences working out in the manifestation of the three planetary logoi (mentioned under point 35 above. they progress these various horoscopes for the next stated cycle and t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

s, the eye of vision is the illumined mind. upon the path of initiation it is that of which the eye of the mind is the exteriorisation the intuitional perception of the soul itself. but as evolution proceeds, that- 174- discipleship in the new age- volume ii copyright 1998 lucis trust which is brought to the point of perceiving the existing verities differs vastly as the centuries slip away. e'en the adept of the present is pronouncedly more perceptive and more accurately interpretive and his vision more penetrative than was the adept in atlantean days, and the initiate who will achieve initiate-perception during the coming aquarian age will be greatly in advance of those who now function as the adepts of today. i have warned you that discipleship is becoming increasingly difficult. this i

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

l-to-good, and this will express itself via the men of goodwill on earth. this requires a great act of absorption by the hierarchy" the buddha will start the process at the time of his appearance, through the use of a great first ray mantram. this can be used only by someone of his initiate standing and in collaboration with the lord of the world. he will thereby deflect the shamballa force which the adepts of the black lodge have turned loose into the axis nations; this has been made possible by their receptivity to the will-to-power. he will "corral" it (if i may use such a colloquial and inappropriate term) and will place it at the disposal of the christ. the reception and the acceptance of this first ray energy will require a tremendous effort upon the part of the christ, the custodian

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

ition, being simply the vehicle for prana or life and the centre which it uses exists in a category by itself. 3. all subhuman forms in their aggregate prove a powerful deterrent factor in the progress towards emancipation of the real man. they form the opposite to what we understand by the world of the master and the two are in direct opposition to each other from the standpoint of the aspirant. the adept can enter the world of form, can contact it, work in it and remain unaffected by it because there is nothing in him to respond to it. he sees through the illusion to the reality behind and, knowing where he stands himself, there is naught in the appeal and the demand of these lunar lords to attract him. he stands midway between the pairs of opposites. in the realisation of the nature of

y ahead of him and for which he has been preparing for close upon three thousand years so exalted and peculiar an initiation it is. it is this influence also which has enabled the master r. to assume the mantle of the mahachohan and become the lord of civilisation a civilisation which will be conditioned by the rhythm of the seventh ray. incidentally, it is this aquarian influence which has given the adepts of the black lodge the power to bring universal death throughout the world. these evil beings have responded to the will energy of shamballa and to the life-giving vitality, but have used it in keeping with their own evil intentions and with the power conferred by their standing upon the cosmic ladder of evil. hence the war. i only mention this as a striking example of the oft misunders

ane. a treatise on cosmic fire, page 789 i have earlier told you that the astral body is an illusion. it is eventually discovered to be nonexistent by the man who has achieved the consciousness of the initiate. when buddhi reigns, the lower psychic nature fades out. when the antahkarana is built, and the mental unit is superseded by the manasic permanent atom, and the causal body disappears, then the adept knows that the lower mind, the mental body, is also an illusion and is, for him, non-existent. there are then as far as his individual consciousness is concerned only three focal points or anchorages (both of these expressions are inadequate to express the full meaning: 1. humanity, in which he can focus himself at will through the medium of what is called technically the "mayavirupa" a

ANALYSIS OF THE 5 6 INITIATION

of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manifest and pronounced in trapt. the rose and cross is a symbol of the crux ansata and is the key to the opening of the seven-sided vault of the adepti. the vault is a mystical symbol of that which is truly alive and yet buried and beyond the range and comprehension of animal man. the vault cannot be approached by the candidate unless, first, he be scourged and his physical body be likened to christ. second, he must be crucified and die with christ "for if ye will die with christ, ye shall rise with christ" clearly, we can see that the

y the purified man, who having undergone study in the outer and initiated into the inner can enter the center of the sacred mountain; this purified man is hwchy. one hundred and twenty is h v a, multiplied by ten, the number of sephiroths. thus the above formula creates a rainbow and the new initiate is amoun. 5 as the chief adept knocks again to begin a new vibration, the shrine of the vault and the adepti, both of the second and the third order, formulate the alchemical process of the great work. the vault is now ready for the reception of "the light" entrance into the vault all face east. the chief adept opens the door of the vault, and the three chiefs formulate a triangle by their positions in the vault. by joining the wands above and the ankhs below, they formulate a pyramid. the thr

the ceiling of the vault. now, for the first time, his lower will sees at last the irresistible light. the altar is a potent glyph of the" great work" it is a compendium of achad. the center c helps to compose the name hcwhy. this fire of life expands outward within the four elemental circles. in this, it is an example of the five principles of man that must be united into perfection and for this the adept does work continuously. the lion and red rose are a symbol of first cause, the beginning, the dawn. it is further symbolized by the virgin mother and the great work. nequaquam vacuum means "nowhere a void" this is the motto written about the lion. it can be summed up in saying that "before abraham was "i am" the eagle and the chalice stand for the blood that must be shed for the remissio

in mother and the great work. nequaquam vacuum means "nowhere a void" this is the motto written about the lion. it can be summed up in saying that "before abraham was "i am" the eagle and the chalice stand for the blood that must be shed for the remission of sins. it is the purifying waters from the cup of the stolistices. libertas evangelii, the "liberty of the gospel" is the free will that only the adept can process. in addition, the sacrifice of the cross is a doorway to freedom without the restriction of the law. the man and the dagger explain the final result. w is b, the tarot card being the hierophant. the dagger is the tool through which the adept/hierophant must cut through the restriction of the true will. 8 dei inacta gloria, the "unsullied glory of god" is the end of all things

ARCHANGELIC FORCE ON THE PATHS

of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 archangelic force on the paths herein containeth the archangelic forces that governeth the paths on the tree of life. let the adept call on these archangelic forces when either skrying or traveling in the spirit vision in a specific path. it should be remembered by the z.a.m. that these are potent forces that bringeth forth the complete potential of the microcosmic path in which they govern. therefore, the following instructions may prove helpful. 1. first and foremost, we must always give due reverence to the lord o

cosmic path in which they govern. therefore, the following instructions may prove helpful. 1. first and foremost, we must always give due reverence to the lord of the universe, for it is written: even as the whole is greater than its parts, so is he greater than we. it is particularly important in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from the macrocosm. therefore, we utilize the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall in

ath, because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall into a separate classification. this archangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth. 4. the adept may wish to light up the \yyj u in the microcosm. the use of these archangelic forces along with the divine names attributed to the sephiroth shall prove extremely useful. here are the angelic forces that governeth the paths: 3 path archangel hebrew a raph rthe templar orders in freemasonry an historical consideration of their origin and development by arthur edward waite having regard t

BALANONES TEMPLE OF SET FAQ

of thought are called orders. some such as the order of the vampyre or the order of the trapezoid are well known beyond the boundaries of the temple walls, while others have lower profiles. the job of the fourth degree is the discovery and articulation of communicable methods of initiation. the orders bear the same relationship to the temple as departments do to a university. they are places for the adept to specialize in pursuit of the specialized tools for their personal achievement- the fifth wears a purple medallion. the sixth wears a gold medallion. the distinctions between these grades of initiation are very meaningful within the temple of set, but for most purposes you can consider them as variations upon the fourth degree. why do you turn the pentagram upside down? or as flagg@tia

ho wish to participate in group discussions and activities by correspondence. 5.5.2 orders of the temple of set iv* setians, masters of the temple, may found orders within the temple of set. if you were to think of the temple of set as a college of higher learning, the orders could be seen as departments within the school, each concentrating on specific flavors of exploration. they are places for the adept to specialize in pursuit of the specialized tools for their personal achievement. some orders, like the order of the vampyre or the order of the trapezoid, are well known beyond the boundaries of the temple walls, while others have lower profiles. the ref document includes more information, specifically concerning the order of the trapezoid. 5.6 the high priest- the high priest of the te

BEHOLDERS OF NIGHT

sh. ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not see. ahriman and its female counterpart, az[3, are the early fountainheads of the gnosis of the sabbat or al-zabbat, the freedom from the trappings of flesh and the awakening of the nightside consciousness. this is the primal gnosis of sorcery itself, which is the dark well of the elixir of the adept, the one who drinks of the dual ecstasies of the sun and the moon[4. the arcanum of the luciferian path is a resounding voice of the king and queen of witchblood, being samael and lilith[5. the key to the gnosis of the fallen angels is within their very essence, being of the sun and the moon. the sorcerer may seek the sexual union of both within his or her self, allowing the pleasure of

ed-down, sometimes spiritually impotent off shoot of christianity, which seemed to plague much of all western culture. in our primal selves, the forgotten areas deep within the mind, from which christianity could not pervert, leviathan guarded the gateway, and soon lilith and samael again emerged from the light of azazel, called lucifer, the bringer of light. that the challenge of the initiate to the adept is the very self, that the dark wells of the watchers were guarded by our own demons and angels, and that we must unite the worlds to create the ecstasy of the self. the left hand path itself is the path of disunion from the natural order or objective universe. witches, are considered wise unto their very name, which indicates and objective view of their own surroundings and life. life i

BLACK WITCHCRAFT

or solitary practice. none of these ritual tools are required for practice, which depends solely on the means and predilection of the sorcerer. godforms hold specific power within the cults of witchcraft as what is empowered from the practitioner themselves. the gods and goddesses would not exist in any tangible form if humanity did not empower them; either subconsciously or consciously, thus by the adept becoming does the godform become. deific energy is a source not only based within the blood of the practitioner, of the atavistic or primal recesses of the human mind. this deific energy or power may be recalled into the flesh and conscious mind of the practitioner, thus one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian trib

ual ideas of skir-hand witchcraft within the circle, that all may arise from their imaginations the arcana of the luciferic spirit, be it of darkness or light. as the realization of initiatory experience is known by the individual, there is no longer a sense of emptiness regarding the ownership and commitment within the heart of the witch; it is known and believed according to the predilection of the adept. the ritual workings found in the luciferian witchcraft grimoire and other collections by myself present actual workings to manifest both infernal and luciferian spirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with t

BLAVATSKY H P ANTHROPOGENESIS

on, they are gods and men- when incarnated in the nether world. let the reader be reminded, in this connection, of the fact that apollonius met in kashmir buddhist nagas- which are neither serpents zoologically, nor yet the nagas ethnologically, but "wise men" the bible, from genesis to revelations, is but a series of historical records of the great struggle between white and black magic, between the adepts of the right path, the prophets, and those of the left, the levites, the clergy of the brutal masses. even the students of occultism, though some of them have more archaic mss. and direct teaching to rely upon, find it difficult to draw a line of demarcation between the sodales of the right path and those of the left. the great schism that arose between the sons of the fourth race, as s

n into the region of animalism and bestiality. for, as the zohar shows, that matronethah (shekinah, the wife of metatron symbolically "is the way to the great tree of life, the mighty tree" and shekinah is divine grace. as explained: this tree reaches the heavenly vale and is hidden between three mountains (the upper triad of principles, in man. from these three mountains, the tree ascends above (the adept's knowledge aspires heavenward) and then redescends below (into the adept's ego on earth. this tree is revealed in the day time and is hidden during the night, i.e, revealed to an enlightened mind and hidden to ignorance, which is night (see zohar i, 172, a and b "the tree of the knowledge of the good and the evil grows from the roots of the tree of life (comm) but then also "in the kaba

, still a female animal, who in the kabalistic and talmudic allegories is called the female reflection of samael, samael-lilith, or man-animal united, a being called hayo bischat, the beast or evil beast (zohar. it is from this unnatural union that the present apes descended. the latter are truly "speechless men" and will become speaking animals (or men of a lower order) in the fifth round, while the adepts of a certain school hope that some of the egos of the apes of a higher intelligence will reappear at the close of the sixth root-race. what their form will be is of secondary consideration. the form means nothing. species and genera of the flora, fauna, and the highest animal, its crown- man, change and vary according to the environments and climatic variations, not only with every roun

of existence in the twinkling of an eye. and this is the true meaning of the verse in the commentary which says "the great dragon has respect but for the 'serpents' of wisdom, the serpents whose holes are now under the triangular stones" i.e "the pyramids, at the four corners of the world (b) this tells us clearly that which is mentioned more than once elsewhere in the commentaries; namely, that the adepts or "wise" men of the three races (the third, fourth and the fifth) dwelt in subterranean habitats, generally under some kind of pyramidal structure, if not[[vol. 2, page] 352 the secret doctrine. actually under a pyramid. for such "pyramids" existed in the four corners of the world and were never the monopoly of the land of the pharaohs, though until found scattered all over the two ame

the serpent or the dragon under its several aspects- the sidereal and cosmic glyphs. every astronomer- besides occultists and astrologers- knows that, figuratively, the astral light, the milky way, and also the path of the sun to the tropics of cancer and capricorn, as well as the circles of the sidereal or tropical year, were always called "serpents" in the allegorical and mystic phraseology of the adepts. this, cosmically, as well as metaphorically. poseidon is a "dragon "chozzar, called by the profane neptune (peratae gnostics; the "good and perfect serpent" the messiah of the naaseni, whose symbol in heaven is draco. but one ought to discriminate between the characters of this symbol. for instance: zoroastrian esotericism is identical with that of the secret doctrine; and when, as an

ge] 361 who were enoch and the others (a) with at-al-as "the divine sun" and (b) with tit "the deluge" but this, if true, is only the exoteric version. esoterically, the meaning of their symbols depends on the appellation, or title, used. the seven mysterious, awe-inspiring great gods- the dioscuri* the deities surrounded with the darkness of occult nature- become the idei (or idaeic finger) with the adepthealer by metals. the true etymology of the name lares (now signifying "ghosts) must be sought in the etruscan word "lars "conductor "leader" sanchoniathon translates the word aletae as fire worshippers, and tabor believes it derived from al-orit "the god of fire" both are right, as in both cases it is a reference to the sun (the highest god, toward whom the planetary gods "gravitate (ast

BLAVATSKY H P COSMOGENESIS

ions concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defined. 177 the lunar monads- the pitris. 179 a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnates in animal man. 233 formation of man: the thinker. 238 occult and kabalistic pneumatics. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his

their elephants and their spouses pertaining of course to fancy and afterthought, though all of them have an occult significance. the lipika (a description of whom is given in the commentary on stanza iv. no. 6) are the spirits of the universe, whereas the builders are only our own planetary deities. the former belong to the most occult portion of cosmogenesis, which cannot be given here. whether the adepts (even the highest) know this angelic order in the completeness of its triple degrees, or only the lower one connected with the records of our world, is something which the writer is unprepared to say, and she would incline rather to the latter supposition. of its highest grade one thing only is taught: the lipika are connected with karma- being its direct recorders[[footnote(s* the jews

ds this phenomenal universe as a great illusion, the nearer a body is to the unknown substance, the more it approaches reality, as being removed the farther[[vol. 1, page] 146 the secret doctrine. from this world of maya. therefore, though the molecular constitution of their bodies is not deducible from their manifestations on this plane of consciousness, they nevertheless (from the standpoint of the adept occultist) possess a distinctive objective if not material structure, in the relatively noumenal- as opposed to the phenomenal- universe. men of science may term them force or forces generated by matter, or "modes of its motion" if they will; occultism sees in the effects "elemental (forces, and, in the direct causes producing them, intelligent divine workmen. the intimate connection of

the moon from the astronomical, geological, and physical standpoints. as to her metaphysical and psychic nature it must remain an occult secret in this work, as it was in the volume on "esoteric buddhism" notwithstanding the rather sanguine statement made therein on p. 113 (5th edition) that "there is not much mystery left now in the riddle of the eighth sphere" these are topics, indeed "on which the adepts are very reserved in their communications to uninitiated pupils" and since they have, moreover, never sanctioned or permitted any published speculations upon them, the less said the better. yet without treading upon the forbidden ground of the "eighth sphere" it may be useful to state some additional facts with regard to ex-monads of the lunar chain- the "lunar ancestors- as they play a

"esoteric buddhism" p. 46. and in such case, as the teacher remarks in a letter to him "why this preaching of our doctrines, all this uphill work and swimming in adversum flumen? why should the west. learn. from the east. that which can never meet the requirements of the special tastes of the aesthetics" and he draws his correspondent's attention "to the formidable difficulties encountered by us (the adepts) in every attempt we make to explain our metaphysics to the western mind" and well he may; for outside of metaphysics no occult philosophy, no esotericism is possible. it is like trying to explain the aspirations and affections, the love and hatred, the most private and sacred workings in[[vol. 1, page] 170 the secret doctrine. the soul and mind of the living man, by an anatomical descr

w some general explanations may be given. it must be plain to everyone that they are monads, who, having ended their life-cycle on the lunar chain, which is inferior to the terrestrial chain, have incarnated on this one. but there are some further details which may be added, though they border too closely on forbidden ground to be treated of fully. the last word of the mystery is divulged only to the adepts, but it may be stated that our satellite is only the gross body of its invisible principles. seeing then that there are 7 earths, so there are 7 moons, the last one alone being visible; the same for the sun, whose visible body is called a maya, a reflection, just as man's body is "the real sun and the real moon are as invisible as the real man" says an occult maxim. and it may be remark

BLUE EQUINOX

suitable for the same. the equinox 28 liber cdxviii. liber xxx rum vel s culi, being of the angels of the thirty aethyrs the vision and the voice. besides being the classical account of the thirty thyrs and a model of all visions, 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 templi should in particular be taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. t

a. those who discovered the ciphers wrote to s.d.a, and in accordance with instructions received, an order was founded which worked in a semi-secret manner. 9. after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleages of s.d.a. it was written by one of them that s.d.a..s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgements of any other person whomsoever. how much more, then, one of themselves, and that one most highly revered. they had refrained from active opposition. the adept who wrote this added that the order had already quite liber lxi 57 enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one cal

thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. the equinox 70 56. and adonai said: the strong brown reaper swept his swathe and rejoiced. the wise man counted his muscles, and pondered, and understood not, and was sad. reap thou, and rejoice! 57. then was the adept glad, and lifted his arm. lo! an earthquake, and plague, and terror on the earth! a casting down of them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble

xceedingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43. then the faun was enraptured, and followed far; at last the harper was silent, and the faun became pan in the midst of the primal forest of eternity. 44. thou canst not charm the dolphin with silence, o my prophet! 45. then the adept was rapt away in bliss, and the beyond of bliss, and exceeded the excess of excess. 46. also his body shook and staggered with the burden of that bliss and that excess and that ultimate nameless. liber lxv 75 47. they cried he is drunk or he is mad or he is in pain or he is about to die; and he heard them not. 48. o my lord, my beloved! how shall i indite songs, when even the memory of t

ties, and is impossible without it. power being the main desire of man, it is only necessary so to condition its possession that it be not abuse. wealth is of no account in the o.t.o. above a certain grade all realisable property, with certain obvious exceptions. things in daily use, and the like.must be vested in the o.t.o. property may be enjoyed in accordance with the liber clxi 237 dignity of the adept of such grade, but he cannot leave it idle or sequestrate it from the common good. he may travel, for instance, as a railway magnate travels; but he cannot injure the commonwealth by setting his private car athwart the four main lines. even intellectual eminence and executive ability are at a certain discount in the order. work is invariably found for persons possessing these qualificati

t the material world is a shadow show. yet he seems to think that the real (that is, the ideal) world is more easy of apprehension, if we bind ourselves hand and foot by the senseless and cruel taboos of the most primitive tribes. he also errs, as it seems to us, in placing the yogi whose attainment is wholly selfish above the man of genius. blavatsky made no such error. she placed the poet above the adept. in spite of his prave .orts, mr. bragdon is not a clear thinker like hinton. he is just a little bourgeois who has put on hinton.s hat, and it comes down very far indeed over his eyes. he cannot see that the interpretation of phenomena as spiritual does not destroy their reality and the truth of their reviews 295 mutual relation, but rather confirms it. shallow thinkers always seem to b

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

it extends several inches beyond the etheric body. then, beyond the astral body, are the mental and spiritual bodies. due to their elasticity, and the speed at which they function, it is impossible to define physical limits for these last two. although the vibrations of the non-physical bodies are too high a rate to be detected by the physical eye, the energy patterns that emanate can be seen by the adept. these energy patterns are what is known as the aura. usually the energy of the etheric body is detected, or "seen, first because of its denseness. as your perceptions improve you can begin to detect the energy that radiates beyond the etheric body. often it can be seen flowing, ebbing and spiralling much like the northern lights. the colors detected are usually indicative of the person'

CASE PAUL F THE BOOK OF TOKENS

with god. comment has been reduced to such explanation as seems required to make certain qabalistic terms intelligible to the uninitiated. paragraphs of the comment are numbered the same as the paragraphs of the text. dr. paul foster case founded builders of the adytum, a non-profit organization, in order to assure the survival and extension of the hermetic sciences, which the book of t o k e n s the adepts who had gone before him placed in his care. the modesty of this great soul is revealed by the fact that he rarely thought to put his signature to the voluminous writings and lessons on ageless wisdom which he left to posterity in the care of builders of the adytum. dr. case entered into his life's work at a very early age, due to his recall of past lives as a qabalistic initiate and ade

CHRONOLOGIA RORISPERGIUS

5-1797/8 charles-pierre-paul savalette de lange. keeper of the royal treasury, grand officer of the grand orient, and a high initiate of masonry 'versed in all mysteries, in all the lodges, and all the plots' in order to unite all the masonic groups he made his lodge a mixture of all sophistic, martiniste, and masonic systems 'and as a bait to the aristocracy organized balls and concerts at which the adepts, male and female, danced and feasted, or sang of the beauties of their liberty and equality, little knowing that above them was a secret committee which was arranging to extend this equality beyond the lodge to rank and fortune, to castles and to cottages, to marquesses and bourgeois' alike (webster, quoting barruel) 1748 tarot de grimaud 1748-1830 adam weishaupt 1749-56 swedenborg's ar

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

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

he triangle formed above by the wands into the pastos or the physical body through the ankhs below. in this case, the physical body of the third order is the devoted adepti of the second order. the etheric link is now sealed and confined through the lvx sign and the grand word. banishing of negative energy in the vault now we address the quarter of how negative energy is removed from the vault of the adepti. the link and lvx bring forth the light and seal the link, but negative energy still remains since no banishing may be performed in the vault. 6 the chief adept absorbs this negative energy in the vault. here, the chief adept must aspire to his highest level of spiritual consciousness. in brief, he is taking on the christ archetype of taking on the "sins of the world" in this case, he i

em so that they may too be utilized in the performances of the great work. the chief adept who is in the pastos is at the brunt of the incoming current. this current is discharged into his astral form. the resurrection now the pastos is removed and the resurrection is beheld. there is no more old power, all is new! the chief adept now takes the sign of osiris risen. on returning to the vault, all the adepts circumambulate to help create the vortex and to symbolize the journey of the l around the a. 7 conclusion at this point after the final confirmation, the second order adepts may discuss group goals for the next 12 months. the closing of the vault is then procured. the pastos is returned inside with a lid on. 5=6 signs are given as a final sealing and blessing and closing of the ceremony

DARK GODS

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 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 l

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 my earlier books refused to even contemplate the publication of this one because of the names it named and because the agenda for global dictatorship that i

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ylon, egypt, and greece, which guarded their knowledge with enormous secrecy; the smallest violation of the oath of secrecy was punishable by death. from this foundation came today's massive secret society network. these mystery schools of initiation were inspired by the negative elements of the fourth dimension, and have been supervised by them through the consciousness of the highest initiates, the adepts, since that time. in his study fragments of a faith forgotten, professor g. r. s. mead says "a persistent tradition in connection with all the great mystery institutions was that their several founders were the introducers of all the arts of civilization; they were either themselves gods or were instructed by gods- in brief, that they were men of far greater knowledge than any who had c

rhood, who then manipulate the blind (the mass of humanity. with the united states now created and in brotherhood hands, the control of the world could be advanced even more quickly than before. 36..and the truth shall set you free sources 1 professor g.r.s. mead, fragments of a faith forgotten (the theosophical publishing society, london, 1906) 2 manly p. hall, america's assignment with destiny: the adepts in the western esoteric tradition, part five (philosophical research society, los angeles, 1979) p58 3 it is interesting to look at where the symbol of the red cross is used today. not all of them will be signs of templar control, maybe, but many certainly will 4 letter by lt. colonel harold z. onlmeyer, commander, 8 reconnaissance technical squadron (sac, united states airforce, westov

DAVID ICKE CHILDREN OF THE MATRIX

hin 31 gods of the new millennium, pp 226 and 227 32 manly p. hall, the secret teachings of all ages (the philosophical research society. los angeles, california, 1988, p al 33 an excellent source of information on this story is the temple and the lodge by michael baigent and richard leigh, published by arcade publishing, new york, in 1989 34 see manly p. hall's america's assignment with destiny, the adepts of the western tradition, published by the philosophical research society. los angeles, california, in 1979 chapter 7 serving the dragon: the past great spirits have always experienced violent opposition from mediocre minds. albert einstein he ancient world abounds with stories of the serpent or dragon race and royal kings, queens, and emperors who claim their right to rule through thei

he sumer empire began to expand to the centres of its former motherlands. the carriers of the atlantean/lemurian knowledge in britain and other parts of europe were called the naddred or adders, a welsh name for serpent.49 they are better known as the druids, a gaelic word in ireland meaning a wise man, sorcerer, or serpent, and they were called the "snake priests. an irish manuscript claims that the adepts of the druidic arts descended from the tuatha de danaan "the people of the serpent goddess dana".50 apparently the tuatha de danaan were also called the sumaire. these were the former atlantean peoples who settled in asia minor (turkey) and then expanded out into europe. it was they who called britain "albion" after albina, the eldest daughter of danaus, an ancient danaan priest.51 dana

vels that feed into the scottish and york rite degrees "the blue degrees are but the outer court or portico (porch) of the temple. part of the symbols are displayed there to the initiate, but he is intentionally misled by false interpretation. it is not intended that he shall understand them, but it is intended that he shall imagine that he understands them..their true explication is reserved for the adepts, the princes of masonry (those of the 32nd and 33rd degrees."14 meanings and. meanings even those at the 32nd and 33rd levels are mis-led unless they are inner-circle bloodline. jim shaw says there are two meanings given to freemasons, the exoteric to the lower initiates and the esoteric to the higher ones. but there is a third- the truth- and that is given only to a tiny elite of blood

DAVID ICKE THE BIGGEST SECRET

dge in paris. this was the lodge ofbenjamin franklin, the writer v oltaire, and other french revolutionaries.20 a lock ofgeorge washingtons hair was sent to bolivar, via the french and americanrevolutionary, lafayette, as a token of his esteem.21america, the land of the free? what a joke! sources1prince henry st clairs voyage to the new world, p 160.2manly r hall, americas assignment with destiny the adepts in the western tradition(philosophical research society, los angeles, 1979, part five, p 50.3james shelby downard, sorcery, sex, assassination, and the science of symbolism, anarticle in the book, secret and suppressed, edited by jim keith (feral house, p0 box 3466,portland, oregon 97208, 1993, p 62.4ibid, p 61.5ibid.6ibid, p 62.7the temple and the lodge, p 238.8john daniel, scarlet and

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

within freemasonry who are well-meaning and they make up the visible or "good works" organization of freemasonry. they also have no knowledge of the invisible organization within freemasonry. albert pike said something very interesting concerning the brethren in the visible society "masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be mislead; to conceal the truth, which it calls light, and draw them away from it [morals and dogma, p. 104-5, 3rd degree] albert pike specifically says in the above quote that masonry is a religion after the order of the satanic mysteries, the equally satanic

DEITUS

eres may be seen as planes of consciousness on each of which the symbols share a common theme. the map of the spheres shows the aeonic sphere as being beyond the heavenly spheres. the aeonic sphere could be described as a circle surrounding all of the spheres since it is closest to the universal subconscious. traditionally, a magician begins as a novice or neophyte and over time becomes an adept. the adept continues to advance in knowledge and eventually becomes a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the performance of rituals or ceremonies intended to signify that the magician has entered a new stage in his career. the magister templi may ultimately cross the abyss, come face to face

DEMONIC BIBLE

is type have not before been made available to the aspiring wizard because of the inherent danger involved. in other satanic rituals demons are invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces which they call upon as something alien to themselves and "evil. the adept practitioner realizes that these forces are not external (existing within the objective universe) but internal (existing within the sorcerer's subjective mind. what will become apparent to the practitioner of these rites is that satan, lucifer, belial, and leviathan are aspects of the human psyche, archetypes which exist within the subconscious and sub rational mind, not external beings

DION FORTUNE MYSTICAL QABALA

nts of a literature which have come down to us are medieval forgeries. they would be greatly surprised if they knew that these fragments, supplemented by manuscripts that have never been allowed to pass out of the hands of initiates, and completed by an oral tradition, are handed down in schools of initiation to this day, and are used as the bases of the practical work of the yoga of the west. 2. the adepts of those races whose evolutionary destiny is to conquer the physical plane have evolved a yoga technique of their own which is adapted to their special problems and peculiar needs. this technique is based upon the well-known but little understood qabalah, the wisdom of israel. 3. it may be asked why it is that the western nations should go to the hebrew culture for their mystical tradit

that i would recommend to the white races the traditional western system, which is admirably adapted to their psychic constitution. it gives immediate results, and if done under proper supervision, not only does it not disturb the mental or physical equipoise, as happens with regrettable frequency when unsuitable systems are used, but it produces a unique vitality. it is this peculiar vitality of the adepts which led to mystical qabala page 8 the tradition of the elixir of life. i have known a number of people in my time who might justly be considered adepts, and i have always been struck by that peculiar ageless vitality they all possessed. 20. on the other hand, however, i can only endorse what all the gurus of the eastern tradition have always averred-that any system of psycho-spiritual

ll make a great mistake if we try to prove with herbert spencer that because a thing is unknown by any capacity of the mind we at present possess, that it must for ever be unknowable. time is not only increasing our knowledge, but evolution is increasing our capacity and initiation, which is the forcing-house of evolution, bringing faculties to birth out of due season, brings the consciousness of the adept within reach of vast apprehensions which are as yet below the horizon of the human mind. these ideas, though clearly apprehended by himself after another mode of consciousness, cannot be conveyed by him to anyone who does not share this mode of consciousness. he can only put them forth in symbolic form; but any mind that has in any way had experienc of this wider mode of functioning will

ee of knowledge until this technique of the mind has been mastered; for it is not the [page 66] conscious mind to which the tree appeals, but subconsciousness, for the logical method of the qabalah is the logical method of dream association; but in the case of the qabalah the dreamer is the racial subconsciousness, the oversoul of the peoples, the earth-spirit. into communion with this earth-soul the adept enters by means of meditation on the prescribed symbols. this is the real import of the tree and its corre spondences. 15. the highest of the four worlds, atziluth, the plane of pure deity, is called by the qabalists the archetypal world. it is also called, in the somewhat clumsy translation of macgregor mathers, the intellectual world. this term is misleading. it is only intellectual as

man, or macrocosm, and all the forces of nature are spontaneously directed towards the elimination of the foreign substance and the restoration of the normal equilibrium of stresses. nature fights the magician tooth and nail; consequently, whosoever has resorted to unconsecrated magic may never lay down his sword, but must always be on the defensive in order to maintain that which he has won. but the adept who starts his work in the kether of atziluth, that is to say in spiritual principle, and works that principle downwards to its expression on the planes of form, employing power drawn from the unmanifest for this purpose, has made his operation a part of the cosmic process, and nature is with him instead of against him. 15. we cannot hope to understand the nature of kether in atailuth, b

d through the christcentre of tiphareth, just as geburah reflects into netzach. this teaches us a great deal, for it indicates that for conscious ness to rise from form to force, and for force to descend to form, it must pass through the centre of equilibrium and redemption, to which are assigned the mysteries of the crucifixion. 19. it is to the sphere of chesed that the exalted consciousness of the adept rises in his occult meditations; it is here that he receives the inspirations which he works uut on the planes of form. it is here that he meets the masters as spiritual influences contacted telepathically, without any intermingling of personality. this is the true, and the highest, mode of contact with the masters, contact with them as mind to mind in their own sphere of exalted conscio

DION FORTUNE PSYCHIC SELF DEFENSE

feet or so; or it may be projected as a nebulous cloud, connected with the medium by a tenuous thread. this cloud can be organised into distinct forms, having the semblance of life and acting as vehicles for conscious wills. there is a great deal of information available on this subject in the literature of spiritualism, to which reference may be found in the bibliography at the end of this book. the adept who was head of the occult college to which i have previously referred, and from whom i received my first training in occultism, was able to perform this operation, and i have many times seen him do it. he would go into deep trance, after a few convulsive movements, somewhat like a slow tetany, and would then lose about two-thirds of his 22 of 103 weight. i have many times helped to lift

same time every evening the dogs in a neighbouring mews began a furious outcry of barking and howling, and a few moments later the french window leading on to the verandah would open. it did not matter how often they got the locksmith to it, nor how they barricaded it, open it would come at the appointed time, and a cold draught sweep through the flat. this phenomenon took place one evening when the adept, z, was present, and he declared that an unpleasant invisible entity had entered. they lowered the lights, and were able to see a dull glow in the corner he indicated, and when they put their hands into this glow, felt a tingling sensation such as is experienced when the hands are put into electricallycharged water. then began a mighty spook-hunt up and down the flat, and the presence wa

tic taint, vice, and psychic attack, it is difficult to say, nor is it easy to decide which was the predisposing cause that opened the door to all the trouble, but one thing stood out clearly to all beholders, that with the dispatch of the psychic visitant, not only did d.'s condition clear up immediately, but after a short, sharp upheaval the cousin also recovered. the method of dispatch used by the adept, z, was to pin the entity inside a magic circle, so that it could not get away, and then absorb it into himself through compassion. as he completed the operation, he fell over backwards unconscious. it was, in fact, the same method that i was instructed to use in dealing with my were-wolf, but it is a much more formidable task to absorb and transmute the projection of 27 of 103 another p

ut the stabs were of such a nature that they bled freely. i remember waking up one morning to find a patch of blood the size of the palm of my hand on the pillow; it had apparently come from a small puncture just behind the angle of the jaw. several others had similar experiences. i have never seen anything like it, either before or since, nor did it occur again after miss l. left. i did not tell the adept z. about it at the time, and later, when i was reminded of the incident and mentioned it, the opportunity for investigation had gone by. he expressed the opinion that it was a vampire's work, and cited similar cases which he had met with in the course of his experience. he said he had seen cases in africa where the victim had become so bloodless that it was with difficulty that a specime

dicum of his own consciousness. this animal-form is called a watcher; it does not act on its own initiative unless attacked, when it defends itself according to the nature of the species in whose likeness it is made. the use of a watcher is to obtain a record of what is transpiring without the necessity of focussing consciousness thereon. when the psychic substance of the watcher is reabsorbed by the adept, he becomes aware of the content of the watcher's consciousness. the disadvantage of this method lies in the vulnerableness of the watcher to psychic attack, and the fact that its projector is affected if it is injured or disintegrated. in dealing with a thought-form, always bear in mind that it is the product of the imagination, and is in no sense self- existent. what the imagination ha

s to decide for himself whether in any given case at a given moment he is in a fit state to attempt it. unless he can completely steady his own vibrations and arrive at a state of perfect serenity and freedom from all sense of effort, he should not make the attempt. we will, however, describe the method for the benefit of those who care to try it. harmonising himself by mediation upon the christ, the adept, as soon as he is satisfied that his own vibrations are steady, proceeds to call up before his astral vision the image of the form he intends to destroy. he sees it clearly in all its details and seeks to divine its nature, whether it is a vehicle for malice or lust, or vampiric action: these are the three most common, and it can almost certainly be assigned to one or other of these clas

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s of night. a long cloak usually covered their meager limbs, and their untrimmed beards and matted locks lent them a wild appearance. they walked with a solemn and measured gait, and used the figures of speech employed alchemy encyclopedia of occultism& parapsychology. 5th ed. 24 by the medieval illumines. their expression was generally a mixture of the most ardent hope and a fixed despair. among the adepts who sought the laboratory of monsieur l, figuier noticed especially a young man in whose habits and language he could see nothing in common with those of his strange companions. he confounded the wisdom of the alchemical adept with the tenets of the modern scientist in the most singular fashion, and meeting him one day at the gate of the observatory, m. figuier renewed the subject of th

eenth century) a practitioner of alchemy of whom few particulars are recorded. he is said to have lived at prague with a noble courtier. falling sick and feeling the approach of death, he sent a letter to his friend richtausen at vienna, asking him to come and stay with him during his last moments. richtausen set out at once but on arriving at prague found that busardier was dead. on inquiring if the adept had left anything behind him, the steward of the nobleman with whom he had lived stated that only some powder had been left which the nobleman desired to preserve. richtausen by some means got possession of the powder and took his departure. on discovering this, the nobleman threatened to hang his steward if he did not recover the powder. the steward, surmising that no one but richtausen

g acquainted with theodore mundanus, a french adept, dickinson turned his attention to chemistry. in correspondence with mundanus, dickinson explained that the brothers of the rosy cross had access to the universal medicine, the elixir of life, but that by the time they discovered it, they had ceased to desire it and declined to avail themselves of the promise of life for centuries. he added that the adepts were obliged to conceal themselves for the sake of safety, because if their gifts seemed more than human they would become abhorrent to the average man. thus, there were excellent reasons for their conduct; they proceeded with caution instead of making a display of their powers. they lived simply as mere spectators in the world and desired to make no disciples, converts, or confidants

sh rancour. conspired against victorious christianity. nocturnal assemblies took place; thereat the conspirators cemented their alliance with the blood of human victims; and a pantheistic idol of monstrous form, with the horns of a goat, presided over festivals which might be called agapoe of hatred. in a word, the sabbat was still celebrated in every forest and wild if yet unreclaimed provinces. the adepts who attended them were masked and otherwise unrecognisable; the assemblies extinguished their lights and broke up before daybreak, the guilty were to be found everywhere, and they could be brought to book nowhere. it came about therefore that charlemagne determined to fight them with their own weapons. in those days, moreover, feudal tyrants were in league with sectarians against lawful

emple in paris. a total of 315 initiations took place during this period. the golden dawn consisted of ten main grades, associated with the symbolism of the kabala: zelator 10 =100, theoricus 20 =90, practicus 30 =80, philosophus 40 =70, adeptus minor 50 =60, adeptus major 60 =50, adeptus exemptus 70 =40, magister templi 80 =30, magus 90 =20, and ipsissimus 100 =10. selected candidates who passed the adeptus minor grade might qualify for admission to a secret second order.the ordo rosae rubeae et aureae crucis (order of the red rose and cross of gold. behind the second order loomed the so-called secret chiefs, equivalent to the fabled mahatmas of the theosophical society. these chiefs might be contacted on the astral plane. the complex rituals of the order were partially revealed in the jo

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

reprinted with the prophecies of paracelsus. blauvely, n.y: rudolf steiner, 1973. levi, eliphas. transcendental magic. london: george redway, 1896. rev. ed. london: william rider, 1923. paracelsus. the archidoxes of magic. translated by robert turner. london, 1656. reprint, new york: samuel weiser, 1975. medieval magic in the belief of the medieval professors, the science of magic conferred upon the adept power over angels, demons (see demonology, elementary spirits, and the souls of the dead, the possession of esoteric wisdom, and actual knowledge of the discovery and use of the latent forces and undeveloped energies resident in man. this was supposed to be accomplished by a combination of will and aspiration, which by sheer force germinated an intellectual faculty of psychological perce

over angels, demons (see demonology, elementary spirits, and the souls of the dead, the possession of esoteric wisdom, and actual knowledge of the discovery and use of the latent forces and undeveloped energies resident in man. this was supposed to be accomplished by a combination of will and aspiration, which by sheer force germinated an intellectual faculty of psychological perception, enabling the adept to view the wonders of a new world and communicate with its inhabitants. to accomplish this magic, the ordinary faculties were almost invariably heightened by artificial means. the grandeur of the magical ritual overwhelmed the neophyte and quickened his senses. ceremonial magic was a spur to the latent faculties of human psychic nature, just as were the rich concomitants of religious my

operly pursued in the necromantic art, and it must be borne in mind that necromancy, which in the middle ages was included in the practice of sorcery (malevolent magic, usually traditionally accomplished through the assistance of a demonic spirit, shades into modern spirit contact in spiritualism. necromancy has long been regarded as the touchstone of occultism, for if, after careful preparation, the adept can successfully raise a soul from the other world, he has proved the success of his art. the occult sages of the past have left full details as to how the process should be attempted. in the case of a compact existing between the sorcerer and the devil, of course, no ceremony is necessary, as the familiar is ever at hand to do the bidding of his masters. this, however, is never the case

troduced to the understanding of the universe symbolized in the cabalistic tree of life diagram, the body s subtle energy system centered in the chakras and the kundalini energy, and the basics of ceremonial magic. neophytes are expected to develop a daily practice in meditation and ritual and to broaden their knowledge with reading in the literature of western magic. during this training period, the adepti provide personal guidance and offer discourses that may be experienced in person (for those who live in northern california) or online. regular rituals are held in the temple of the order. members at a geographical distance participate in their own personal temple at an astrologically coordinated time. the goal of the basic training is the initiate s becoming an independent practitioner

ith occult aspects of musical inspiration and the effects on the morals and aesthetics of different periods in history. he also authored a series of books on the occult: the initiate (1920, the initiate in the new world (1927, and the initiate in the dark cycle (1932. his autobiography, memoirs, entitled my years of indiscretion, appeared in 1924. he died december 31, 1970. sources: scott, cyril. the adept of galilee. n.p, 1920. bone of contention n.p, 1969. the christian paradox. n.p, 1942. the initiate. london: routledge& k. paul, 1920; york beach, maine: st. weiser, 1977. the initiate in the dark cycle. n.p, 1932; 1977. reprint, york beach, maine: samuel weiser, 1991. the initiate in the new world. n.p, 1927; 1977. reprint, york beach, maine: samuel weiser, 1991. memoirs, entitled my ye

subjected to every conceivable species of torture, but it failed to extort from him his methods. the elector at last ceased the torture. at this point, michael sendivogius, a moravian chemist who happened to be in dresden, heard of seton s terrible experiences and possessed sufficient influence to obtain permission to visit him. himself a searcher after the philosophers stone, he sympathized with the adept, and proposed to him that he should attempt a rescue. seton agreed to this and promised that if he were fortunate enough to escape, he would reward sendivogius with his secret. the moravian traveled back to cracow, where he resided, sold his property, and returned to dresden. he lodged near seton s place of confinement, entertaining the soldiers who guarded the alchemist and judiciously

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

faculty in man. philosophy was to be used, not as a dialectical exercise, but as a way of reaching intuitive knowledge of the divine and of the meaning of the world, as a gnosis, in short, to be prepared for by ascetic discipline and a religious way of life. the hermetic treatises, which often take the form of dialogues between master and disciple, usually culminate in a kind of ecstasy in which the adept is satisfied that he has received an illumination and breaks out into hymns of praise. he seems to reach this illumination through contemplation of the world or the cosmos, or rather through contemplation of the cosmos as reflected in his own nous or mens which separates out for him its divine meaning and gives him a spiritual mastery over it, as in the familiar gnostic revelation or exp

ld within the mind, for so we shall know the god who made it. yet also in the pessimist gnosis, described in the regeneration of tat, the world was reflected in his mind. after his regeneration, he cried to god through the creatures, and became eternity, the aion, as here. the principle of world-reflection in the mind thus belongs to both types of gnosis, but with a different emphasis. in the one the adept is released by bis vision from evil powers in matter and there is a strong ethical element. in the other, the vision is of god in nature, a kind of pantheism; the material world is full of the divine, and the gnosis consists in fully grasping it, as it is, and holding it within the mind. for the renaissance enthusiast, believing all to be the work of one man, the most ancient egyptian, h

ollowed by an art of memory.4 if we think back for a moment to the solar rites described by ficino's disciple, diacceto, in which the solar talisman was cultivated with rituals and orphic hymns, until the imagination was emotionally disposed to receive a "kind of imprint",5 it may seem that the planetary incantations of circe were disposing the imagination to receive imprints of planetary images. the adept would then proceed to the art of memory with an imagination already stamped with celestial images, the necessary prehminary for magic memory. i am not sure if this is the right explanation of the unexplained connection between the incantations and the following art of memory, but it is a possible one. the comparison with genuinely ficinian magic, with its elegance, its graceful and learn

FRATER U D PRACTICAL SIGIL MAGIC

, to name but a few relevant authors) goes to show that austin osman spare, rather than aleister crowley, should be considered the real father of modern pragmatic magic.7 in the german-speaking countries, the situation is quite different. writers like quintscher, gregorius, bardon, klingsor and even spiesberger allow but little room to maneuver when creating magical coordinates individually. here the adept is expectedly grow into a ready-made system instead of fashioning one, this is a completely different approach, the value or non-value of which we will not discuss here. the nearest thing to pragmatic magic, existing already in 1917 i.e. 1921 (the date of the second revised edition of his major work on magic as an experimental science, was staudenmaier. the works by mahamudra, which have

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

. what the rosicrucians teach then is that marriage between people who will limit their use of the creative function to the purpose of propagation is eminently good, noble and productive of great soul-growth, but that unmarried aspirant should live an absolutely celibate life if they wish to attain the highest. part viii the path of initiation in an earlier chapter we noted that the transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation. we also remember that at the end of that journey hiram abiff, the son of cain, received from his ance

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

d in an animal body and interpenetrated by a desire body has the most evolved cell life, therefore this life quickly reasserts itself and leaves the body into which it has been temporarily assimilated. hence one who lives upon a flesh diet must replenish his food supply very often; such material would therefore be unsuitable for the purpose of building a body that has to wait for some time before the adept enters it. food consisting of vegetables, fruits and nuts, particularly when these are ripe and fresh, is interpenetrated by a great deal of the ether which composes the vital body of the plant. these are much easier to subdue and to incorporate into the polity of the body, also they stay much longer there before the individual cell life can assert itself. therefore the adept who wished

s by reason of this fact that we hear of men like cagliostro, saint germain and others who one day appeared in a certain environment, took up an important work and then disappeared. nobody knew whence they had come or whither they had gone, but everybody that knew these people was ready to testify to their remarkable qualities, whether for the purpose of vilification or praise. this transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation; also in the baptism of jesus and the subsequent descent from golgotha into the subterranean region wh

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

) and waite enjoyedbothhis company.!he aimed at culture, and we drankwhitecapri at his table--and his conversation-vhe was very fair company along his particular lines and an incessant talker'.butpalmer thomas didnotenter the goldendawnuntil7november 1896, nine months after waite had rejoined.hedid, however, proceed rapidly towardsthesecond order, and entered it on 21 april 1898;itwasthe gloriesofthe adeptusminorgrade that he urged upon waite,nottheprosaic doings of theouter.order. waite entered the secondorderon 3 march 1899, the 116th memberofthe goldendawnto do so(heisnumber123 on the roll,butthe first four names are fictitious and westcott, mathers, and woodman are all entered twice);butonce he had passedthroughtheadeptusminorceremony--which required the candidate to beboundsymbolicall

bwithinan elaborately painted, seven-sidedvault-hetooklittle part in the secondorderactivities. presumably he worked his waythroughthe prescribed rituals for making and consecrating magical implements and for constructing enochian tablets, as well as studyingthedetailed symbolism of the tarot cards,togetherwith the. truemethodofusingthemfor divination. all this, and agreatdeal more, was requiredofthe adeptwhowished to pass the examinations thatwouldtakehimfrom the sub-gradeofzelatoradeptusminortothatoftheoricus adeptus minor;butthere is00evidence that waite took hisexaminations-orthathe. even considered doing so.theorderitself had increasing problems,bothfrom mathers's autocratic manner and from the constant fraying of tempers that followed upon the perpetual squabbling amongst the members

memberoftheindependent and rectifiedordershall be honourablyboundto.abide bytheconstitution and the regulations.19.simple resignation or demission from the secondordershallnotof itself involve the forfeiture of manuscripts. all manuscripts are however held by members at the will of the chiefs. 20. expulsions can only take place by fiatofthe chiefs or at their discretion by a vote in the vault of the adeptswitha 3. 4ths majority, notice having been sent seven days before the meeting to every member. 21.thec. c. ceremony will be retainedbutwill undergo a certain slight revision in order tobringit more into harmonywiththe traditionsofpast ages. 22.thesubscriptionofthe secondorderistxs]per annumwhichcan be, remitted at the discretionofthe chiefs in certain cases. 23.thetrustees of all the pro

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

without magic, and for the first four years of their rosicrucian lives the members were spiritual philosophers. as mathers told yeats 'we only give you symbols..because we respect your liberty" when he did give them something other than symbols it was the fully-fledged workings of the second order, which was run by mathers formathers255liberty, along with equality, had disappeared. advancement to the adeptus minor grade of 5=6 took place in the outer order, butitwas by means of an examination anditwas, to all intents and purposes, a purely honorary degree that gave the holder little more than the right to act as hierophant at outer order ceremonies.tomany members the outer order gave little enough anyway; arthur machen's experience of it was not entirely untypical 'i must say that i did no

members deposed mathers, suspended all order work and set up a committee, comprisingm. w. blackden, percy bullock, florence farr,e.a. hunter and his wife,g.c.jones and w. b. yeats, to investigate the allegations about the anna sprengelletters. westcott denied the story and mathers, sensing the waythe tide was running, did not wait for the committee to report but acted at once. in1900the vault of the adepts was at36blythe road, hammersmith, and mathers determined to possessit-byforce if necessary-and to demand the submission of the rebels. as his instrument he chose frater perdurabo, who had taken mathers' side because mathers had been prepared to give him his 5=6 initiation in paris after the officers of isis-urania refused to advancehim to the second order because of his sexual peculiari

p voice,'let him be blotted out, and as he saidit the image ofmy acquaintancevanished, and theevokerof spirits or hiswifesawa man dressed in blackwith a curious square cap standing amongthe whitefigures.'theexperiment carried on and magic became real for yeats. in january1893yeats was initiated into the second order, albeit in an unusual manner, for he took the portal ceremony and the first partofthe adeptus minor ritual one friday and com255 pleted the second andthirdpoints on the day following. throughout that year yeats made frequent visits to the vault, initially to consecrate his magical instruments and later, perhaps, to consecrate talismans, carry out magical evocations or to in255 dulge in automatic writing. as a sound discipleofmathers, yeats saw the need to treat the golden dawn

making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be made by himself unassisted, and to be consecrated by himself alone.itis to be untouched by any other person, and kept wrapped in white silk or linen, free from external influences other than his own on the human plane' touching a magical wand could be perilous. crowley refers in hisconfessionsto an incident involving a

-along glass prism with a neck and pointed knob such as adorned old-fashioned chandeliers. he used this as a wand. one day, a party of theosophists were chatting sceptically about the power of the "blastingrod..allan promptly produced his and blasted one of them.ittook fourteen hours to restore the incredulous individual to the use of his mind and his muscles" normally such drama was reserved for the adeptsofthe golden dawn working alone or in a group of fellow members.thesecondorderdiaries record their activities, which were principally consecrations, divination and invocation.trueto the64 thegoldendawnpseudo- egyptian traditions of the order the last were frequently taken from graeco-egyptian magical papyri which had been translated in the1850s.thefollowing magical invocation was transcr

rrwere also enthusiasts. mathers en-s deavoured to keep in their minds the association of alchemy with..enochian magic, and placed this exhortation as a foreword to a transcription of theaureacatenahomen,an alchemical textofthe eighteenth -century by anton kirchweger that was circulated among someofthe members:note by gh. fra. d.d.c.f.(j=!il--concemingthis m.s. of the 'aurea catena homeri'.letnot the adept, who upon the perusal of this, wishes to put into practice any experiments, forget the import255 ance of the use of invocations and flashing tablets, seeing that without their employment in alchemy, no truly great result can be arrived at; and that the constant practice of thematerialwithoutthehigher,will gradually lead the alchemist farther and farther from divine magic, until at length

GILBERT THE MAGICAL MASON

in a room suffused with the peace which now at length dwells over the memory of her character, at once so enthusiastic and so contemplative- and of her personality, at once aggressive and so endearing. thousands of persons of culture, and hundreds of occultists and pseudo-occultists, could be found willing to testify that they were not in possession of any evidence that successors of 'rosy cross the adept' still exist in england; or that any suchavault exists here or anywhere else in europe. yet that need not upset my belief, or your belief, if you hold it, that adept rosicrucians do still exist; nor willitupset the fact that i have met a person in this very blavatsky lodge (who was known to most of the elders in theosophy among you) who assured me of the truth of these assertions, and wh

true medium indeed, but there is an even rarer state in which we are equally bathed, the akasic so-called astral light, of which our senses are all too gross to form any conception; yet this unseen and almost inconceivable film is ever around us, and takes an impression of every event and form that exists and that ever has existed.itis the recording angel of the exoteric scriptures, to it refers the adept who has the spiritual vision, and there he finds recorded every event of the past; there he sees engraved by natural law the record of all the history of the world; there all may be seen, and the only limit to the discovery of the past is the limit of the self development of the power to see. shortly then, spiritual wisdom is the true high magic, which has at times in the world's history

of the world; there all may be seen, and the only limit to the discovery of the past is the limit of the self development of the power to see. shortly then, spiritual wisdom is the true high magic, which has at times in the world's history shone out for a moment.thelaws of nature are at the mercy of the man who has enough power of will, strength of body, purity of mind, and nascent spirituality. the adept uses these laws at his discretion, because he has learned what they are, how they work, and by what means they regulate the universe. the world is moved by a single vital energy, which may be commanded by him who overcomes.theadept can control the life in plant and animal. he can alter the sensations and change the conditions of the astral and physical forms of all and of everything of l

l, and named it theaugoeidesoreidolon,the shining image illuminated by divine radi255 ance. porphyry (died 305) tells us that plotinus was six times in his life united for the moment to this divine light, the source of wisdom. bulwer lytton, the novelist, who was a rosicrucian initiated in germany, called theaugoeidesthe luminous self, the vehicle of the higher ego of a man, and inzanonispeaks of the adept as invocating his ownaugoeidesto obtain know255 ledge of high spiritual importance, and adds that any remnant of mortal passions unfits the hierophant from communion with the sublime spirit which dwells in this shining form.theancient persian sacred book thedesatiralso has allusions to this divine light upon man, calling it'theresplendent one. inthe perfect way,of anna kingsford, there a

GILBERT THE SORCERER AND HIS APPRENTICE

when we speak about a human being, the brain. the moon means the heart and blood-vessels, also the more animal type of emotions. now then two radiant centres of force permeate the entire akasa of the man, and when an effect has been produced, there, that effect is perfectly certainly repeated in the human body. when i say this, i do not mean repeated in its full force, for this is never so; even the adept has not the power to mould and alter his body according to his will. but every human being, no matter how little trained, has the power to produce some effect, and the effect entirely depends upon the amount of training, the amount of will put forth, and the amount of faith. that gives you a great clue to the operation of the tatwas over daily life. for by that very operation of the akas

GILBERT R A THE MASONIC CAREER OF A

zone; high grades and orders answer to my seeking, but there's no warrant and diploma which bears the incense sweetness and aroma of runymede's- my first, my very own!59[59] in 1910 waite was installed as master of runymede lodge, and during his year of office he celebrated the winter dinner of the lodge, on 1 february 1911 'by conferring on all brethren present the great mystery of the vault of the adepts (under dispensation from the unknown superior of the sodality of the shades)'60[60. this was the closest he came to introducing his brethren to the mysteries of the golden dawn, although he had 58[58] beeching's verses were printed as a broadsheet entitled 'the masque of runymede. 59[59 'an ode of welcome, runymede lodge, 21 january 1909. the verse quoted is no. 5. waite also wrote an '

GNOSTIC CATECHISM

zone; high grades and orders answer to my seeking, but there's no warrant and diploma which bears the incense sweetness and aroma of runymede's- my first, my very own!59[59] in 1910 waite was installed as master of runymede lodge, and during his year of office he celebrated the winter dinner of the lodge, on 1 february 1911 'by conferring on all brethren present the great mystery of the vault of the adepts (under dispensation from the unknown superior of the sodality of the shades)'60[60. this was the closest he came to introducing his brethren to the mysteries of the golden dawn, although he had 58[58] beeching's verses were printed as a broadsheet entitled 'the masque of runymede. 59[59 'an ode of welcome, runymede lodge, 21 january 1909. the verse quoted is no. 5. waite also wrote an '

GNOSTIC HANDBOOK

condemns to achieve liberation. these two paths have many similarities to the terrestrial and celestial traditions. for more information we can turn to julius evola's excellent text the yoga of power for details of the different traditions within the buddhist tantra's. there is a significant difference between the two tantric paths, that of the right hand and that of the left hand. in the former the adept always experiences someone above him even at the highest level of realisation. in the latter he becomes the ultimate sovereign. in the buddhist tantras, buddha paradoxically upholds the relativity of every moral precept, the uselessness of worship, the insignificance of the five precepts of early buddhism, and even of the triple homage of the buddhist tradition in terms so blunt that at

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

that while certain problems can be resolved at the psychological level (the unconscious, some cannot. according the gnostic must always be aware of the limits of the mind. a good way to conceptualise these limits is in what is known as the three a s. the three a s the three a s are animal, adept and angel. each represents an image of a certain level of human consciousness. the animal is the body, the adept the mind and the angel, the developing higher self. each can only exist correctly at the level to which he is assigned. the animal and adept make good servants but very bad masters. the animal is the body which we have as an interface to the physical world, if it is allowed to go its own merry way then it will become our master. it is a difficult beast to control and is manipulated by de

e developing higher self. each can only exist correctly at the level to which he is assigned. the animal and adept make good servants but very bad masters. the animal is the body which we have as an interface to the physical world, if it is allowed to go its own merry way then it will become our master. it is a difficult beast to control and is manipulated by desires, lusts and, of course, genes. the adept is the mind, it too, is a servant not a master. there are lots of highly intelligent people who have no sense of the spiritual life whatsoever. the mind is a scribe, a record keeper, even a grand machine, it is not the true self. the mind is a difficult thing to control, and yet it must be forced to submit. the mind will rebel, demand rights, give us strange thoughts, dreams and nightmar

hase two: knowledge and conver- phase three: union: the new man adept hga hga adept homo novus gnostic theurgy page 70 communication from their own inner self with communication with the source of all, and become prophets of their own little faiths. it is important that this stage be handled with care, we must not confuse the personal hga with the father of wisdom nor with false personalities. as the adept confronts the hga he is transformed, the mind is flooded with light and becomes a new mind. while the animal cannot be so transformed, if it was we would surely die since matter cannot fully contain the force of spirit, the adept, at least, will become a more suitable scribe. as the mind is transmutated and communicates with the hga the stage is set for a further transformation. this sec

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:55 am the supreme banishing ritual of the pentagram the supreme banishing ritual of the pentagram (sbrp) for this ritual the adept will need the sword of the hiereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it can also he performed to clear a room that must be used out of necessity for both temple and secular purposes. whenever the need for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if yo

GOLDEN DAWN RITUALS A

e traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, mewa general orders r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface general orders and index avete fraters et sorors. the following is an index to the z.a.m. subgrade of the adeptus minor grade. the z.a.m. grade is divided into subsections and testing is required on each subsection by the current greatly honored chief of the second order. upon passing a particular section of study, an additional section will be delivered to the z.a.m. any advance work or study within the r.r. et a.c. material (received or not of a latter portion of the sub-grade) is discouraged by

formation than people one hundred years ago. there is much to be said about someone so dedicated that he or she would be willing to hand write every lecture and every diagram from 0=0 to 5=6 and beyond. this type of effort shows great persistence and determination. there is also a greater likelihood that a deeper understanding is acquired when one must earn his or her wings with such efforts. let the adepti of this era therefore develop the courage to patiently learn and understand the material given to him or her. do not just learn the material on a memory basis, but allow it to penetrate deep within your heart so that each letter, each color, and each symbol gives life to a profound meaning and a deeper experience. g.h. frater p.c.a. 7=4 chief of the second order r.r. et. a.c. 1995 3 iss

very member is expected to attend the annual ceremony on the days corpus christi, or to send to the registrar before the date of assembly a reasonable excuse for absence. the fact of the existence of a home for the second order as well as the address thereof, is to be preserved as a secret from every member of the outer order of the golden dawn as much as from those outside the pale of the order. the adepti assembled at the home form a council which may take congnisance of all matters affecting the welfare of the order of the golden dawn, and of the second order, and may report any resolution arrived at by a majority of two thirds of those present at any council to the registrar, who shall place the resolution before the chief adepts, but such council must be a representative one. membersh

role will be revised once a year, and if the g.h. chiefs consider that any member has failed to make such efforts at progress as might be reasonably expected they may call upon any member for an explanation, which if not deemed satisfactory may be followed by suspension, or an edict of degradation to the rank of a lord of the portal, or of cessation of membership. 4 offenses against the terms of the adept, obligation are deemed of the utmost gravity, while infraction of executive regulations unless repeated and indefensible, will be deemed of less grave importance. the chiefs hope that private differences between members will be amicably arranged in private, as they have no wish to interfere in such matters. members should at all times be very careful not to show any disrespect to the per

ction of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make

sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initation by g.h. frater p.c.a. 4. symbology of the banners 5. telesmata and flashing t

GOLDEN DAWN RITUALS B

roprosopus. the symbol of the microprosopus is the pentagram, while the symbol of the macroprosopus is the hexagram. the pentagram is a most potent symbol and is the signet star of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the kerubic, h, and the cup. the color of this point of the pentagram is blue. the horizontal line forming the top portion of this point is attributed to the sephiroth of hnyb. this is because hnyb is the sephira from which the clear eternal waters spring forth. the bottom two lines forming the m poin

hat the evil natured spirit may be retained before thee without causing the spirit undo torment "know well that thou hast no right to injure or hurt even 'evil spirits' to gratify thine own curiosity" when the need shall arise for such a working with an evil-natured spirit, thou shalt hold the blade of thy sword upon the spirit until such a time when thou shalt give him the license to depart. let the adept draw the complete pentagram as taught in the first portion of this lesson and have it near during all important workings. it is vital when tracing a circle for an area of working that thou complete the circle. the circle must be complete before any invocational work commences. within the pentagram there are invisible currents. from o to m, and from l to n. the currents are that of as rep

let of union and the four watchtower tablets are present. the following are the elemental pentagrams, both invoking and banishing. 8 b b ynda ynda e e \yhla \yhla k k hwhy hwhy la la 9 observe that the currents descendeth from the to the l in the invoking pentagram of l. in the banishing pentagram, the current is reversed. the kerubic sigil of b should be drawn in the center of the pentagram. let the adept be aware that the banishing pentagram of l may be traced as a potent symbol of protection between thee and any opposing astral force by simply tracing it in the air before the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle

ishing pentagram of l may be traced as a potent symbol of protection between thee and any opposing astral force by simply tracing it in the air before the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle of m. o, like l, begins with. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic sign of the element in the center of the pentagram. should you need to limit or confine the elemental energy as in talisman working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall inv

ibutions of the elements in their respective position are derived from the winds: east wind is attributed to m. southern wind bringeth into action the nature of heat and o. west wind bringeth rain and moisture, n. north winds are cold and dry like the l. the natural positions of the elements in the zodiac are different. o is in the east, l is in the south, m is in the west, n is in the north. let the adept be aware that when invoking, it is better to look toward the position of the winds. the earth is ever turning on her poles and thus more subject to their influence. but if the adept shall venture unto their abodes as in traveling in the spirit vision, it is better to take their position in the zodiac. when tracing the pentagram of, thou shall give the 5=6 sign, for l, the zelator sign, f

their abodes as in traveling in the spirit vision, it is better to take their position in the zodiac. when tracing the pentagram of, thou shall give the 5=6 sign, for l, the zelator sign, for m, the theoricus sign, for n, that of practicus, and for o, the sign of the philosophus. the pentagram may be used for invoking or banishing zodiacal forces. each zodiacal sign has an elemental quality. let the adept use the pentagram that contains the elemental quality of the sign to be invoked or banished. take note of the following example: i l when tracing a symbol, commence in the left-hand position and follow the direction of the a. 11 when invoking the forces of the zodiac, make certain to erect an astrological scheme of the heavens for the time of working so that the adept will know what quar

GOLDEN DAWN RITUALS C C1

of the hexagram or angles unto the remaining sephiroth of the microprosopus. the hexagram combines the two most opposing forces; that of fire and water. 6. l a b c f k y 7 the hexagram, unlike the pentagram, is not traced in one continuous line. the unicursal hexagram, which was developed by g.h. frater s.r.m.d. is used for specific enochian workings where a continuous line is to be employed. let the adeptus minor be aware that in all workings of our order, in group or privately, the classical hexagram is preferred. all invoking hexagrams are to be traced following the course of the sun. therefore, trace the line from left to right. banishing hexagrams are traced contrary to the course of the sun. when the adept is invoking a planet using the hexagram, it is traced in two triangles. the fi

heir regular planetary order. the symbol of a shall be traced in the center. for banishing a draw the banishing hexagrams of each planet in the regular order (not reverse order, and trace the symbol of a therein (see diagrams on pages 12 and 13) special consideration when invoking 5 the primary method of invoking and banishing 5 is the same with some important considerations. luna changes, so let the adept be certain to invoke or banish the correct aspect of luna. in most cases, the symbol of 5 should be traced thus: y. it symbolizes luna in her increase and is thus favorable. when traced thus: 2, it symbolizes luna in her decrease. this means limitation and restriction, which is not favorable. luna at the full moon is traced thus. at the new moon, it is a dark circle: 3. these last two fo

luna. in most cases, the symbol of 5 should be traced thus: y. it symbolizes luna in her increase and is thus favorable. when traced thus: 2, it symbolizes luna in her decrease. this means limitation and restriction, which is not favorable. luna at the full moon is traced thus. at the new moon, it is a dark circle: 3. these last two forms are seldom employed and are not good in most cases. should the adept desire to invoke the head of the dragon, the north node of the moon, caput draconis, let him/her trace it thus: p. the tail, cauda draconis, is traced thus: q. these forces are most easily invoked when the sun or moon is within them in the zodiac or in conjunction. remember, from your study of geomancy, p is benevolent, and q is malefic, except in very few cases. when invoking either of

or and inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior planets are l, k, f. the inferior planets are c, b, and 5. each hexagram is counter charged with its exact opposite. thus, k superior is counter charged with b inferior. let the adept study closely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and powe

l perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. to invoke dsj, use the k hexagram, for hrwbg, f, for trapt, a, for jxn, c, for dwh, b, and dwsy and twklm, use the 5 hexagram. this should point out a big difference between pathworking of the outer and true traveling in the spirit vision in the inner. when the adept wishes to venture into the abodes of the sephiroth, he/she shall employ the proper invoking hexagram. let the adept take notice and caution that the sephiroth are not to be invoked on every slight occasion. due care and solemnity must be used. this is especially true with the invoking of hmkj, rtk, and the supernals in general. see that thou use the divine names with reverence and humili

on. due care and solemnity must be used. this is especially true with the invoking of hmkj, rtk, and the supernals in general. see that thou use the divine names with reverence and humility "for cursed is he that taketh the name of the vast one in vain" when invoking a planet, or planets, draw the hexagram in the quarter of the zodiac where the planet thou invokest is. it is a good investment for the adept to purchase an ephemeris. let the adept, therefore, erect an astrological figure of the positions of the planets in the heaven at the actual time of working. the time when the planet rises above the horizon on its day of working is the most potent. in any event, the correct day and planetary hour must be employed for maximum effect. in general, the waxing moon is the time best suited for

GOLDEN DAWN RITUALS D

ugh all things. so, if your wand does not have the white stripes, please correct it as soon as possible (the lotus flower is taught in the zelator manual, and the center is orange or gold, or a brass bolt may be used to hold it together. again, we will not emphasize the building of the wand itself as there are several different methods that people have employed and all of them are very good. when the adept wishes to banish in the microcosm as in the l.b.r.p. he should hold the black end, when you wish to banish in the macrocosm as in the b.r.h, hold the wand by the white end afterwards point the black end and draw the banishing forms thereof. in addition to the other symbology of the wand, the white end is more akin to the macrocosm, the black end is more akin to the microcosm. let us emph

and many immature adepts believe that the white end is always used for invoking and the black end is always used for banishing. a general rule, this will stand fast. the white end may be used to banish by tracing the opposing banishing symbol of the force of which you are trying to banish. so, for example, when banishing a tough elemental of o, the opposing elemental force would be that of n. let the adept also realize that the white portion is always pointed toward the direction or quarter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white

are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must always be higher than the black end. when you are banishing, you would point the 3 black end to the quarter that you are banishing from. for example, even if you were to use your lotus wand in the lesser banishing ritual of the pentagram, you would use it to trace the particular pentagrams that are attributed. remember to always keep the whit

in the lesser banishing ritual of the pentagram, you would use it to trace the particular pentagrams that are attributed. remember to always keep the white end a bit higher than the black end. this is why we emphasize a smaller wand of 24"-36. it should not be any larger than about 36, because if it is, it becomes difficult to work with. if it becomes awkward and difficult to work with, it draws the adept out of consciousness since now he is now straining his muscles and his concentration on keeping the white end higher due to the weight of the wand. consequently, he is not making the impact with the ritual work necessary to cause the invocation or the banishment to take place as desired. remember that the wand, when using the colored band, should generally be held by the thumb and by two

kerubic emblem the kerubic is always the most powerful action of that particular element in the triplicity. for example, in l, we would have b, and in o, we would have e. e would bring violent heat, the heat of summer. a, however, would be good for beginnings, of warmth and spring. i would be good for the waning of heat and the entering of the cool period of autumn. so again, it is important that the adept study the zodiacal natures in the outer order grade material, so that if he would want to invoke a particular elemental based on the zodiac, or in other words, infused with zodiacal energies, he can become more specific. this gives the adept many more specifics than it does for an outer order member, for the outer order member is only taught the elementals of m, l, n and o. the adept can

resenting m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is also appropriate for the consecration of the lotus wand. to be more specific, an actual time figure of the constellations will aid the adept should he or she wish to chose to utilize this method. you may want to mark off your area of which you are going to do the consecration with some type of border line using masking tape or chalk and bordered with the symbols of the zodiac in its appropriate direction. have the lotus wand wrapped immediately following the end of the ceremony in white silk or linen. 5 step 1 begin in the ea

GOLDEN DAWN RITUALS E

ensures that the newly bestowed energies are not discharged. 9 10 a b c d e f g h i j ere the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be touched by any other person, and it should be wrapped up in white silk or linen. the adept motto is to be painted on the reverse side. this lamen must be worn at all adept meetings, but never worn before the outer order or non-members. the lamen is a complete synthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the fou

dept manuscript, we will cover the proper method of extracting sigils from the rose. it is a perfect emblem to extract sigils in that it represents the entire universe. back of the rose cross lamen the back bears the inscription in latin "the master jesus christ, god and man" this is written between four maltese crosses which allude to the exploding or 5 manifesting outwards of the four elements. the adept should place this on the top arm because it affirms the decent of the divine will into trapt. trapt alludes to the heart center on the body, the place where the rose cross lamen rests when worn. the lowest portion is written the name or motto of the adeptus minor. this alludes to becoming "more than human" this is an impossible task without the aid of the divine will and assistance from

orange blue j amber blue-violet f yellow violet y yellow-green red-violet k violet yellow l green red m blue orange n blue-green red-orange s blue orange u indigo yellow-orange p red green x violet yellow q crimson yellow-green r orange blue c red green t indigo yellow-orange the back portion should be black on white. the edges along the side may be gold. before moving on, it should be noted that the adept should have an understanding of the position of the letters on the petals (see the diagram with this lessoraenochian dictionary r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in c

GOLDEN DAWN RITUALS F

, but rather several times. some adepts have been known to set an anniversary date and such as once a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine represen

e hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend

alia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b

p 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus should always be facing east. if the adept is working in a confined space, he may then place it in a holder which is upon his body or set it along this side of the altar. step 4 let the adept pick up the second nchalice which is in the north. beginning in the north, consecrate the four qu

f the adept is working in a confined space, he may then place it in a holder which is upon his body or set it along this side of the altar. step 4 let the adept pick up the second nchalice which is in the north. beginning in the north, consecrate the four quarters with the element of n. this may be accomplished by sprinkling nfrom the left to the right to the center and tracing a large cross. let the adept now recite the following "so therefore first the priest who would governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" beginning in the south, do likewise with o, consecrating the four quarters, and again incensing with the movements of left, right and center and a large cross. let the adept then recite the following "and when after all the ph

in the south, do likewise with o, consecrating the four quarters, and again incensing with the movements of left, right and center and a large cross. let the adept then recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 let the adept now taking up the wand by the white band, circumambulate (in the direction of the sun) and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou

GOLDEN DAWN RITUALS G

, where there is gold; and the gold of that land is good: there is bdellium and the onyx stone. and the name of the second river is gihon: the same is it that compasseth the whole land of ethiopia. and the name of the third river is hiddekel: that is it which goeth toward the east of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarte

t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wis

ing each element in that hour. for example, you would consecrate the fire wand within the hour of the o tattwa. special note: the easiest way to determine the tattwa hour is to find the time of sunrise. remember, akasha will always begin with sunrise and last for twenty-four minutes, followed by vayu, tejas, apas and prithivi. this cycle will last throughout the day until the next sunrise. should the adept decide to consecrate all four of the tools at the same time, the same opening may be utilized once. should the adept decide to consecrate each tool on a separate day in accordance with its elemental nature, then the adept must repeat the entire opening and closing. please note that if you are utilizing one of the several books on the golden dawn, the names utilized on the tablets may be

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

.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes thr

er incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the

GOLDEN DAWN RITUALS J

f the rosicrucian order, i will examine him or her with due care before acknowledging him or her to be such. such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein, may my rose be disintegrated and my power in magic cease" sacred oath as it relates to the tree of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link chain about his or her neck, and in a dark room, recite the oath with this

eep understanding of the inner mysteries, we become aware of our need to maintain a strict veil between the "truly initiated" and those beginning the path. dsj: here we see the importance of becoming the benevolent king to those in the lower grades, while at the same time, maintaining the hierarchy of our order in that mercy will abound and not lead to strife and schism as in the past. hrwbg: let the adept be strict and stern in protecting his personal magical secrecy and the secrecy of our knowledge. even if portions are printed in books, there is no excuse for a loose tongue. it does not benefit oneself or humankind to throw "pearls before swine" trapt: be as christ. be osiris. live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto

ted in books, there is no excuse for a loose tongue. it does not benefit oneself or humankind to throw "pearls before swine" trapt: be as christ. be osiris. live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto the elementals, spirits, or angels, but "unto the lord of the universe" do no workings without first invoking the divine. dwh: let the adept realize the need to control his or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e

GOLDEN DAWN RITUALS K

rt thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness (chief adept changes place with third adept. third adept as hierophant inductor performs the ceremony of the opening of portal. any other adept can take the place of the associate officer in west) third adept. very honored fraters and sorors, assist me to open the portal of the vault of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosophus (done) very honored associate adept, what is the additional mystic title bestowed on a philosophus as a link with the second order. associate adept "phrath" third adept "to what does it allude" hodos "to the fourth river of eden" third adept "what is the sign" hodos "the sign of the rending asunder of the veil

d adept "to what does it allude" hodos "to the fourth river of eden" third adept "what is the sign" hodos "the sign of the rending asunder of the veil" third adept "what is the word" hodos "peh" third adept "resh" associate adept "kaph" third adept "tav" hodos "the whole word is paroketh, meaning the veil of the tabernacle" 5 third adept "in and by that word, i declare the portal of this vault of the adepti duly opened (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen" all (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen (fourth adept replaces the altar within the vault, leaving the cross, cup and dagger in

ross, cup and dagger in place outside for use in the obligation. close the door of the vault. the chief, second and third adepts take their places and open in the 5=6 grade) second adept/ third adept/ chief adept/ second adept/ chief adept "avete, fraters et sorors" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters et sorors, assist me to open the vault of the adepti (knocks) very honored hodos chamelionis, see that the portal is closed and guarded" hodos (having done so, saluting with the lvx signs "merciful exempt adept, the portal of the vault is closed and guarded" chief adept "mighty adeptus major, by what sign hast thou entered the portal" second adept "by the sign of the rending asunder of the veil (gives it) chief adept "associate adeptus mi

d adept "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum" chief adept "mighty adeptus major, what is the mystic number of this grade" second adept "twenty one" chief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" third adept "eheieh" chief adept "mighty adeptus major, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief adept "associate adeptus minor, in what part of it is he buried" third adept "in the center of the heptagonal sides and beneath the altar, his head being towards the east" chief adept "mighty adeptus major, why in the center" second adept "because that is the po

with the head back "the sign of typhon and apophis" third adept (with bowed head gives the x sign "the sign of osiris risen (all together with the saluting sign and bowed head) all "lvx, lux, the light of the cross" 10 (all quit the vault and return to previous places) chief adept "in the grand word yehashuah, by the keyword i.n.r.i, and through the concealed word lvx, i have opened the vault of the adepti (all give lvx signs) second adept "let the cross of the obligation be set in its place" second adept "it is written 'whosoever shall be great among you shall be your minister, and whosoever of you will be the chiefest, shall be the servant of all' i therefore, on behalf of the second order, do require of you to divest yourself of your robes and insignia as a chief adept, to clothe yours

all others copy. pastos is replaced inside the vault, and the circular altar is placed on top. all resume positions as in the opening of the vault) closing chief adept/ second adept/ chief adept/ second adept/ third adept/ 14 chief adept "avete fraters et sorors" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters and sorors, assist me to close the vault of the adepti. associate adeptus minor, how many princes did darius set over his kingdom" third adept "it is written in the book of daniel that they were one hundred and twenty" chief adept "mighty adeptus major, how is that number found" second adept "by the continual multiplication of the first five numbers of the decimal scale" chief adept "post centum viginti annos patebo. thus, i have closed the

GOLDEN DAWN RITUALS SADD

the planets as applied to the decanates (squares) follow the order of the tree of life beginning with yafbc and ending with hnbl. book t provides us with the 36 small cards of the tarot and their attributions to the decanates of the 12 signs. following is the illustrational diagram of all four great crosses, with the appropriate attributions of the zodiacal, planet, and related tarot attribution. the adept should color these diagrams for better understanding and comprehension. 17 sephirotic cross: 18 thou shall note that the sephirotic crosses consist of 10 squares. each square is referred to one of the sephiroth on the tree of life. the sephirotic cross represents the sephiroth modified by the letter of the lesser angle. rtk in the a lesser angle is rtk of w. in the d lesser angle it be r

four sides, is composed of equilateral triangles cut off, thus allowing the top to remain flat; a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or m. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it w

of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given, consideration is not acceptable to deteriorate the elemental nature of the

to symbolize the triad of the supernals, the tetrad of the elements, and the pentagram. again, in the commencing triad of the linea spiritus sancti of each tablet, it may be said that: oro will be symbolical of the voice of the man kerub. mph will be symbolical of the cry of the eagle kerub. mor will be symbolical of the low of the bull kerub. oip will be symbolical of the roar of the lion kerub. the adept will soon realize that there are numerous methods of working with the pyramids. thou will surely discover that each pyramid is an entire world. this thou mayest discover through scrying in the spirit vision. thou mayest regard the upper triangle (no. 2) as representing a force acting downwards. on the contrary, the lower triangle (no. 4) is a force striving upwards. the left and right ha

ut otherwise the force of the square is somewhat different to the former, from the influence of a in the lowest triangle. the effect will then be that somewhat of lands- fertile indeed, but ultimating its harvest, and therefore not nearly as excitantly generative as in the former square. and the land of f as usually described will be a very fair representation thereof. this concludes "document s" the adept will need to codify "document s" with other documents of enochian study, both of the z.a.m. grade and t.h.a.m. and above. advanced workings are taught in t.h.ant30 appendix a: table of attributions the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column ran

GOLDEN DAWN RITUALS SCONTINUED

sides, is composed of equilateral triangles cut off, thus allowing the top to remain flat, a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or spirit. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it w

of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given consideration is not acceptable to deteriorate the elemental nature of the t

GOLDEN DAWN RITUALS T

dee- zod-ah. adre is ah-deh-reh or ah-deh-er-reh. taasd is the-ah-ah-ess-deh. aiaoai is ah-ee-ah-oh-ah-ee. bdopa is beh-deh-oh-peh-ah. banaa is beh-ah-enah- ah. bitom is is beh-ee-to-em or beh-ee-the-oo-em. nanta is en-ah-en-tah. hcoma is heh-co-em-ah. exarp is eh-ex-ar-ps t the concourse of forces (the forty-eight angelic keys or calls) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 let the adept be certain to take the greatest precautions in the use of these calls. they must be treated with the greatest care and solemnity. the general attitude of a holy proceeding should prevail in the mind of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt to attract the opposite forces. this could lead to physical harm or spiritual disas

remain in one number. add and diminish until aoiveae cormpt. 25 the stars be numbered. torzu! zacar! od zamran aspt sibsi butmona arise! move! and appear before the covenant of his mouth ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or in actuality no cal at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formular of a.r.a.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but (1) unto the third ord

GOLDEN DAWN RITUALS T3

m while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16. lea 26. des 7. deo 17. tan 27. zaa 8. zid 18. zen 28. bag 9. zip 19. pop 29. rii 10. zax 20. chr 30. t the concourse of forces (the forty-eight angelic keys or calls) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 let the adept be certain to take the greatest precautions in the use of these calls. they must be treated with the greatest care and solemnity. the general attitude of a holy proceeding should prevail in the mind of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt to attract the opposite forces. this could lead to physical harm or spiritual disas

remain in one number. add and diminish until aoiveae cormpt. the stars be numbered. torzu! zacar! od zamran aspt sibsi butmona arise! move! and appear before the covenant of his mouth 25 ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or rather no call at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formulae of a.r.a.r.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but 1 unto the third order. t

GOLDEN DAWN RITUALS U1

ine consciousness because it is the only part of man which can touch the all-potent forces. behind yechidah are archangelic forces of which the yechidah is the manifestor. it is, therefore, the lower genius or viceroy of the higher genius which is beyond, an angel mighty and terrible. this great angel is the higher genius beyond which are the archangelic and the divine. recall the trapt clause of the adeptus minor initiation "i further solemnly promise and swear that with divine permission i will from this day forward apply myself unto the great work which is to purify and exalt my spiritual nature, that with divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great p

GOLDEN DAWN RITUALS U3

poth. this evil persona has its parts and divisions, and it is the part which touches the twklm of the nephesch which is its rtk. tremble, therefore, at the evil forces which be in thy own evil persona. and, as above the rtk of a man are his angelic and other forms, so below the twklm of the evil persona are awful forms, dangerous even to express or think of. du2 u3 u4 u5 task to be undertaken by the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry av

and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 u3 this, then, is the task to be undertaken by the adeptus minor: to expel from the sephiroth of the nephesch the usurpation by the evil sephiroth; to balance the action of the sephiroth of the ruach and those of the nephesch; to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness; to render the king of the body, the lower will, obedient to and anxious to execute the commands o

ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the saying that "typhon is the brother of osiris" hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus minor saith that even the "evil helpeth forward the good" when the evil sephiroth are expelled from the nephesch into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and it then becometh a strength unto his physical base of action. this mystery shalt thou keep from the kn

tion. wherefore, also, revile not overmuch the evil forces, for they also have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane. unto this end, curse them by the mighty names if need be, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. 3 u5 there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower

erence at the sphere of sensation. and this is the reason why there are so many and multifarious errors in untrained spirit visions. for the untrained seer, even supposing him free from the delusions of obsession, doth not know or understand how to unite his consciousnesses and the harmonies between his own sphere of sensation, and the universe, the macrocosmos. therefore, is it so necessary that the adeptus minor should correctly understand the principia and the axiomata of our secret knowledge, which are contained in our rituals and lectures. 4 commentary by g.h. frater p.c.a. the keywords in the first part of the task undertaken by the adeptus minor are the words "royal habitation" this "royal habitation" as it is called, is absolutely essential. it is at the point when the higher will

adeptus minor are the words "royal habitation" this "royal habitation" as it is called, is absolutely essential. it is at the point when the higher will and the lower will become married, so to speak, that the higher genius descends into the kether of man, as it states, bringing with him the tremendous illumination of his angelic nature. this is the god in man, and the man in god, and like enoch, the adept shall walk with god. this clearly is an indication of the lack of all neurosis from a psychological point of view and perfect integration between the body, the mind, and the spirit of the actualized individual. it is here, at this point, that the adept no longer is in conflict with himself, but rather is in perfect equilibrated harmony. we might say that the thought and the action become

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his own sphere of sensation, casting his reflection therein, and then projecting the whole sphere to the desired place as in the previous method. this, however, is not easy to be done by any but the practiced operator. commentary on traveling in the spirit vision g.h. frater p.c.a. the first method explained in the paper by g.h. frater d.d.c.f. is the most common method. it is very effective when the adept has a specific location. this location may be pinpointed through the use of a specific set of names, color, and sigil. the sigil is the most effective. for the novice adept it may be more appropriate to utilize the sigil in black and white as it will tend to be less tiring to the adept. the flashing colors are most effective in that it attracts the spiritual essence, but it can become mo

travel and skrying in the spirit vision, it is essential to banish beforehand (so as not to be provoked by unwanted forces) and afterward. test completely. the beginner may experience difficulty in that he/she often commits serious errors in working. one of the most common errors is that the untrained has no clear-cut sense of direction. the untrained are on a journey, but he/she knows not where. the adept, when skrying, must be firm that exploration for the sake of exploration is as fruitful as an explorer without a definite goal. the adept must always plan out his/her journeys and destinations. the highest of destinations is rtk of y. the greatest of treasurers is divine union and bliss with the higher genius. since rtk is the simplest of sephiroth, it will require a continual and gradua

ploration for the sake of exploration is as fruitful as an explorer without a definite goal. the adept must always plan out his/her journeys and destinations. the highest of destinations is rtk of y. the greatest of treasurers is divine union and bliss with the higher genius. since rtk is the simplest of sephiroth, it will require a continual and gradual stripping away of one's complexities. when the adept is "working the tree of life" he or she is "rising on the planes" this is definitely a mystical process. each path develops one simplistically and brings us closer to gnosis with our higher genius. the tree acts as a chart or guide in that it gives us a specific direction and location. in addition, it allows us to project to a location through the use of symbols, colors, names, etamu6 ob

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essing force can overpower the lower will, if that shall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the action of the higher will. therefore, its aspects are varied. death superveneth the natural man, when the mental action of the ruach and the nephesch is definitely and thoroughly interrupted in the physical body. in the adept, death can only supervene when the higher will consenteth thereto, and herein is implied the whole mystery of the elixir of life. additional notes on obsession g.h. frater n.o.e.l. when the magnetic rule of a desire causes separation between the higher will and the ruach and nephesch, the result is obsession. the natural man is often caught up in obsessions without realization. even so

nce from the higher will, while all along convincing him/herself that the tasks to be undertaken are truly being achieved. this is far more dangerous for the adept than the normal man, who in his slumber, is aware not of his higher will. thus, the adept is more vulnerable to obsession becoming trance due to the heavy astral currents of influence within his sphere of sensation. it is critical that the adept maintain connection with the higher will to avoid the confoundment of the yesodic currents leading to obsession. though it is far from complete, i have hearby listed areas of concern to the adeptus: 3 sexual obsession astral obsession obsession with perfection the adept must realize that the lower is only made perfect by the higher. career obsession the adeptus must avoid thinking of him

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es, gthat which is below is like that which is above, h for if that which is below is conformed according to the law of the concealed one. great is his name. be thou well assured that the closer thou adherest unto the law of the universe in thy working, by so much the more is thy magical working just and true. recall what was said unto thee in the ritual of the paths of the portal of the vault of the adepti: gtherefore, by the straight and narrow path of s, let the philosophus advance like the arrow from the bow of tcq. h now, tcq, the bow, is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the knowledge of the adept, turning aside neither unto the

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s. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground betwe

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of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sub

n two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inducto

nd o. the crescent is n which is above the firmament, the circle is the firmament, and the triangle is the consuming o below, as opposed to the celestial o symbolized by the upper part of the caduceus" in addition to this explanation, the cup represents the receptacle and collector of the more fluidic forces of the light, and is the symbol of an inexhaustible bowl of libation from which reservoir the adept may draw the reserved forces of the light, which is a matter that again calls for meditation. the lamen of the dadouchos is thus explained in the grade of zelator "the hermetic cross, which is also known as fylfot, hammer of thor, and swastika, is formed of seventeen squares taken from a square of twenty-five lesser squares. these seventeen fitly represent a, the four elements and the tw

tk, through trapt, dwsy, and even to the citrine part of twklm. the subtle aether is, in rtk, inspired from the divine light beyond; then reflected into trapt, wherein it is combined with the reflexes from the alchemical principles in that great receptacle of the forces of the tree. in dwsy, it affirms the foundation of a formula and from twklm it is breathed forth or reflected back. this formula the adept can use. standing in his sphere of sensation he can, by his knowledge of the sacred rites, raise himself unto the contemplation of adycy and from there downwards into himself the lower genius as though temporarily to inhabit himself as its temple. 18 another formula of vibration is here hidden. let the adept, standing upright, with his arms stretched out in the form of a calvary cross, v

g with his arms out in the form of a cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in the sign of the enterer, while vibrating the name out into the universe. on completing this, make the sign of silence and remain still, contemplating the force you have invoked. this is the secret traditional mode of pronouncing the divine names by vibration. let the adept beware that he applies it only to the divine names of the gods. if he does this thing ignorantly in working with elemental or demonic names, he may bring into himself terrible forces of evil and obsession. the method described is called, the vibratory formula of the middle pillar. after noting the names of the three chief officers, comes the recapitulation of the stations and duties of t

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hose bases indeed are buried in black ever rolling clouds of darkness, which symbolizes the chaos of the world of hycu, but whose summits are lost in glorious light undying, penetrating unto the white glory of the throne of the ancient of days. m. now does the aspirant move unto the west, faces southeast, and repeats alike the speeches of hiereus and hegemon. 15 n. after another circumambulation, the adept aspirant halts at the south and repeats the meditation in l. o. he passes unto the east, and repeats alike the words of the hierophant and the hegemon. p. let him pass to the west of the altar, ever led by the angel torchbearer. he projects his astral, and he implants therein his consciousness, and his body kneels when his soul passes between the pillars. he prayeth the great prayer of t

et him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavor to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing unto the spiritual exaltation of the adept, it may sometimes appear as if he beheld it with mortal eye) then let him withdraw awhile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he aspire to see the glory conforming, and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t. now, let the aspirant

comprehensible what things may be necessary for his instruction and comprehension. v. he consults it in any matter he may have especially sought for guidance from the beyond. w. lastly, let the aspirant endeavor to formulate a link between the glory and his self-hood, and let him renew his obligation of purity of mind before it, avoiding in this any tendency to fanaticism or spiritual pride (let the adept remember that this process here set forth is on no account to be applied to endeavoring to come in contact with the higher soul of another. thus, he will assuredly be led into error, hallucination, or even madness) 16 w divination a. the form of divination. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary

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of 6, and preferably 6 times the measure of the phalax of the thumb- spirit and will. 2. it symbolizes the beginning of the stamping down of the evil persona. the foot is advanced 6 metrical distances answering to the number 6 of trapt- osiris- alluding therefore to the self-sacrifice necessary to accomplish this. 3. it represents the practical application of the beginning of a magical force. let the adept, in using the sign of the enterer, give the step as he commences the sign and let him imagine himself colossal, clothed with the form of the god or goddess appropriate to the work, his head reaching to the clouds, his feet resting upon earth. let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. as it is said, clouds and darkness are round abo

GOLDEN DAWN RITUALS ZAM1

heh. d: hmkj. yod. thma-oe-tt thma-oe-sh l trapt. vau. m twklm. heh. thm-a-oe-st (final) thm-a-oe (middle pillar) in the equinox ceremony, the hegemon is m, spirit, and the principal officer. she reconciles from east to west, and from north to south, and in a circular formulrtthe rose cross ritual r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross ritual is a primary ritual of the adept in the r.r. et. a.c. all adepti in the order perform this ritual on a regular basis. it has several positive uses. it encapsulates the aura, providing a protection against outside influences. it acts as a veil. the pentagrams do protect, but they also light up the astral plane and make entities aware of you. so the rose cross ritual is far more effective for containment. when you feel di

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he universe. thou art one! we thank thee, ye spirits of the watchtowers who celebrated with us the mysteries of life (final releas cgood friday rite of dedication r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept (knocks "avete, fratres et sorores" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded" third adept (third adept does so and salutes "merciful exempt adept, the portal of the vault is closed and guarded" chief adept "mighty exempt adept, by what sign has thou entered the portal" second adept "by the sign of the rending and asundering of the veil" chief adept "associate adeptus minor, by what sign has thou

hird adept (vibrates "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum. mighty adeptus exemptus, what is the mystic number of this grade" second adept "twenty-one" chief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" all "eheieh" 3 chief adept "mighty adeptus exemptus, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosencruetz which he made to represent the universe" chief adept "associate adeptus minor, in what part is he buried" third adept "in the center of the heptagonal sides beneath the altar, his head being toward the east" chief adept "why in the center" second adept "because that is the point of perfect equilibrium, just a

f osiris slain" chief adept (makes the 'l' sign "the sign of the mourning of isis" second adept (makes the 'v' sign "the sign of typhon and apophis" third adept (makes the 'x' sign "the sign of osiris risen" all "lvx, lux, the light of the cross (all quit the tomb) chief adept "in the grand word, yehashuah, and by the keyword i.n.r.i. and through the concealed word, lvx, i have opened the tomb of the adepti (the bell rings twenty-one times) chief adept "fraters and sorors of the rosea rubea et aurea crucis, it is to the ends that we unseal our hearts which through the force of our ruach, we have allowed to become encased in matter. let us this day open the tomb of christ of whose heart is the center. let this allow us to unite our hearts with yehashuah. may the heart of yehashuah be my hea

pt "i am the reconciler within the ineffable. i am the dweller in the invisible. be our minds open to the higher (chief adept places the crux between the spine and shoulder blades of other adepts, against the left breast of the second adept, and the right breast on the third adept) chief adept "be thy body a temple of the rose and cross (chief adept places the crux on the base of the spine on all the adepts, the second adept on the left hip and the third adept on the right hip) chief adept "be thy body a temple of the rose cross" chief adept "i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" 10 all "isis

troyer" third adept "sol, osiris, slain and risen" 10 all "isis, apophis, osiris, iao" chief adept "let the divine light descend" second adept "rosea rubea" third adept "et aurea crucis" chief adept "post centum viginti annos patebo (all leave the vault and return to original position (chief adept makes the closing of the veil and returns to the east) chief adept "thus, i have closed the vault of the adepti on the mystic mountain" third adept "ex de nascimur" second adept "in yehashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem r. r. e t a. c. z e l a t o r a d e p t u s m i n o r step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals b

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p t u s m i n o r 2 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus w

reason, it is under the presidency of hrwbg and of f, whose names and forces are to be invoked at its consecration. this should take place on the day and hour of f, or else during the course of the fiery tattwa. any convenient sword may be adapted to this use, but the handle, hilt and guard must be such as to offer surfaces for inscriptions. it should be of medium length and weight. the motto of the adeptus should be engraved upon it, or upon the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald

devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has endeavored to bring about for another. also, may he perish and be blotted

or purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has endeavored to bring about for another. also, may he perish and be blotted out from among us. to obtain real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and s

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l never be manifested unto any man, unless god should favour, yea, it shall be so far from him who thinks to be a partaker of our riches against the will of god that he shall soon lose his life in seeking us, than attain happiness by finding inanalysis of the keyword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the analysis of the keyword is first introduced to the new adeptus minor in the adeptus minor initiation. the chief adept says "the keyword is i.n.r.i. which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word of this grade which is hwchy or the hebrew name of jes

. poverty, torture and death, have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise" the above can be symbolized as "light" 4 in latin, the spelling for light is lvx. this is pronounced "lux" the "u" sounds like the "u" in the word tube. the lvx becomes especially important to the adept because of the way it fits with the various seasons of the year. it is through these seasons that the sun passes from light todarkness and death to resurrection. it is through these seasons that we pass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believ

we pass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the self of "living gold "the light of the world" let the adept now examine and meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equal. sign of

mourning of isis; the symbol of the goddess and spiritual fruitation. 5 sign of typhon/apophis; death, darkness, destruction. sign of osiris risen; the illumination of light overcoming death. examine the gematria in regard to the word lvx. l=50, v=5, x=10, for a total of 65. this is the number of yanda which translates into "my lord" lvx= 65= my lord and divinity follow closely the steps, and let the adept commit to memory the analysis of the keyword. it is of equal importance, that with each step, we meditate on the alchemical formula of spiritual transformation into the light of adonai. the analysis of the keyword step 1 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue as you are saying them. 6 y r n y step 2 for

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lohim tzabaoth, shaddai el chai in the name of yehashua and by the utterance of the word, come and protect and defend us and this order without any delay upon its utterance, for i now declare this temple and rite duly closed. bell/ iconsecration ceremony for a sun (a) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 it is without question that the most important planetary talisman the adept of our order can make and fully consecrate is a solar talisman. it is in this talisman that rtk shines through the visible sun to attract to the adept the solar rays of spiritual illumination. thus, the solar talisman may be used for the attraction of better health, greater vitality, increased creative abilities, and enhancement of the jwr. its greatest potential to the adept of our orde

that rtk shines through the visible sun to attract to the adept the solar rays of spiritual illumination. thus, the solar talisman may be used for the attraction of better health, greater vitality, increased creative abilities, and enhancement of the jwr. its greatest potential to the adept of our order is to act as a conduit of solar illumination into the trained adepts sphere of sensation. let the adept never be without conscious thought that the great angel of solar o, lakym, is here attributed as well as the light of christ. it is ra, osiris onnophris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that

perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in adverse and damaging ways. remember always that the sun is the visible dispenser of light to our world, yet, too much exposure can burn beyond repair. therefore, the adept will do well not to over expose him/herself to the potency of the solar talisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the sup

utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divine force is present within the ruach, nephesh and the g uph. let the adept take as much time as necessary to contemplate the higher and divine genius. when the adept is ready to proceed, recite the following prayer "unto thee sole wise, sole eterna

letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yoursel

angel, and the divine messengers, the \yklm. i conjure ye trws, thou spirit of a, and i do potently and completely bind you by the intelligence of the sun, laykn. thou shall only bring thy force to the purpose of this talisman that is in conformity and harmony with my will, for thou art bound by the intelligence of a, laykn. draw sigil of trws, vibrate the name through vibratory formula, yet, let the adept be aware that with each vibration of the name, the intelligence, laykn, must be vibrated first. step 7 place talisman outside circle in the west. holding sword in hand, circumambulate once to the west, and draw it within the circle using the point of the sword. say: creature of talismans, enter thou within this sacred circle that thou may become a dwelling place of laykn, and may ye be f

GOLDEN DAWN RITUALS ZAM24

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

dept "let us work, therefore, my brethren and effect righteousness, because the night cometh" third adept "wherein no man shall labor" chief adept (rises "fratres and sorores of the rosae rubae et aurae crucis, by the power in me vested, i proceed to the installation and investiture of the hierophant of the temple of isis mighty mother in the order of the golden dawn in the portal of the vault of the adepti" second adept (rises "benedictus qui venti" 7 third adept (rises "in nomine domini (the three adepti give the l.v.x. signs, and seat themselves) chief adept "very honoured frater, at the discretion of the chiefs of the second order you have been appointed to the office of hierophant of this temple for the ensuing six months. are you willing to assume its duties and responsibilities" hie

ond order "by the power in me vested, i install you as hierophant of the temple of isis mighty mother. may the steps of this throne lead you to your proper place among the seats of the mighty which are above (turns to the members "behold my brethren, he who now stands amongst us, clothed with the attribute to lawful revealer of the mysteries for those whom we are leading toward the light. you are the adepti of those mysteries and you can assist him to proclaim them, that those who are still without may be lead by loving hands to that which is within. fraters et sorors of the r.r. et a.c, i now invite you to join with me in a common act of prayer. all face east. we give thee thanks, supreme and gracious god, for the manifestation of thy light which is vouchsafed to us, for that measure of k

GOLDEN DAWN RITUALS ZAM3

he clear, scintillating light, but rather in self-sacrifice chose to remain in service to humankind. it is on this night at the hour of the full moon that the fraters and sorors of the second order link with the fraters and sorors of the third order in a sacred bond of healing upon those who are deserving of its reward. we must emphasize that this vigil will have a profound illuminating effect on the adept who has sworn to persistently pursue it, month in and month out, year in and year out. we must also recognize that to abstain from the vigil for even one month can have an adverse effect, and that the accumulated ability and potential for achieving higher states of consciousness will quickly vanish. it's an old occult axiom that says "difficult to acquire, easy to lose" let the adept, th

ly rising and becoming more than human. preparation for the vigil this vigil is one of the few of our order, that if possible, can be performed outdoors. but knowing that the moon is full in one's sphere of sensation makes it possible to perform it indoors under the inner light of the full moon, if conditions don't permit to work outdoors. full regalia is not necessary for this vigil. however, if the adept does have the ability to work outdoors in regalia undisturbed, then it is more than permissible. it is only required that the adept wear his or her consecrated rose cross lamen. if during the time of the vigil one is working in a public park or parking lot, then the rose cross may be worn underneath clothing so as to hide it from the profane and outside influences. let the adept take cau

, then it is more than permissible. it is only required that the adept wear his or her consecrated rose cross lamen. if during the time of the vigil one is working in a public park or parking lot, then the rose cross may be worn underneath clothing so as to hide it from the profane and outside influences. let the adept take caution not to continue on in mundane activity with the rose cross lamen. the adept may wish to also take a ritual cleansing bath or perform whatever other activity he or she may find appropriate to preparing oneself for the approaching work. let the adept take caution to be frugal with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center d

and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and

ay the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and should quickly banish astral distractions should they appear. step 5 the adept should now, using the formula of the middle pillar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feels fully integrated in the yesodic astral current. let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine names and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step

pt should now, using the formula of the middle pillar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feels fully integrated in the yesodic astral current. let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine names and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step 6 let the adept now integrate his astral body with the rose color of the king scale of trapt with the divine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 le

GOLDEN DAWN RITUALS ZAM5

of sensation with the darkness of the evil averse pentagram. many individuals and groups would argue that the averse pentagram is not an evil symbol, but remember, that any action against one's divine and true will is an evil action, therefore, disproving the argument that the inverted pentagram in one's sphere of sensation is acceptable. the bornless middle pillar exercise should be performed by the adept as an important prerequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part

GOLDEN DAWN RITUALS ZAM8

am, we arrive at a satisfactory analysis compounded of both scales of interpretation. note that the lineal figures of the tens and hundreds are distinguished from those of the units by being encircled with either one or two rays. if we further place these within the lineal figure of the whole name of the sephiroth, a specific kind of hieroglyph will result. this hieroglyph may then be utilized by the adept on talismata and for both invocational and evocational work. in addition, if the glyph be painted in the proper colors, it may then be utilized as a potent sigil for skrying or traveling in the spirit vision. each glyph may be represented by an angelic form as explained in our paper on the rose and sigil. a m c p t b g d k r w h z j f y l n s u x q 7 in accordance with the qbl of nine ch

GOLDEN DAWN RITUALS ZAM9

l o k y h h w c w h h y f k b e hrwbg m n l o f h y w h c p 14 trapt a a b c d e f g h i j k l a b c f k l 5 jxn k a b c f l 5 15 dwsy l k a c p q 5 b f y y h h w a d n h n w d h a y y dwh y y h h w a d n b 16 hmkj hnyb hrwbg trapt dwh twklm twklm dwsy jxn dsj rtk 17 a b c d e f g h i j k l a b c d e f g h i j k l 18 rtk a b c 5 f k l 5 hmkj hnyb dsj hrwbg jxn trapt dwh dwsy twh recommendation of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs o

ent to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

of the ufonauts themselves. much is to be said for the revisionist historical notion, best expounded by paul johnson (in search of the masters, that theosophical mahatmas and magical secret chiefs are very human adepts deeply enmeshed in the spiritual and political revolutions of the late 19th and early 20th centuries. madame blavatsky may indeed have been the first to change the names to protect the adept, but the fact that they can be decoded via the ciphers of al revealed by aiwass years after blavatsky s death indicates perhaps a secret code known to blavatsky and later to crowley and his heirs. as i have pointed out, the basic documents of the hermetic order of the golden dawn, for example, were written in a cipher, the originals still being readily available. i have also pointed out

louis bimstein may have selected max theon as a pseudonym in part for the initials m.t. in rosicrucian circles, m.t. is the abbreviation for magister templi or master of the temple the 2=8 degree. according to kenneth mackenzie, historian and initiate of that secret order, this circle held assemblies at camra in poland every nine years. bimstein was originally a polish jew. in his native warsaw, the adepts of the philosophus degree (6= 4) assembled every five years. these degrees are closely paralleled in the a.a. system, and that of the hermetic order of the golden dawn. note that crowley regarded blavatsky as a high intitiate of the great white brotherhood, or a.a. he ranked her an 8= 3 (master of the temple) in his class b commentary on the voice of the silence, in which he pointedly c

n conquest the earth has been invaded by various claimants throughout its history. invaders have always attempted to present themselves as invincible, veritable gods. for a time many have gained control over whole civilizations. aliens controlled babylon for a time. they exercised, through the black order, considerable control over nazi germany. they made war, at various levels and dimensions, on the adepts of ancient india and the high lamas of tibet, with fire and blood, seduction and dark magick. they did not lose, but they did not win. they made spiritual war on gotama the buddha, and some of them were converted. then they knew the terror of the ubermensch -the super man human- ity is even now evolving into. they were afraid of us, as well as of our allies. though they had conquered pl

the star trek mythos tell us. resistance is not futile, the answer, carries the cipher value of 329, that of qabalistic alchemist church and 11, i see to learn this writing, i.e, to decode the cipher of the ufonauts. also that lie that thou must die and, our having not forgotten that mohammed and alexander were higher men as well, law of the battle of conquest. carry to the alien nest the law of the adepti and the knowledge of the portal and, as andrews puts it..in the golden dawn enochian system, the great king of air is the appropriate intermediary to be called upon as a benign go-between in negotiations between earthlings and extra-terrestrials. the great king of air, in the enochian language, is called bataivah and is invoked by the 2= 9 grade opening in the system of the a.a. all ade

m of the a.a. all adepti know this. but a 9mm pistol in your pocket wouldn t hurt either. aleister crowley used to say that the correct magical operation for leaving a room is turning the door knob and pushing the door. resistance is not futile= 329= abrogate are all rituals, all ordeals, all words. in the seminal and quintessential chapter 36 of the book of lies, aleister crowley informs us, let the adept be armed with his magick rood [and provided with his mystic rose. the magick rood, or wand, is the supreme male symbol; the mystic rose the female complement. the ritual, called the star sapphire, is the revelation to the initiated of the key secret of the magick of the conquest of the universe. thus, we find the wand: the double wand of power= 329= resistance is not futile. the blond al

tance is not futile. the blond alien khyia of procyon, our alleged informant from the stars= 150= mystic rose. combined, by theosophic addition, the wand and rose together are 3+2+9= 14= 1+4= 5 and 150 or 1+5+0= 6, or 5+6 or 56. 56= isis (5+6= 11, of course, the number of magick, of transformation by will, of decoding. at the end of the star sapphire in crowley s commentary we find, it is not he (the adept) that shall arise in the sign of isis rejoicing. the transformed adept, greater than the most advanced aliens, is the ultimate victor in the battle of conquest not merely earth, but the omniverse is his domain. 71 12 interview with terry r. wriste june 24, 1994[ the law of the battle of conquest section presented previously is, essentially, the work of our friend and sometimes comrade-in

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

u with the north wind. the breath of your flesh has returned to the god tem (le, the setting sun) but will return again to you should you hunger for flesh. you shall be like a god and your enemies shall be cast down under your feet. may you be found truthful before the goddess nuit and strong enough to receive the flesh of the gods" speech of nephthys (nephthys "the lady of the house "1 accompany the adept, my divine brother, osiris. 1 have come here to protect you. you must be an adept to overcome the forces of the two lands. meditation will assist you. indeed, truth-speaking will also help. you can be raised up by trae words and deeds and then the god ptah will castdown your enemies" speech of mestha (mestha "the god within "1 am the god mestha, your divine son. 1 have come here to prote

speech of mestha (mestha "the god within "1 am the god mestha, your divine son. 1 have come here to protect you. 1 have made a place for you to endure; a place for you to endure. may you have command over the god ptah and likewise have command over the god ra himself" speech of hapi (hapi "the god of secreto "i am the god hapi, your son.1 have come here to pprotectyou. if you are associated with the adepts, then your flesh will be defended for you and the death processes will be beneath you. may you be an adept and be given my flesh which will llast forever. may you be osirified and be truth-speaking, may you be truth-speaking in peace" 69 speech of tuamautef (tau-mut-f "the god who exalts motherhood "1 am the god tuamautef, your son who loves you. i have come here to protect you. the bro

pens soageel soh-ah-gehel these governors are all intimately connected with forces of motion. nia is the highest of the lower aethyrs. mastery of nia and the lower aethyrs is the primary qualification of the magical grade of philosophus. its mastery is the f i rst ordeal of the vovin or magical dragon. it marks a definite stage in magical development: the primary separation between the novice and the adept. when crowley entered nia he was taken on a journey in a chariot of mother-of-pearl and ivory. his guide stated that "every moment that we fly shall cover an aeon. and every place on which we rest shall be a young universe rejoicing in its strength" this dearly shows how human concepts of time and space will shift in nia. 210 crowley's guide was female. she had golden hair and skin, blue

these gray but proud outposts you will find yourself standing on the very edge of the known universe. if you detect the faintest trace of fear within you at this point you are advised to turn back immediately. however, you should face the outermost abyss several times in ikh before you attempt its crossing. 243 the initiation of zax-crossing the abyss 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. aleister crowley, liber thisharb exoterically it (ie, the word tcshetra9 means simply-"field" while esoterically it represents "the great abyss" of the kabalists, the chaos and the plane (cteis or

flowing beard who speaks in ambiguities and casts curses and evil spells on the townfolk at a whim. middle age literature has stereotyped him into either a witch or warlock depending on sex. because 2 5 8 259 he/she is always speaking against christianity, he/she is 'ipso facto' evil. the truth, as is often the case, is not what it seems on the surface. the vrelp is equivalent to an exempt adept( the adeptus exemptus of the golden dawn. as such he (or she as the case might be) has realized that right and wrong are relative views and that morality itself is a yardstick devised by society and used by society for society. he sees himself as an embodiment in time, space and form of the sun-not the physical sun which is itself but an embodiment, but the spiritual sun, the sun of the sun (in egy

ess of the abyss. within me the sun at mid-day and the sun at mid-night are one sun. i am ready to enter the domain 320 of the great one of the night of time. part 4. hold the talisman of kal before you and say, kikle-aai lnnia (kee-keh-ieh-ah-ah-eeel-en-.neeah) by the power of kal (kah-ieh) i enter the currents of vta (veh-tah, i renounce my name, i sit in the city of the pyramids, i am one with the adepts, i renounce my name. see yoursel f as a geometric point of consciousness without shape or definition. you must eliminate any trace of ego or of your human personality. part 5. imagine the four watchtowers in the darkness before you. see each watchtower as a square-shaped region containing 156 pyramids (12x13. the black cross whi ch di v ide s them i s a bot t oml e s s aby s s. ea ch wa

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ct of ceremonial magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoi

k of evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword, and the primary magical task of the adeptus major is the confrontation with the averse forces. before advancing to the compassion and love of chesed, the adept must first fully integrate the strength of gevurah by reworking the forces of the tree of life, sephirah by sephirah

t first fully integrate the strength of gevurah by reworking the forces of the tree of life, sephirah by sephirah through gevurah in the 6=5 subgrades of adeptus major. the major adept must therewith evoke, constrain, and subdue each of the averse forces. in the r. r. et a. c, the initiatic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation with his or her holy guardian angel. the student should have additionally successfully invoked and banished each of the divine, archangelical, and angelical forces in the rituals of this book before s

nce it involves the bringing of unconscious contents to light. by evoking the averse forces into the triangle of art, the magician brings them into the light of consciousness, virtually comes to see them, and attempts learn about their nature, function, and mode of operation in the process. before the evocation, this had remained completely unconscious or, so to speak, in the darkness. with time, the adept learns to quickly recognize these forces whenever they manifest in his or her day-to-day life and to direct their operation to the service of greater psychic unity 5 and harmony. as israel regardie put it "no longer are they [the demons] independent spirits roaming the astral world, or partial systems roaming the unconscious, disrupting the individual's conscious life. they are brought b

osicrucian tradition, another alternative instead of a triangle is to employ polygons whose numbers of angles correspond to the nature of the force. for example, the evocation of the qlippoth of hod could employ an octagon, that of the spirit of jupiter, a square, and so forth. in practice, however, the traditional triangle of art, specially prepared for the ritual, is generally quite sufficient. the adept may nonetheless wish to experiment with polygons other than a triangle for use as constrainment devices, since there exists historical precedent in the rosicrucian tradition for this variation. place the triangle of art in the east of the temple or in the direction usually associated with the force. for example, to evoke the demon of air, set up the triangle of art in the west, the quart

nts of thick, smoky incense for the entity to use as a material basis to appear. in recent decades, however, research has suggested that the smoke method is but a blind, or "smokescreen" for the actual procedure, which is to place a mirror inside the triangle of art.9 for the latter method, arrange the triangle vertically so that the magician can easily see his or her reflection therein. although the adept should experiment with both methods, research reveals the latter to be more effective. there is a distinct advantage to using a mirror in the triangle instead of smoke, since the entity appears together with the reflection of the seer, thus facilitating the projection of psychic contents into the triangle. construct the triangle of art of plywood, and paint it white. paint a black triang

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ient germans. this of itself proves the gross unfairness and grotesque absurdity of witchburning in later times. a world-old fancy, that has penetrated all nations, finds in sorcery the power to hide or change one's figure. enchanters would turn into wolves, enchantresses into cats; the wolf was the sacred beast of wuotan, the cat of frouwa, two deities that had most to do with souls and spirits. the adept in magic assumed a mask, grima (p. 238^ a trolls-ham, by which he made himself unrecognisable, and went rushing through the air, as spirits also put on grimhelms, helidhelms (p. 463; often we see the notion of sorceress and that of mask^ meet in one, thus the leges roth. 197. 379 have' striga, quod est masca' striga, quae dicitur masca' on this last term i shall have more to say by and b

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

st imperator of the present cycle of amorc)[143] part eight attaining psychic illumination "when the student is ready" the question may be asked:"what is the ultimate goal of rosicrucian study and preparation? it is an old question that has been answered thousands of times in each country by the attainment that has come into the lives of the most devoted students. it is well that the neophyte and the adept alike should be reminded again of the real purpose of the work we are engaged in and the reward that may be theirs when found ready and worthy. there is a very old and well-founded injunction that "when the student is ready the master will appear. this has been very greatly misunderstood and is used by thousands for refusing to unite with any school or organization, preferring to "wait u

HAMIL THE ROSICRUCIAN SEER

the r.c, iam,at the riskofseeming tedious, compelled to make some prefatory remarks upon the occasion of this apparition, which occurred unsought and undesired, thatimay render the narrative intelligible, and show, moreover, how earnestly and strenuously the earth-bound spirits among the departed strive to enter into communion with mortals, now that the veil whichofold could only be penetrated by the adept after a long and iaboriouaformule, has, by the widespread practiceofanimal magnetism been effectually rent in twain. after thirty years' desultory working with crystals and mirrors,ihad in1854,underspiritual instructions, prepared and consecrated a large mirror, dedicated to a spirit known to me as the c.a, for the purposeofreceiving visions and responses to metaphysical questions propos

and for the last twoyears of his lifeworkedonalchemyandastrologywith johannes keppler. brahegaveastrologicalinterpretations ofastronomicaleffects.a firm believer inastrology,he stated it was 'not adelusivesciencewhen kept within bounds and not abused by ignorantpeople. 3 see introduction and letters. 4alexandertilloch (1759-1825),formerlytulloch, editor ofhockley'slettersto the [winssoul by which the adept sought divine union by way of illumination gained in an exalted form of mesmeric trance.'2unidentified. 3 unidentified. 4 helena petrovna blavatsky (1831-91. bom in russia, later became an american citizen. widely travelled; an avid reader of occult, mystical, and religious works, she founded, with col. olcott, the theosophical society in new york in 1877. she also dabbled in spiritualis

years ago was calledthemint and now used i believe as an infirmary. it's a fine oldbuilding-ihave got a small wood-cut which the publisher tore out of a bristol guide to please a lady friend of mine who was seeking one for me. i suppose he had a liquerish tooth for she is a very pretty woman. nb don't forget to secure (when you have the chance) an 8vo published by old lackington in 1814 'lives of the adepts'&reprinted the following year 1815 as'thelives of the alchemical philosophers's a most interesting work with lives and extracts from their works and a catalogue of 700 works. your correspondents are a singular mixture. thos.vaughan?was i have no doubt a very truthful, sincere writer altho' his alchemy is questionable and his attacking so learned a man asdrhenry moore[sic]absurd-johnheyd

HELENA BLAVATSKY THE KEY TO THEOSOPHY

his subject; and although the phenomena attaching to this method of actual thought transference are as yet few in number, no one, i presume, will undertake to say how far their action may extend in the future, when the laws that govern their production are more scientifically established. and so, if such results can be produced by the knowledge of the mere rudiments of hypnotism, what can prevent the adept in psychic and spiritual powers from producing results which, with your present limited knowledge of their laws, you are inclined to call "miraculous? 1. then why do not our physicians experiment and try if they could not do as much) like e.g. prof. bernheim and dr. c. lloyd tuckey in england, profs. beaunis and ligeois in nancy, delboeuf in li ge, burot en bourru in rochefort, fontain a

secondly, because they must fail at present, and indeed until they are brought to acknowledge that such powers are attainable. q. and could they be taught? a. not unless they were first of all prepared, by having the materialistic dross they have accumulated in their brains swept away to the very last page 134 the key to theosophy- hp blavatsky.txt atom. q. this is very interesting. tell me, have the adepts thus inspired or dictated to many of your theosophists? a. no, on the contrary, to very few. such operations require special conditions. an unscrupulous but skilled adept of the black brotherhood("brothers of the shadow" and dugpas, we call them) has far less difficulties to labor under. for, having no laws of the spiritual kind to trammel his actions, such a dugpa "sorcerer" will most

each other at one and the same time, so as to produce the most grotesque and absurd combinations. but drunkard and seer, medium and adept see their respective visions in the astral light; only while the drunkard, the madman, and the untrained medium, or one in a brain fever, see, because they cannot help it, and evoke jumbled visions unconsciously to themselves without being able to control them, the adept and the trained seer have the choice and the control of such visions. they know where to fix their gaze, how to steady the scenes they wish to observe, and how to see beyond the upper outward layers of the astral light. with the former such glimpses into the waves are hallucinations; with the latter they become the faithful reproduction of what actually has been, is, or will be taking pl

wish to observe, and how to see beyond the upper outward layers of the astral light. with the former such glimpses into the waves are hallucinations; with the latter they become the faithful reproduction of what actually has been, is, or will be taking place. the glimpses at random, caught by the medium, and his flickering visions in the deceptive light, are transformed under the guiding will of the adept and seer into steady pictures, the truthful representation of that which he wills to come within the focus of his perception. hell a term which the anglo-saxon race has evidently derived from the name of the scandinavian goddess, hela, just as the word ad, in russian and other slavonian tongues expressing the same conception, is derived from the greek hades, the only difference between t

n kamaloka: the individuality prevails forever. initiate from the latin initiatus. the designation of anyone who was received into and had revealed to him the mysteries and secrets of either masonry or occultism. in times of antiquity they were those who had been initiated into the arcane knowledge taught by the hierophants of the mysteries; and in our modern days those who have been initiated by the adepts of mystic lore into the mysterious knowledge, which, notwithstanding the lapse of ages, has yet a few real votaries on earth. isvara (sans) the "lord" or the personal god, divine spirit in man. literally sovereign (independent) existence. a title given to siva and other gods in india. siva is also called isvaradeva, or sovereign deva. iu-kabar zivo gnostic term. the "lord of the aeons"

s) a period of manifestation, as opposed to pralaya (dissolution or rest; the term is applied to various cycles, especially to a day of brahm -4,320,000,000 solar years-and to the reign of one manu-308,448,000. lit, manvantara-"between manus" page 160 the key to theosophy- hp blavatsky.txt master a translation from the sanskrit guru "spiritual teacher" and adopted by the theosophists to designate the adepts, from whom they hold their teachings. materializations in spiritualism the word signifies the objective appearance of the so-called "spirits of the dead" who reclothe themselves occasionally in matter; i.e, they form for themselves out of the materials at hand found in the atmosphere and the emanations of those present, a temporary body bearing the human likeness of the defunct, as he a

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

writer on french freemasonry and rituals. his mafonnerie occulte was published in 1853. 2 george redway was a small london publisher who specialized in occult books and also sold them second-hand. he published a. e. waite's digest of eliphas levi's works, based upon dogme et rituel de la hautemagic, in 1886 and his the realhistory of therosicrucians in 1887. the latter caused much annoyance among the adepts of the societas rosicruciana in anglia. in 1897 he published s. l. macgregor mathers' the kabbalah unveiled, having bought the copyright for 35 (the eleventh impression appeared under the routledge& kegan paul imprint in 1970. for redway's unsatisfactory dealings with mathers (and indirectly with f. l. gardner) in connection with the the letters 39 t()rm,e 's the sacred magic ofabra mel

d regards. in haste. 1 a suggestive inquiry into the hermetic i\1ystery with a dissertati n on the more celebrated of the alchemical philosophers, was published anonymously in 1850. it was not by thomas south but by his daughter mary anne (later atwood. in his hermetica catalogue no. 25 (summer 1981) mr r. a. gilbert described it as an attempt to 'explain alchemy as a science of the soul by which the adept sought divine union by way of illumination gained in an exalted form of weare so sorry we could not see more of you whilst in london. we returned from yorkshire last evening and mrs ayton is decidedly the better for the change, in fact as nearly as possible, herself again. i meant to mention a book to you, but had not the opportunity. it is the revd- south 1142.1.8 ihermet c myste!y, ilo

o discover anything about kohn's life, but in the introduction to his translation of theprophecies of parace/sus: magic figures and prognostications (1915),1 he mentioned that his 'studies in the occult. have now extended over forty years, which suggests that he began them c. 187 -5. thus i assume that he was born c. 1850. according to a letter to myself from mr gilbert 'he also wrote an article "the adeptship ofjesus christ" which appeared in themedium and daybreak, 2 september 1881, p.556. this, and other papers, brought a violent response from the theosophist in october and november 1881. kohn had attacked theosophy with gusto bringing paracelsus to his aid' in his 'hermetica' catalogue no. 25 (summer 1981) mr gilbert described kohn as an austrian emigre. in this catalogue mr gilbert li

bedroom now, so as to avoid the great contrast between an over-heated room& an icy cold one. i am convalescent again& i hope to keep it so. i thought it better to send you vol. i at once, for i am really very anxious to have your views upon it. the spelling, grammar& punctuation of the french are all infamous, but you must not. let that prejudice you against it. i have come to the conclusion that the adept who enuntiated it employed a scribe to do the writing. the internal evidence of it seems to me to show that, probably, the adept was not a native of france, but a german domiciled there& that he probably employed a german scribe to write to his dictation, that this scribe knew nothing of occultism, for he does not use the alchemical symbols& the mistakes are just such as a scribe imperfe

INITIATION INTO HERMETICS

o whatever necessity requires. the way of doing it will exhaustively be illustrated in the practical part of the present work. the electrical as well as the magnetical fluid in the human body have nothing to do with the kind of electricity or magnetism we know, although a certain analogy exists. this law of analogy is a very important factor in the hermetic science and the knowledge of it enables the adept to perform great miracles with the aid of this key. the food contains the elements mingled with each other. the result of taking in food is a chemical process by which the elements are preserved in our body. from the medical point of view, the taking in of any kind of food, together with the breathing, causes a process of combustion. the hermetist sees far more in this process than just

utral. the male genitals: forepart electrical, back part neutral, right and left side also, the inside magnetical. the female genitals: forepart magnetical, back part, right and left side neutral, the inside electrical. the last vertebra& anus: fore and back part neutral, right and left side as well, the inside magnetical. with the help of this occult anatomy and the key of the tetrapolar magnet, the adept may compile further analogies if wanted. the alchemist will recognize that the human body represents a genuine athanor in which the most perfect alchemistic process, the great work or the preparation of the philosophers stone is visibly performed. herewith the chapter dealing with the body is finished. i do not assert that all has been regarded, but in any case, with respect to the eleme

s are brought about, etc. the incipient adept might not be so very interested in these occurrences, but he will rather endeavor to know all about the material world by means of the elements and their polarities. it is needless to mention that on our planet, there are fire, water, air and earth, a fact absolutely clear to each reasonably thinking person. notwithstanding, it will be very useful, if the adept becomes acquainted with the cause and effect of the four elements and knows how to use them correctly, according to the corresponding analogies on the other planes. how it is possible to contact higher planes through knowing the grossly material elements, will be reserved to a further chapter dealing with the practical use of magic. at the moment, it is important to know that of our eart

lest form is evolving off in exactly the same manner as in the human body. by drawing analogies to the human body, one will certainly find out how to draw the parallel to the elements, and state that the analogy with the human body seems justified. in the chapter relative to the human body we have been discussing the mode of life and the functions of the elements, with respect to the body and, if the adept succeeds in using the elements in the most subtle form, he will already be able to achieve wondrous things on his own body, and not only this, he can, in all conscience, affirm that nothing is impossible in this respect. the earthy element implies the four-pole magnet with its polarity and the effect of the other elements. the fiery principle, in its active form, causes the vivifying pri

body as mentioned in the foregoing chapter but also in the grossly materialistic world, each hermeticist exactly knows that what is above is also that which is below. each adept who knows how to employ the powers of the element or the great secret of the tetragrammaton on all planes is also capable to achieve great things in our material world, things which the outsider would regard as miracles. the adept, however, sees no miracles in them for, backed by the knowledge of the laws; he will be able to explain even the most remarkable curiosity. everything on our earth, all thriving, ripening, life and death depend on the statements made in these chapters. hence the adept fully conceives that physical death does not mean disintegration, passing into nothingness, but what we consider as annih

proceeded from the akasa principle or the finer etheric vibrations. in the same way as the elements are functioning in the material body, the soul or the so-called astral body will behave. the four-pole magnet, with its specific qualities, connects or amalgamates the soul with the body. this amalgamation takes place, with analogy to the body, by the electromagnetic influence of the elements. we, the adepts, call the astral matrix or life this active behavior of the elements or the so-called electromagnetic fluid of the soul. this astral matrix or the so-called electromagnetic fluid of the soul is not identical with the occultists aura i shall speak of later. the astral matrix or the electromagnetic fluid is the connecting link between the body and soul. the fiery principle causes in the s

ISIS UNVEILED

son of mary, with this mythical representation of the mediator for the fallen race of adam. under this unexpected garb his personality was all but lost. in the mod- em jesus of the christian church we find the ideal of the imaginative 51. decline and fall itf the annan empin, ch. xxi. 52. zisis unveiled irenaeua, not the adept of the esseoes, the obscure reformer from galilee. we see him under the disfigured nato-philoneaa mask, not as when the disciples heard him on the mount. so far then the heathen philosophy had helped them in the building of the principal dogma. but when the theurgists of the third neo ^atonic school, deprived of their ancient mysteries, strove to blend the doctrines of plato with those o

age and of drihioanica] influence (reianhtt into uie nature and affinily of ancient arid hindu mytluiofji, 84 "the agmtkada-parilahai, which discloses, to a certain extent, tbe order of in- itiatiou, does dot give the formula of evocation" says jacolliot, and he adds that, acctvd- iog to mme brahmanu "these formulae were never written, they were and still are im- parted in a whiroer in the ear of the adepts("vtouth lo ear, and ae word at ime brealk" mb.j the muous. te rpiritume data u monde, p. 108. 85. ibid. digitizecoy google is jacolliot an unmitigated huhbdgp 47 terrible formulft pronounced, except in the interior of the temples, and then in a cautious whisper. this, then, was the language now respective- ly baptized by every scientist, and according to his imaginative and philological

nation; the act of rendering good for evil; temperance; probity; purity; chastity, and repression of the physical senses; the knowledge of the holy scriptures; that of the superior soul [spirit; worship of truth; abstinence from anger' these vir- tues must alone direct the life of a true yogi "no unworthy adept ought to defile uie ranks of the holy initiates by his presence for twenty-four hours" the adept becomes guilty after having once broken any one of these vows. surely the exercise of such virtues is inconsistent with the idea one has of (ferif-worship and lasciviousness of purpose! and now we will tiy to give a clear insight into one of the chief ob- digitizecoy google the wmspebed secrets of inmation 99 jects of this work. what we desire to prove is that underiying every ancieot po

would not only imperil the security of that which must, at all hazards, be guarded from profanation, but it would be consenting to admit behind the veil a fellow being, whose mediumistic irresponsibility might at any moment cause him to lose his life through an involuntary indiscretion. the same law which prevailed in the eleusinian mysteries before our era holds good now in india. not only must the adept have mastery over himself, but he must be able to control the inferior grades of spiritual beings, nature-spirits, and earthbound souls, in short the very ones fay whom, if by any, ihe fakir is liable to be affected. for the objector to affirm that the brahmana-adepts and the fakirs admit that of themselves they are powerless, and can only act with the help of disembodied human spirits

r rather souls, at the departed ones. but they will freely communicate only with those whose atmosphere is as pure as their own, and to whose prayerful htiatta (invocation) they can respond without the risk of defiung their own celes- tial purity. when the soul of the invocator has reached the sayadyam, or perfect identity of essence with the universal soul, when matter is utterly conquered, then the adept can freely enter into daily and hourly coomiumoa with those who, though unburdened with their corpcweal forms, are still themselves intigressing through the endless series of traos- ftvmations included in the gradual approach to the parammman, or the grand universal soul. bearing in mind that the christian fathers have always claimed for themselves and their saints the name of 'friends o

natures "resplendent gods" because, as plato says "we were our- selves pure and inunaculate, being liberated from this ntrrounding tiat- metu, which we denominate body, and to which we are now bound like an oyster to its shell" phaedr, loc. cit. so the doctrine of planetary and terrestrial pitiis was revealed entirely, in ancient india as well as now, only at the last moment of initiation, and to the adepts of superior degrees. many are the fakirs who, thou^ pure, honest and self-devoted, have yet never seen the astral form of a purely human piiar (an ancestor or father) otherwise than at the solemn moment of their first and last initiation. it is in the presence of his instructor, the ffuru, and just before the cofu-fakir is dispatched into the world of the living, with his seven-knotted

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

lves. as to the universal medicine, 34 the rosicrucians. elixir vitce, or potable form of the preternatural menstruum, he positively asserts that it is in the hands of the illuminated, but that, by the time they discover it, they have ceased to desire its uses, being far above them; and as to life for centuries, being wishful for other things, they decline availing themselves of it. he adds, that the adepts are obliged to conceal themselves for the sake of safety, because they would be abandoned in the consolations of the intercourse of this world (if they were not, indeed, exposed to worse risks, supposing that their gifts were proven to the conviction of the bystanders as more than human; when they would become simply intolerable and abhorrent. thus, there are excellent reasons for their

(and by the secret powers which lie in the hyper-sensual, heaped floors of it, out of the every-day senses, the egyptians struck together, as it were, a bridge, across which they paraded into the supernatural; the magic portals receiving them as on the other and armed side of a drawbridge, shaking in its thunders in its raising (or in its lowering, as out of flesh. athwart this, in trances, swept the adepts, leaving their mortality behind them: all, and their earth-surroundings, to be resumed at their reissue upon the plains of life, when down in their humanity again. in the cities of the ancient world, the palladium, or protesting talisman (invariably set up in the chief square or place, was there is but little doubt the reiteration of the very earliest monolith. all the obelisks, each of

id to have become an imported accident into the scheme of things: our ideas being erroneous as to the original design in regard of us. man was to have lived as the angels, of an impregnable, impassible vitality, taking his respiration, not by short snatches, as it were, but as out of the great cup of the centuries. he was to be the spectator of nature not nature his spectator. the real objects of the adepts were, in truth, to remain no longer slaves to those things supposed to be necessities, but, by the assistance of heaven, to remove back to heaven s original intention; to rise superior to the consequences of the original curse, and to tread under foot, in vindicating the purpose of god, that mortal (however seductive, sexual, distinctive degradation entailing dissolution, heired from ad

lower operations of nature; that it vivifies and vegetates, bears bright seed and multiplies, germinating as fructifying in the matrix, or the laboratories of the earth; that gold is produced with infinite pains, as it were, by these chcmic operations of nature, very slowly under certain circumstances, but very rapidly under other more favourable, more powerful conditions; that it is possible for the adept to act as the midwife of nature, and to assist in her deliverance, macrocosm and microcosm. 195 and in the birth of gold, in these occult senses; that the work of nature being thus expedited by this alchemical art, the hitherto thwarted intention of providence is effected in the predetermined liberation of the divine gold, lux, or light, which is again united to its radix, or producing-p

ich properly appertain to the supernaturally perfect light, into which, like enoch or elijah, the rosicrucian is transfigured, and in which he knows all, can be all, and do all. it is this draught of immortality which enables him to assume what form he will, by passing through nature as its master, and renewing his body by means of his art projected by nature through, to the other side of nature. the adept stands in the place of nature, and does that with the obstruction of matter separating by dissolution the pure from the impure which it takes unassisted nature* fully commented upon in the latter part of this work. hermetic interpretation of scripture. 313 ages, perhaps, to effect. the alchemist is supposed to be superior to nature to that extent, that he can pass through it (that is, th

erything is brought to the front, and remorselessly (although often foolishly, because conceitedly) canvassed. such names as the great (much-libelled) paracelsus, the prince of chemists and physiologists, and that of van helmont, the most subtle and profound of magnetists and psychologists, secure attention among the best-informed, and carry their own consummate guarantee the most convincingly to the adepts. men of reflection are needed to comprehend these theories and speculations, and to weigh this evidence. gnostic talisman. chapter the thirty-fifth. the adapted rosicrucian contemplation. intrusion of sin. ruins of the old worlds. he extraordinary philosophy of the rosicrucians and of the rosicrucian system) is best explained (though it is erroneous as to the true meanings of the brothe

KNOWLEDGE LECTURE ONE

he glorified ones, of coming and going forth in the divine domain, of the genies of the beautiful land of amentet. of coming forth in the light o fday in any form desired, of hearing the forces of nature by being enshrined as a living bai" and the rubric is "the united with osiris shall recite it when he has entered the harbour. may glorious things be done thereby upon earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be understood by perpetual reference to the ancient egyptian commentaries, and therefore the following paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with os

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

is called the star in the east, and also the star of initiation. it is the symbol of the perfect man, god manifesting through man, not through the universe as a whole. man is a five-fold being- physical, emotional, mental, intuitional and spiritual; and when all these parts of his nature are perfectly developed as far as that is possible in a human state of existence, he becomes the perfect man, the adept, master of himself and the five worlds or planes in which he has his being. such a man has fulfilled the instruction: gbe ye perfect, even as your father in heaven is perfect. h 223. on the t c b c there is the seven-pointed star above the ladder reaching up into the heavens. it is a symbol of the seven great lines along which all life is moving slowly upwards to completer union with the

ngels appeared facing them and forming a square with them, and again the square was traced in lines of light. each time when an angel came a cry of welcome (h c b c b c h c) was raised by all present and some kind of salutation was given. 936. then the w.j.w. raised his arms and chanted an invocation, and immediately there stood beside him a great angel dressed at he was. when the angel appeared, the adept and he clasped each the other fs right hand, and raised their left hands above their heads. they exchanged some rapid salutations, the assembly uttered its cry of welcome, the angel took the w.j.w. fs place, and the latter returned to his throne. next the w.s.w. went through the same ritual, and was also replaced by an angel dressed just like him; and finally the r.w.m. did as the others

t through the same ritual, and was also replaced by an angel dressed just like him; and finally the r.w.m. did as the others had done. as the r.w.m. left the floor and prepared to go to his throne, he drew his sword and made a certain sign in the air, replaced it in its scabbard and then returned to his seat. his attendants saluted him as before, and resumed their previous places on the step. all the adepts left their chairs by the left-hand side, and returned to them by the right-hand side. we had now the angels representing the seven rays of our solar system arranged in two squares meeting in a point, and standing upon the two sides of the triangle which were adjacent to the right angle. 937. the building of the temple of the angels 938. after some further singing the r.w.m. rose from hi

o other angels appeared, completing the third square. but these two were cosmic angels, of the types which are not limited to one solar system; so that now all the nine angelic orders were represented; and when they had outlined their square of golden light we had before us on the floor a fiery delineation of the forty-seventh proposition of the first book of euclid- with the preparation of which the adept who was acting as w.j.w. was so closely associated in his incarnation as pythagoras. 939. figure 16 940. 941. again the angels wove their lines of light, but this time throwing them upwards into the air, so that upon each of the three squares they erected a pyramid, and upon the original central triangle a tetrahedron. they then threw their lines downward into the earth, and thus produce

fs eye view h of this form is attempted in fig. 15, and plate xi is another effort to show it in perspective in colour. 942. plate xi 943. 944. the ceremony in the temple 945. having thus built for themselves a temple of this strange form, the angels proceeded to perform a most interesting ceremony inside it. they moved in a wonderful choric dance, arranging themselves in various figures much as the adepts do at the wesak ceremony, which i have described in the masters and the path, though the figures were no the same. they made a seven-pointed star, a swastika, a cross, and many other figures, but it was very difficult to see them on account of the dazzling radiations of coloured fire from the points of the figure. after many such changes they all joined in a sort of hymn- a most marvell

charged into the interior of our earth; we were in some way being loaded or charged, and were in turn imparting to other worlds something of which they had need. i am sure that we are as yet far from fully compre-hending the significance of this magnificent ritual. i remember that madame blavatsky once spoke to us of it, and i also once wavy years previously heard a reference made to it by one of the adept brotherhood. 950. chapter xi 951. closing the lodge 952. the greetings 953. just as at the opening of the lodge we gathered together all our forces for the evening fs work, so now in the closing of the lodge we marshal them once more for the final effort of outpouring the masonic blessing. the ceremony of closing begins when the r.w.m. asks if any bro. has any proposition to make, specif

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

e like rays; thus i was adorned like unto the sun, and made in fashion of an image, when the curtains were drawn aside and all the people compassed about to behold me. then they began to solemnize the feast, the nativity of my holy order, with sumptuous banquets and pleasant meats: the third day was likewise celebrate with like ceremonies, with a religious dinner, and with all the consummation of the adept order(*apul. met, xi, 23, 24. tr. william adlington a.d. 1566) 115. it is also reported that during the ceremony isis said: 116. i am nature- the parent of all things, the sovereign of the elements, the primary progeny of time. 117. the preliminary trials 118. the secrets communicated in the mysteries have been well and loyally kept, and no details about them are available, though we occ

ways remembering, of course, that there are vast differences of level between these orders and the stages on the path: masonic degrees mysteries the path e.a. f.c. m.m. isis serapis osiris probationer initiate arhat 202. the fifth initiation and beyond 203. only one more stage remains before human perfection is reached- that which is typified by the ascension into heaven. at this fifth initiation the adept ascends above all earthly life and becomes one with that aspect of the deity which in christianity we call god the holy ghost(*see the masters and the path) 204. and still there are higher stages, greater steps upon the path, though belonging no longer to human evolution but to the development of the superman. even here our masonic ceremonies reflect in symbol something of those higher g

nt movements, utterly unknown except by the few disciples charged with the work of keeping alight the sacred fire during the dark ages, stood the white lodge itself, encouraging all that was good in them, guiding and inspiring all who were willing to open themselves to such influence. 478. by efflux of time the true philosophy has gradually faded out of them again and again, and from time to time the adepts have taken advantage of some favourable opportunity to restore a little of it sometimes by founding a new rite or school, sometimes by instigating the establishment of additional degrees in an existing rite. we see, therefore, a number of parallel and equally valid streams of tradition running down in secret throughout the middle ages, and emerging here and there in movements which are

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

the founder, this figure is taken as the exemplum to imitate, and the founder s religious doctrine is considered to delineate the path that insures salvation (e.g, christ and buddha. devotion to saints and other religious guides (such as shamans) also leads to the path of salvation. salvation also becomes possible through certain rituals, as in the christian sacrament of baptism, which initiates the adept into the christian faith. faith and grace as well insure salvation, but human cooperation is always necessary for the achievement of salvation (the christian divine grace calls for faith, buddhist enlightenment requires the state of emptiness, and the prerequisite of taoist enlightenment is the achievement of the harmony of the opposites the coincidentia oppositorum. however, in other re

LIBER HAD

rue ideal of royalty. yet let his formula, as a king's ought, be excess "this is the third practice of ethics("ccxx. ii" 70, 71. 22. to the aspirant who succeeds in this practice the result goes on increasing until its climax in his physical death in its due season. this practice should, however, prolong life "this is the second indication of the nature of the result("ccxx. ii" 66, 72-74. 23. let the adept aspire to the practice of liber xi. and preach to mankind "this is the fourth practice of ethics("ccxx. ii" 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star "this is the fifth practice of ethics("ccxx. ii" 78, 79. 25. let the aspirant expand his consciousness to

LIBER LXI

ose who discovered the ciphers wrote to s.d.a, and in accordance with the instructions received, an order was founded which worked in a semi-secret manner. 9. after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of any other person whomsoeverhow much more, then, one of themselves, and that one most highly revered!they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one called s.r.m.d. annou

LIBER 141

in perfectly the mastery of this holy and imperial art. ii of the importance of the secret this secret is the true key to magick; that is, by the right use of this secret man may impose his will on nature herself, as will appear hereafter in this comment. in this way, although all recorded knowledge were destroyed, it would be possible for an adept of this secret to restore it. iii of the mind of the adept in our holiest isle ierne is found a being called leprechaun. this creature, once seen, is easy to catch; and once caught must lead his captor to great treasure, provided that never for an eye-wink doth he relax vigilance; and the leprechaun by all manner of tricks doth seek ever to divert the attention of him that hath made him prisoner. now this is a magical apologue or fable of the ut

become fruitful in magick. iv of times and seasons although no instruction has been given on this matter, yet it is evident, not only from considerations of the nature of things, but from our own experience of these two years, that the fruitfulness of this sacrament varies constantly, as it seems without rational cause. nor have we fully understood the best conditions. but it is our opinion that the adept should suffer inward premonition whether the hour be propitious or no. yet it hath also been observed, and that often, that by extreme violence to nature results are obtained equal to those garnered when nature herself urges vehemently to the act by enthusiasm. but mediocre states of body and mind are to be avoided. as it is written "i would thou wert cold or hot; but because thou art lu

fit it for the proper exaltation suitable to the work. but in all this men may differ, and there is no rule but what may be engraven upon her tracing-board by the burin of experience. vi of operations of this art, whether they should be single or multiple we have doubt also in this matter whether, if an operation fail, it be wise to reiterate. a single act implieth perfection, and full faith, in the adept; if he repeat, that is fear, and argueth imperfection in the first trial. yet possibly for great cosmic operations it may be well to perform a series of sacraments; but in this case the series should be arranged beforehand, and carried out regularly. as for example, the 16 operations of jupiter done in the city of paris during the passage of the sun from 10 capricorn to 22 aquarius an ix

d operations had built a dam restraining the natural current of the favourable forces, thus keeping them back so as to make them more effective in the end. but this may be false interpretation of the observed phenomena. and, again, a series of such sacraments has been futile until one last work has landed in success. yet this again may be coincidence, the result of the first working, but delayed. the adept will develop intuition in all these questions; it is likely that the personal equation is very important, and that no absolute rule catholic, always everywhere, and by all men to be observed, exists. vii of certain unknown inhibitions, and their effect we have marked subtly and regularly, the conditions and results of divers workings of this art, and this is the marvel now the result fol

try from one wing of the engaged line to the other, but in the quarters of the staff it is indifferent whether that body, being at the base, is pushed forward to either. one cannot easily oxidize gold precipitated from the chloride, but having the chloride, it is easy to prepare the oxide rather than the metal. and in all these matters reason must be the guide, and experience the teacher, so that the adept seek not to perform things impossible in nature, and so blaspheme the sacrament and bring it to contempt. yet let this be said, that to the consumate and sublime initiate it may seem that of himself was it written "with god all things are possible" however, god himself is not found to interfere arbitrarily with the course of nature, but to work within his laws. let the adept act not othe

a single dew-drop sufficeth, and this may be true. yet it is humbly and with all deference and worship our opinion that every drop generated (so far as may be possible) should be consumed. firstly, that this most precious of all gifts of nature be not lost or profaned- indeed the roman heresy hath appointed most excellent instructions for the treatment in all respects of the consecrated host. let the adepts of this degree study missale romanum- ritus servandus in celebratione missae and de defectibus in celebratione missarum occurrentibus- and gather therefrom the ceremonial adjuncts, the mental attitude, and so forth as a guide to their own working in this higher sacrament. and also do we think that the consummation should be complete on this consideration, that if indeed it be the contai

LIBER 777

s, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundat

ponding grades (see col. cxxi) except for 5 =6, whose g.w. is hwchy. the zodiacal gods are as for the sephira, which corresponds to the planet ruling. apparently, in the numeration of azbogah, line 12, only the az count. notes 35 that these following are only titles of the one ineffable name is shown by koran xvii. 110. but monotheism is not true for the normal consciousness, but only for that of the adept [99 names of god in arabic; omitted owing to transcriber s ignorance of that language] col. vi, line 31bis. essence, cf. a and w. col. viii. lines 1-10. beth elohim gives a quite different ten qliphoth. line 15. in the midst of the zodiacal qliphoth are lams [samael] and yadmsa [asmodai. at se corner, man, serpent, and the elder lilith the wife of samael. at ne corner, the ox and ass, an

rwub, dukes hwlu, unmj, and tty, are 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. 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 fo

LIBER ALEPH

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 of iniquity, that

e, the musician, as denying harmony; and so for every new word. how much more, then, if the word be of universal import, a word of revolution and of revelation in the deep of the soul? a new star; that is for the astronomers, and maybe setteth them by he ears. but a new sun! that were for all men; and a seed of tumult and upheavel in every land. consider in thyself, herefore, what is the might of the adepts, the energy of the sancturary, that can endow one man with the word of an on, and bring him to the end in victory, with his chariot wreathed in flowers, and his head bound round with a fillet of blood-honoured laurel! my son, thou are entered into the 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

he of the man and the bull, in our natures, but the converse thereof in our offices, as thou mayst understand by the study of the book of the vision and the voice. it is thus a glyph of the satisfaction and perfection of the will and of the work, the completion of the true man as the reconcilor of the highest with the lowest, so for our convenience conventionally to distinguish them. this then is the adept, who doth will with solid energy as the bull, doh dare with fierce courage as the lion, doth know with swift intelligence as the man, and doth keep silence with soaring subtilty as the eagle or dragon. moreover, this sphinx is an eidolon of the law, for the bull is life, the lion is light, the man is liberty, the serpent love. now then his sphinx, being perfect in true balance, yet taket

le or dragon. moreover, this sphinx is an eidolon of the law, for the bull is life, the lion is light, the man is liberty, the serpent love. now then his sphinx, being perfect in true balance, yet taketh the aspect of the feminine principle that so she may be partner of the pyramid, that is the phallus, pure image of our father the sun, the unity creative. the signification of this mystery is hat the adept must be whole, himself, containing all things in true proportion, before he maketh himself bride of the one universal transcendental, in its most secret virtue. and now herefore, o my son, comprehending this mystery by thine intelligence, i will write further unto thee of these your beasts of power. f the book of wisdom or folly 153 ef de tauro (of the bull) oncerning the bull, this is t

ral world without magical protection, or invoke them, as do the spiritists. for by death is man released only from the gross body, at the first, and is complete otherwise upon the astral plane, as he was in his life. but this wholeness suffereth stress, and its girders are loosened, the weaker first and after that the stronger. t the book of wisdom or folly 193 zk de adeptis r. c. escatologia (of the adepts of the rosy cross, their eschatology) onsider now in this light what shall come to the adept, to him that hath aspired constantly and firmly to his star, attuning the mind unto the musick of its will. in him, if his mind be knit perfectly together is itself, and conjoined with he star, is so strong a confection that it breaketh away easily not only from the gross body, but the fine. it

therefore the pain of any sinner in his division and his separation is to her a little spasm of pleasure. but as for him, let him apprehend this doctrine, and dissolve himself in her love. thou then, being initiate and illuminated in this truth, mayst accept thine own sorrow, or rather that of thy vehicle, as lackey to the joy hat thou hast in thy true self, the star among the stars of her body. the adept of our art is not compassionate concerning sin, in his own vehicle or another s, unless the healing thereof were proper to his will, for he is aware of he whole truth of the matter. so goeth he upon his way, and ighteneth not a rein upon the horses of the universe, but is content, beholding the speed of their course. verily, o my son, it is well written in the book of the magus that it i

LIBER CCXLII AHA

the promise of joy, as the argumentation ii the only thing comprehensible by him, although pain and 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

in. 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 opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for

h. one crash splits the old tree. one rending roar!.and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest fs aftermath! marysas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender .and the ice drags him down! olympas. but may our trembling frame, our clumsy clay, endure such anguish? marysas. in the worm lurks an unconquerable germ identical. a sparrow fs fall were the destruction of the all! more; know that this surpasses skill to express its ecstasy

urns in the memory like the glory of some far beaconed promontory where no light shines but on the comb of breakers, flickerings of the foam! olympas. the path ends here? liber ccxlii 6 marysas. ingenuous one! the path.the true path.scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marysas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. so.then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the i

e huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. so.then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss. being is blasted. that exists. olympas. ah! marysas. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there fs an end of all? marysas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas. ah me! who may attain? marysas. rare souls. olympas. i see aha! 7 imaged a shadow of this light. marysas. such is its sacramental might that to recall it radiates its symbol. the priest elevates the host, and instant blessing

. very right! but that impalpable inane is the condition of success; even as earth lies black to gain spring fs green and autumn fs fruitfulness. olympas. i dread this midnight of the soul. marysas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marysas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marysas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marysas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find

LIBER CHANOKH

itself, viz. i d o i g o. so for others. the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts3 t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! liber lxxxiv 21 the sign of osiris slain! the sign of the mourning of isis!

LIBER COLLEGII SANCTI

zeal in service to the practici under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the adeptus minr admitting. a a publication in class d. f. the task of a dominus liminis 0. let any philosophus be appointed by authority a dominus liminis. let him read through this note of his office and sign it. let him cause the necessary addition to be made to his philosophus f robe. let him receive liber mysteriorum. let him make an appointment with his dominus liminis at the pleasure of the

by the imperator of the a a 5. besides all this, he shall abide on the threshold. let him remember that the word dominus liminis is no idle term, but that his mastery will often be disputed, when he knoweth it not. 6. when at last he hath attained to the grade of adeptus minor, let him humble himself exceedingly. 7. he may at any moment withdraw from his association with the a a simply notifying the adept who introduced him. 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 lamp, according to the instruction in liber a. six months after his admission to the grade, he shall go to his adeptus minor, pass the necessary test

al in service to the philosophi under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the adeptus admitting. a a publication in class d. g. the task of an adeptus minor let the adeptus minor attain to the knowledge and conversation of his holy guardian angel. the oath of an adeptus minor i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, an adeptus of the a a: to prosecute the great work: which is, to attain to

breast and the eye in a triangle surrounded by a 48-rayed hexagram on the forehead of the hood, as worn by crowley and leila waddell in a number of contemporary photographs, were in fact one or another of the second order robes; specifically, that in the photograph gthe silent watcher h in equinox i (1) is believed to be crowley fs red adeptus major robe, which is still extant; it is likely that the adeptus within and adeptus exemptus robes were of a similar design, but different colour. the robe of an adeptus minor is not described in the published version of gliber vesta. h a copy of gliber vesta h with additional sections of doubtful provenance which i found online alleges it to be identical with the probationer robe (the same copy also gives descriptions and illustrations of the adept

fferent colour. the robe of an adeptus minor is not described in the published version of gliber vesta. h a copy of gliber vesta h with additional sections of doubtful provenance which i found online alleges it to be identical with the probationer robe (the same copy also gives descriptions and illustrations of the adeptus major and adeptus exemptus robes. according to the northram advertisments, the adeptus minor robe adds an unspecified symbol to the probationer robe. the obvious way to settle the question would simply be to write to northram (who are still trading, as a supplier of formal academic costume) and ask if the relevant records are still extant. the book. the first edition of qelhma (sometimes, following yorke, cited as gthe holy books h, privately published ca. 1909, was boun

LIBER CORDIS CINCTI SERPENTE

hallus of asar. thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. 56. and adonai said: the strong brown reaper swept his swathe and rejoiced. the wise man counted his muscles, and pondered, and understood not, and was sad. reap thou, and rejoice! 57. then was the adept glad, and lifted his arm. lo! an earthquake, and plague, and terror on the earth! a casting down of them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble

xceedingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43. then the faun was enraptured, and followed far; at last the harper was silent, and the faun became pan in the midst of the primal forest of eternity. 44. thou canst not charm the dolphin with silence, o my prophet! 45. then the adept was rapt away in bliss, and the beyond of bliss, and exceeded the excess of excess. 46. also his body shook and staggered with the burden of that bliss and that excess and that ultimate nameless. 47. they cried he is drunk or he is mad or he is in pain or he is about to die; and he heard them not. 48. o my lord, my beloved! how shall i indite songs, when even the memory of the shadow of

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

kinematics identical with statics. what is to be done? how shall such mysteries be uttered? is this how it is that the true path of the wise is said to lie in a totally different plane from all his advance in the path of knowledge, and of trance? we have already been obliged to take the fourth dimension to illustrate (if not explain) the nature of samadhi. the soldier and the hunchback 15 ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi.continuous trance of the right kind.can you rise up as it were on tiptoe and peer through the clouds unto the mount

ng. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi.continuous trance of the right kind.can you rise up as it were on tiptoe and peer through the clouds unto the mountains. now of course it is really awfully decent of the adepts to take all that trouble over us, and to put it so nicely and clearly. all we have to do, you see, is to acquire samma-samadhi, and then rise on tiptoe. just so! but then there are the other adepts. hark at him! little brother, he says, let us rather consider that as the pendulum swings more and more slowly every time, it must ultimately stop, as soon as the shaft is of infinite length

LIBER CXX

) they are referred to as magister, adeptus, and zelator. the requirements to pass beyond 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

LIBER DCCCLX JOHN ST

ht i am too poor in spirit to hope. lo! i was travelling on the paths of lamed and of mem, of justice and the hanged man, and i fell into both the pitfalls thereof. instead of the great balance firmly held, i found only libra, the house of venus and of the exaltation of saturn; and these evil planets, smiling and frowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith .i. denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be in

be up and working with a circle every night. but o.m. thinks that they show an excited and unbalanced condition of john st. john.s brain, though he is almost too cowed to express an opinion at all, even were the question, is grass green? every small snatch of sleep, without exception, in the last three or four days, has these images. the ideal condition seems likely to be perfect oblivion. or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man fs waking; his waking another man.s s.madhi; his s.madhi.to which he ever strives? at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the

r strives? at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross!1 and by the hindu statement that in the attained yog. the kundalin. sleeps in the sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth.1 or so o.m. read it. the other idea of the light descending and filling each principle with its glory is, it seems to him, less fertile, and less in accord

bout without gloves.and j. st. j. is at the luxembourg to look at the pretty pictures. 3.40. the proof of the pudding, observes the most mystic of discourses (surely, is in the eating. one might justly object to any results of this ten days. strain. but if abundant health and new capacity to do great work be the after-effect, who then will dare to cast a stone? not that it matters a turnip-top to the adept himself. but others may be deterred from entering the path by the foolish talk of the ignorant, and thus may flowers be lost 1 j.w. morrice. marcelle was his girl in the brothel 3 rue des 4 vents [ms. note by ac in equinox i (1, transcribed by yorke] john st. john 99 that should go to make the fadeless wreath of adonai. ah, lord, pluck me up utterly by the root, and set that which thou p

for i am he that liveth, and was dead; and behold! i am alive for evermore, and have the keys of hell and of death. i am amoun the sun in his rising; i have passed from darkness into light. i am asar un-nefer the perfected one. i am the lord of life, triumphant over death. there is no part of me that is not of the gods .1 1 [from .i know that my redeemer liveth. to here quoted or paraphrased from the adeptus minor ritual of the r.r. et a.c] john st. john 113 the dead man ankh-af-na-khonsu saith with his voice of truth and calm: oh thou that has a single arm! o thou that glitterest in the moon! i weave thee in the spinning charm; i lure thee with the billowy tune. the dead man ankh-af-na-khonsu hath parted from the darkling crowds, hath joined the dwellers of the light, opening duant, the s

LIBER DCCCXI ENERGIZED ENTHUSIASM

he celebrants are ugly, deformed, or incompetent. i need hardly emphasize the necessity for the strictest self-control and concentration on their part. as it would be blasphemy to enjoy the gross taste of the wine of the sacrament, so must the celebrant suppress even the minutest manifestation of animal pleasure. of the qualifying tests there is no necessity to speak; it is sufficient to say that the adepts have always known how to secure efficiency. needless also to insist on a similar quality in the assistants; the sexual excitement must be suppressed and transformed into its religious equivalent. vii with these preliminaries settled in order to guard against foreseen criticisms of those protestants who, god having made them a little lower than the angels, have made themselves a great de

no strange spectacle to me, who shout energized enthusiasm 9 with joy and wonder, when i understand (without which one cannot really be said ever to see) a blade of grass. i fall upon my knees in speechless adoration at the moon; i hide my eyes in holy awe from a good van gogh. imagine then a ball in which the music is the choir celestial, the wine the wine of the graal, or that of the sabbath of the adepts, and one's partner the infinite and eternal one, the true and living god most high! go even to a common ball.the moulin de la galette will serve even the least of my magicians.with your whole soul aflame within you, and your whole will concentrated on these transubstantiations, and tell me what miracle takes place! it is the hate of, the distaste for, life that sends one to the ball whe

LIBER GRADUUM MONTIS ABIEGNI

ins a perfect understanding of the formula of initiation* all these instructions will be issued openly in the equinox in due course, where this has not already been done. gradvvm montis abiegni 5 he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. finally, he lights the magic lamp. at last, ritual viii admits him to the grade of adeptus minor.21 6. the adeptus minor. his duty is laid down in paper g, class d. it is to follow out the instruction given in the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished, there is no more need of human

LIBER HAD

lty. yet let his formula, as a king.s ought, be excess. this is the third practice of ethics (ccxx. ii. 70, 71. 22. to the aspirant who succeeds in this practice the result goes on increasing until its climax in his physical death in its due svb figvra dlv 5 season. this practice should, however, prolong life. this is the second indication of the nature of the result (ccxx. ii. 66, 72-74. 23. let the adept aspire to the practice of liber xi, and preach to mankind. this is the fourth practice of ethics (ccxx ii. 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star. this is the fifth practice of ethics (ccxx ii. 78, 79. 25. let the aspirant expand his consciousness to th

LIBER LVII

l to explain in direct fashion. all these and their varieties and combinations, with some other more abstruse or less important methods, may be used to unlock the secret of a word. 29 [i.e, crowley.s essay berashith. t.s] on the qabalah 19 of course with powers so wide it is easy for the partisan to find his favourite meaning in any word. even the formal proof 0= 1= 2= 3= 4= 5= n is possible. but the adept who worked out this theorem, with the very intent to discredit the qabalistc mode of research, was suddenly dumbfounded by the fact that he had actually stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rational

him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker.as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the .word of double power in the voice of the master. which unites the 5 and the 6, the 62 [if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the svastika= a= the fool= 0 .t

redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu .thou art that (see previous chapter .the yogi; for the qabalist .malkuth is in kether, and kether is in malkuth. or .that which is below is like that which is above. or simply .yod (the foundation of all letters having the number 10, symbolising malkuth. the answer of the adept to the second form of the problem is for the christian all t

ond form of the problem is for the christian all the familiar teaching of the song of songs and the apocalypse concerning the bride of christ* for the qabalist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer .he (the letter alike of mother and daughter in hwhy. see liber 418 for lengthy disquisitions on this symbolic basis. the answer of the adept to the third form of the problem is given by p, implying that an infinite factor must be employed. for the qabalist it is usually symbolised by the rosy cross, or by such formula as 5= 6. that they concealed a word answering this problem is also* this christian teaching (not its qabalistic equivalent) is incomplete. the bride (the soul) is united, though only by marriage, with the son, w

also connects with 6, through hwhyha. 37. man.s crown. 44. useful to me chiefly because i had never examined it and so had acquiesced in it as accursed. when it was brought by a messenger whose words proved true, i then understood it as an attack on the 4 by the 11 .without shedding of blood(\d= 44) there is no remission. also since the messenger could teach this, and prophecy, it added credit to the adept who sent the message. 45. useful as the number of man \da, identified with hm, yetzirah, the world of formation to which man aspires as next above assiah. thus 45 baffles the accuser, but only by affirmation of progress. it cannot help that progress. 52. amya and b. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker .temper

librium and selfsacrifice, the gate. thus useful. also 74= 37 2. so we see 37 1= 37, man.s crown, jechidah, the highest soul..in termino. 37 2= 74, the balance, 2 being the symbol .in via. 37 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 4= 148 .the balances. and so on. i have not yet worked out all the numbers of this important scale. 77. zo, the goat, scil. of the sabbath of the adepts. the baphomet of the templars, the idol set up to defy and overthrow the false god.though it is understood that he himself is false, not an end, but a means. note the 77= 7 11, magical power in perfection. 78. most venerable because alzm is shown as the influence descending from 68 [specifically .the wake world (liber xcv. t.s] 48 liber lviii on high, whose key is the tarot: and we poss

LIBER LXI VEL CAUSAE

a. those who discovered the ciphers wrote to s.d.a, and in accordance with instructions received, an order was founded which worked in a semi-secret manner. 9. after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleages of s.d.a. it was written by one of them that s.d.a..s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgements of any other person whomsoever. how much more, then, one of themselves, and that one most highly revered. they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one called s.r.m.d

LIBER LXVII THE SWORD OF SONG

nity deflowered, and his thoughts were otherwere. now loosed they his body; he bade it leap the wall. the giant flower of ocean bloomed above him! he had fallen headlong into the great deep. as the green and crimson gloom disparted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutterable. him he followed .for i wit well. thought the adept .that he goeth not back to the gross sun of earth. and if the sun hath become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer.that were easy: to victory over one

and the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a silver vase of blood. the fourth a royal sceptre. the fifth a sword. the sixth a heart. the seventh a garland of flowers. the eighth a grass-snake. the ninth a sickle. and the tenth week did he daily offer up his own body. said the goat .though i be not an ox, yet am i a sword .masked, o god. cried the adept .verily, an thou hadst not sacrificed. there was silence. and under the goat.s throne was a rainbow2 of seven colours: our father fitted himself as an arrow to the string (and the string was waxed well, dipped in a leaden pot wherein boiled amber and wine) and shot through stormy heavens. and they that saw him saw a woman wondrous fair3 robed in flames of hair, moon-sandalled, sun-belted

LIBER MMCMXI NOTE ON GENESIS

get 1+5+3+6+5= 20. alternatively if we just take the ordinary gematria value of the word, we get 10+5+300+6+5= 326 which we can then reduce as 3+2+6= 11 .the characters of heaven with thy finger &c. is from an english translation of the .rosicrucian prayer. which appeared in the second part of geheime figuren der rosenkreuzer (an eighteenth century german alchemical- rosicrucian work, as used in the adeptus minor ritual of the r.r. et. a.c. the latin motto on the final emblem translates as .may the lord our god, who gave unto us the signs, be blessed. it is a slight adaptation of a latin motto which appeared on the figure of the .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et

LIBER OS ABYSMI VEL DAATH

d, and his own ego will break up into a series of impressions having no relation one with the other, or with any other thing. 17. let this state then become so acute that it is in truth insanity, and let this continue until exhaustion. 18. according to a certain deeper tendency of the individual will be the duration of this state. 19. it may end in real insanity, which concludes the activities of the adept during this present life, or by his rebirth into his own body and mind with the simplicity of a little child. 20. and then shall he find all his faculties unimpaired, yet cleansed in a manner ineffable. 21. and he shall recall the simplicity of the task of the adeptus minor,13 and apply himself thereto with fresh energy in a more direct manner. 22. and in his great weakness it may be tha

LIBER PORTA LUCIS

he work. 2 liber b vel magi 11. first, there are man and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our fellows from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. th

roughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot reveal all; but you will easily understand that the religions of the world are but symbols and veils of the sub figura i 3 absolute truth. so also are the philosophies. to the adepts, seeing all things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in the alembic of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the sy

LIBER SAMEKH

the use of the name is therefore to invoke one fs own imost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost, and the formulation of the babe in the egg, which precedes the appearance of the hermit. this is also an agonizing appeal to the earth, the mother; for at this point of the ceremony the adept should be torn from his mortal attachments, and die to himself in the orgasm of his operation (a thorough comprehension of psychoanalysis will contribute notably to the proper appreciation of this ritual) liber samekh svb figvra dccc 10 aepe gthou exalted one! it* leaps up; it leaps forth! h diathanna thoron g lo! the out-splashing of the seeds of immortality! h11 section gg. the attainm

it. h come thou forth and follow me, and make all spirits subject unto me: so that every spirit of the firmament and of the ether: upon the earth, and under the earth: on dry land or in the water: of whirling air and of rushing fire: and every spell and scourge of god may be obedient unto me. section j. the proclamation of the beast 666. iaf: sabaf such are the words* i.e. the spiritual gsemen, h the adept fs secret ideas, drawn irresistibly from their ghell h by the love of his angel. git is said among men that the word hell deriveth from the verb helan, to hele or conceal, in the tongue of the anglo-saxons. that is, it is the concealed place; and this, since all things are in thine own self, is the unconscious. h liber cxi (aleph) cap. ds. but compare the use of the same word in section

angel. git is said among men that the word hell deriveth from the verb helan, to hele or conceal, in the tongue of the anglo-saxons. that is, it is the concealed place; and this, since all things are in thine own self, is the unconscious. h liber cxi (aleph) cap. ds. but compare the use of the same word in section c. see explanation in point ii. 11 point ii ars congressus cum damone section a let the adept be standing in his circle on the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle b

tion. line 5 he acclaims his angel as ghimself made perfect h; adding that this individuality is inscrutable and inviolable. in the neophyte ritual of g d (as it is printed in equinox i (2, for the old aon) the hierophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aon the [see al ii, 22] any such formula should be used only when the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hier

perfection in the direction of successive complexities. as line 9 asserts involution, line 10 asserts evolution. line 11 he acclaims his angel as having devised this method of self-realization; the object of incarnation is to obtain articulate apprehension of the soul by measuring its reactions to its relations with other incarnated beings, and to observe theirs with each other. section aa line 1 the adept asserts his right to enter into conscious communication with his angel, on the ground that that angel has himself taught him the secret magick by which he may make the proper link. gmosheh h is mh, the formation, in jechidah, chiah, neschamah, ruach .the sephiroth from kether to yesod.since 45 is s1. 9 which sh, 300, is s1.24, which superadds to these nine an extra fifteen numbers (see i

per link. gmosheh h is mh, the formation, in jechidah, chiah, neschamah, ruach .the sephiroth from kether to yesod.since 45 is s1. 9 which sh, 300, is s1.24, which superadds to these nine an extra fifteen numbers (see in liber d the meanings and correspondences of 9, 15, 24, 45, 300, 345).15 45 is moreover adm, man. gmosheh h is thus the name of man as a god-concealing form. but in the ritual let the adept replace this gmosheh h by his own motto as adeptus minor. for gishrael h let him prefer his own magical race, according to the obligations of his oaths to our holy order!16 (the beast 666 himself used gankh-f-n-khonsu h and gkhem h in this section) liber samekh svb figvra dccc 14 line 2 the adept reminds his angel that he has created that one substance of which hermes hath written in the

LIBER THISHARB

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 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

certain circumstances it is possible to fall altogether from the tree of life, and to 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

horities 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 inferiors in the order. t.s] 2 make the adeptus exemptus perfect as such before proceeding [note added in mtp public

r 913] 3 the magical memory (i.e, of former incarnations) frees one from desire by shewing how futile and sorrow-breeding all earthly and even sub-magical attainment proves [note added in mtp publication of liber 913] svb figvra cmxiii 3 8. the stimulation of memory useful in both practices is also achieved by simple meditation( gliber e h, in a certain stage of which old memories arise unbidden. the adept may then practice this, stopping at that stage, and encouraging instead of suppressing the flashes 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 r

ping at that stage, and encouraging instead of suppressing the flashes 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 pr

ting of the five minutes. 18. this practice should be repeated at least four times daily, and progress is shown firstly by the ever easier running of the brain, secondly by the added memories which arise. 19. it is useful to reflect during this practice, which in time becomes almost mechanical, upon the way in which effects spring from causes. this aids the mind to link its memories, and prepares the adept for the preliminary practice of the second method. 20. having allowed the mind to return for some hundred times to the hour of birth, it should be encouraged to endeavour to penetrate beyond that period.1 if it be properly trained to run backwards, there will be little difficulty in doing this, although it is one of the distinct steps in the practice. 21. it may be then that the memory w

LIBER XV CHYMICAL JOUSTING OF PERARDUA

a, though he was but a zelator of our ancient order, had determined in himself to perform the magnum opus, and to procure for himself one grain of the powder, one minim of the elixir, and the tincture of double efficacy. not fully did he yet comprehend the mysterium of our art, therefore impose he upon himsef the sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart.for he had been a soldier in many distant lands.began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a

LIBER XXXIII AN ACCOUNT OF AA

iii manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and co

LIBER XXXVI THE STAR SAPPHIRE

etter ii of the cloud upon the sanctuary, a late 18th-century german work of christian mysticism, translated into french by persons unknown, and from french into english by one isabel de steiger (late 19th century (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06.200-tliber xxxvi the star sapphire v a a publication in class d 1 let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l. v. x. signs;1 or if he know them, if he will and dare do them, and can keep silent about them, the signs of n. o. x. being the signs of puer, vir, puella, mulier. omit the sign i.r.2 then let him advance to the east, and make the holy hexagram,3 saying: pater et mater unus deus ararita.4

LUCIFERIAN SORCERY AND SET TYPHON

the beast and he corrupted the natural order, the course of nature. set was of this nature as well, an anti-nature in that his spirit was against the natural laws and went forth upon its own course. in the luciferian path, the common element of practice is to forge with your own identification of mythology, your own path against others. that is, by antinomian practice from a spiritual foundation, the adept becomes like set or ahriman, not in any western evil definition, rather in the spiritual sense. the names of the adversary in ancient egypt (as set and apophis) were many, a few examples are: nak, sabau, apophis, suti, baba, smy, hemhemti, pakerbeth, saatet-ta, qerneru, tutu, nesht, hau-hra, iubani, amam, sebaent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

uit cards. 129 the tabernacle in the wilderness moses, the egyptian initiate--the building of the tabernacle--the furnishings of the tabernacle--the ark of the covenant--the robes of glory--the urim and thummim. 133 the fraternity of the rose cross the life of father c.r.c--johann valentin andre--the alchemical teachings of the rosicrucians--significance of the rose cross--the rosicrucian temple--the adepts of the rose cross. 137 rosicrucian doctrines and tenets the confessio fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosicrucian order. 141 fifteen rosicrucian and qabbalistic diagrams schamayim, the ocean of spirit--the seven days of creation--the symbolic tomb of christian rosencreutz

onism of the middle ages seems to have disappeared, there is abundant evidence that in many forms of modern thought--especially the so-called "prosperity" psychology "willpower-building" metaphysics, and systems of "high-pressure" salesmanship- click to enlarge baphomet, the goat of mendes. from levi's transcendental magic. the practice of magic--either white or black--depends upon the ability of the adept to control the universal life force--that which eliphas levi calls the great magical agent or the astral light. by the manipulation of this fluidic essence the phenomena of transcendentalism are produced. the famous hermaphroditic goat of mendes was a composite creature formulated to symbolize this astral light. it is identical with baphomet the mystic pantheos of those disciples of cere

xistence a juggling of divine elements, and life a perpetual game of hazard. the seeming miracles of nature are but feats of cosmic legerdemain. man is like the little ball in the hands of the juggler, who waves his wand and, presto! the ball vanishes. the world looking on does not realize that the vanished article is still cleverly concealed by the juggler in the hollow of his hand. this is also the adept whom omar khayy m calls "the master of the show" his message is that the wise direct the phenomena of nature and are never deceived thereby. the magician stands behind a table on which are spread out a number of objects, prominent among them a cup--the holy grail and the cup placed by joseph in benjamin's sack; a coin--the tribute money and the wages of a master builder, and a sword, tha

he divine comedy stamps dante alighieri as being familiar with the theory of rosicrucianism. concerning this point, albert pike in his morals and dogma makes this significant statement "his hell is but a negative purgatory. his heaven is composed of a series of kabalistic circles, divided by a cross, like the pantacle of ezekiel. in the center of this cross blooms a rose, and we see the symbol of the adepts of the rose-croix for the first time publicly expounded and almost categorically explained" doubt has always existed as to whether the name rosicrucian came from the symbol of the rose and cross, or whether this was merely a blind to deceive the uninformed and further conceal the true meaning of the order. godfrey higgins believes that the word rosicrucian is not derived from the flower

eir youth for a long period of time. that such mysterious men did exist there can be little doubt, as their presence is attested by scores of reliable witnesses. it is further asserted that they are still to be found by those who have qualified themselves to contact them. the philosophers taught that like attracts like, and that when the disciple has developed a virtue and integrity acceptable to the adepts they will appear to him and reveal those parts of the secret processes which cannot be discovered without such help "wisdom is as a flower from which the bee its honey makes and the spider poison, each according to its own nature (by an unknown adept) the reader must bear in mind at all times that the formul and emblems of alchemy are to be taken primarily as allegorical symbols; for un

cultivate the garden" the main part of the leaf is devoted to an elaborate symbolic drawing of alchemical equipment, under which are the words "the furnace of distillation, congealing, rectification, perfection, fixation: quintessence of the philosophers" by "quintessence" should be understood the "fifth essence" of the most wise. click to enlarge leaf 24. the words at the top read "i, the bird [the adept, speak into thine ears from the sun, moon and azoth. the work is perfected with little labor" the panel to the left describes the nature of primordial matter and the drink of the philosophers. the text to the right reads "this is my beloved son whom i saw and loved. if he be resurrected, he will remain at home, and in that house the spirit will be the soul and the body; for mercury may b

MASTERING WITCHCRAFT

"perseverance brings success" and so on. one word of caution, however. don't try willing anything which deep down you yourself are convinced is impossible. in all probability it won't come about, and this will prove a serious blow to your faith in yourself. start with little things which you know can be effected. leave the extinguishing of candles by mental action or the levitating of ashtrays to the adept for the time being. remember, the point is to make the "bendable" world bend to your will. after all, your ambition is to become a witch, not god, and it would be wise to bear in mind that there is a difference. to cultivate your magical will means that first and foremost you must know what you want; you then proceed to narrow down your field of attention to encompass just that one thing

MICHAEL FORD A RITE OF THE WEREWOLF

ds, which resembled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. i

MICHAEL FORD WITCHMOON

or the inspired individual to manipulate and control the way he or she desires. the essence of the true will or holy guardian angel is the freedom, desire and strength to explore their entire universe of being, from the sun filled peaks of ancient towers to the catacombs of ghastly atavisms. all is possible to a mind of awakened light! 93 93 the teachings of old are of interest to the student and the adept for the method of inspiration. the various methods which can be developed from the old generally result in rebirth to the lineage. it is up to the individual to explore and rewrite many of these methods. it is not that the old ways should be destroyed, rather they should generally be reworked to suit the sorcerer performing such methods. magick and witchcraft are but a mirror and tool of

being, the self same states that spare termed as "neither- neither- the abyss. the underworld and the waking world were often explored in depth connections between the spirit and the flesh. many such journeys or explorations were under the web of sleep where dream becomes flesh. shamans are masters of the in between worlds, from whence witchcraft derives- it is a mastery of both flesh and spirit. the adept of such magick and sorcery is bound to the earth, and with numerous skills and practice can later leave the physical body at will in order to go between worlds. or even to take on the flesh of another. a wise sorcerer would seek to master both the methods of shaman and magickian, both the solitary and the ceremonial, great keys of knowledge exist through both. black eagle appears often a

properly prepared, or merely attempted with the spirit escaping one could risk possession, psychic damage or madness. such beings generally are mindless, especially if broken fragments of a former self; but some may be of extra terrestrial (non human) origin, or a powerful sorcerer suriving intact in the discarnate state, these have extensive abilities upon the astral plane. this is also true of the adept sorcerer who is able to take on the dream flesh of the vampire, it will prove nearly impossible for anyone to absorb such a sorcerer's spirit. such results require close to the same expenditure in time, and semi continuous work, as destroying a spirit to take command of a body. such is possible, but most dangerous and difficult, especially if the original spirit has a host of familiars

ere to be confronted by choronzon itself. such a demon can manifest in numerous 141 141 ways, depending upon your subconscious, will and own individual fears. the mind is revealed to this guardian, thus delivering the would be vampire into a test of will, in a state of total vulnerability. if the will and intent is not pure madness will occur, the same as with what is known as vampiric obsession. the adept becomes drunk on the blood of the mother of abominations (the black aspect of babalon, as well as kali. they reach the destruction point of their own essence and thus become trapped within the abyss. such deformed desires are in fact what has been the building of the qlipoth, for it harbors unbalanced energies and elementals. the body in this case would continue but the very essence of t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

which tried to stepinto their shoes became exclusively a branch of the jesuits (illuminati) under the immediatetutelage of the latter. true-hearted masons ought to reject with horror any connection, letalone descent from these (madame helena blavatsky, the secret doctrine) there exists. another class of adepts belonging to a brotherhood also and mightier thanany other they have to be ranked with the adepts of the black arts. these are our romancatholic fathers and clergy. a hundred times more learned in secret symbology and theold religion than our orientalists will ever bethere are more profoundly learned kabalistsin rome and throughout europe and america than is generally suspected..thus are thebrotherhoods of black adepts more powerful and dangerousthan any host of easternoccultists (m

eterans of the secret societies.(guiseppe mazzini, head of the bavarian illuminati)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32nd and 33rd degrees (albert pike, grand master of american scottish rite freema-sonry)in spite of the efforts of science fiction and fantasy writers, it appears that humansare very far from a complete understanding of the forces that have shaped history orthe evolution of terrestrial societies. because they are in charge of the worlds media,the ali

lead attention away from it (douglas adams, the hitch-hikers guide to the universe)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32 and 33 degrees (albert pike, grand master of us scottish rite freemasonry)these types are over-represented among the world's politicians, generals, lawyers,judges, priests, teachers, bankers, magnates, dictators, and technocrats. like profes-sional terrorists and criminals, they commit corrupt acts on cue, on a daily basis. butunlike a criminal sy

. this is also notcorrect. the antarctic is a remnant of one of the five lost continents (appalachia, fennos-candia, beringia, tyrhennia, and oceania. it was probably under the control of the atlante-ans, as was most of the planet, being one of their major epicenters. this could explain whythe nazis, for example, were interested in its secrets.the descendants of the sons (who for now we will term the adepts of the rose)are endowed with masterful intellects and creative abilities and are constantly wardingoff the belligerent strategies and advances from their arch-enemies. they keep theiridentities concealed, but have been attempting (in an endless variety of ways) toawaken their less conscious fellow hybrid humans and to rebalance the planet's ethericenergies (see lost horizon with ronald

y for one (william stekel) a cosmically sane man living quietly in society, is worth more than a million screamers forreform (v ernon howard)i would sooner take instruction from the builders of the temple of luxor, than from the cre-ators of napalm (anthony west)w e are here to learn to love each other. i don t know what the others are here for (w. h.auden) the high priests and priestesses within the adepts of the rose have (from pre-dilu-vian days) closely monitored and counteracted the machinations of their nemesis. inthe sixteenth century, they sensed the colossal rip in the etheric dimensions and weretroubled that their adversarial cousins had committed such a deplorable and prohibiteddeed. they knew the consequences of necromantic communion with pan-dimensionalentities could be incalc

ey sensed the colossal rip in the etheric dimensions and weretroubled that their adversarial cousins had committed such a deplorable and prohibiteddeed. they knew the consequences of necromantic communion with pan-dimensionalentities could be incalculable and foresaw much tribulation ahead. they realized thatextraordinary measures had to be taken if disaster of cosmic proportions was to beaverted.the adepts called their leaders from all over the planet and held counsel. they finallycame to the conclusion that to rebalance the energy another celestial portal had to beopened. thus, it became necessary to enter into dialogue with the ascended masters.the adepts of the rose realized that without the help of such intelligences there wasno hope. the portal was successfully opened and the ascende

MICHAEL W FORD THE VAMPIRE GATE

this is a mental discipline of utilizing the imagination according to ones desire, thus a high potential for magical development. please refer to the foundations of the luciferian path as the gateway to 46 the mind the imagination being considered iblis or satan, thus angra mainyu. angra mainyu the doctrine of the adversary within the luciferian doctrines of predatory spirituality, the nature of the adept is to master this world in which we live in. there is no desire for the other which detracts from the mastery of the physical, rather a careful balance. luciferians are by all account spiritual in nature, by sorcery we encircle our desire and belief through gnosis, utilize meditation techniques and aethyrs within the subconscious. by all these things, we never abandon the physical or the

ightness of our illumination, thus wisdom begets darkness. one aspect of the black order of the dragon is to illuminate this light within each adept, to compliment an independent and opposer type of individual. by all accounts the botd is indeed a black school lessons are given in darkness, there is no visible master yet under this scope of study does the shadow cast down upon the ground in which the adept treads. knowledge of the enemy is essential. the luciferian must study the ways of the enemy monotheistic right hand path religions christianity, et al. such belief indoctrinates the weak and ignorant, thus should be kept out of the mind entirely, save it poison you to spiritual death. if anything, the luciferian should seek to devour the very essence of the tribal christian god, 47 to d

he antinomian path. 76 akho [avestan/pahlavi] from the avestan akha meaning evil, akho is mentioned in the denkard as a word representing a current of averse energy or evil, through which one aligning their thoughts in possessing spiritual independence, antinomianism and self-deification one may reach into the spirit of ahriman. this supports the initatory foundation of the luciferian path itself the adept prepares to become like the adversary his or her self, based on their own unique path. akht [avestan/pahlavi] the sorcerer who was the embodiment of the yatus, the demonic forces of ahriman. akht-jadu or kabed-us-spae as he was called was mentioned in matigan-i yosht-i fryan. akhtya was the founder and member of the yatus, a coven of demons and sorcerers who wandered persia, practicing a

tiation to encircle, control and manifest the desire of the luciferian. paitisha/paityara [avestan/pahlavi] a daeva/druj which is counteraction, antinomianism and opposition. this spirit is a manifestation of the luciferian current of both ahriman and az, complimented/strengthed by aeshma or the result of the path, heshem. 85 predatory spiritualism the act of devouring spiritual energy and making the adept stronger from ritual practice, the act of encircling spiritual energy either symbolically or literally based on theistic or nontheistic belief, once encircling the spirit or deific mask, symbolically devouring and consuming the association of the spirit into the self. may be attributed to the inner practices of the black order of the dragon. a ritual published in luciferian witchcraft, t

ring points. the infernal sabbat is sometimes sexual, where the sorcerer may shape shift and communicate with their familiars and spirits. the luciferian sabbat is a solar and air 86 phenomena based in dreaming, floating in air and having sensations of a warm heat similar to sitting out in the sun. the luciferian sabbat is a strengthening and development of the body of light, the astral double of the adept. sabbatic a term which is related as the knowledge of the secret gathering, the sabbat. this is a focus of inspired teaching based on magickal development via dreaming and astral projection. the sabbat is the gathering of sorcerers in dreaming flesh, when the body is shed for the psyche which is able to go forth in whatever form it desires. the witch or sorcerer who is able to attend the

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

e which grants the knowledge of the darkness in the self. the focus and essence of azothoz lies in dreaming, how this may relate to the individual and what omens are presented. hidden in the gnosis of azothoz is the embrace of the sun, the solar and life giving illumination, but also the scorching and fire influenced spirit of sorat/shaitan/set, which is the core essence of the isolated spirit of the adept. equally the moon and night (darkness) is the gnosis which must be explored through the dreaming essence of lilith az, the emotional, instinctual and sorcerous path. it is the direct transition and embodiment of the adept in the antinomian left hand path concept. it is essential to balance both, as one feeds the other, be it masculine and feminine qualities. the union of the sun and the

hrough the dreaming essence of lilith az, the emotional, instinctual and sorcerous path. it is the direct transition and embodiment of the adept in the antinomian left hand path concept. it is essential to balance both, as one feeds the other, be it masculine and feminine qualities. the union of the sun and the moon defines the essence of being, thus separates by will the isolate consciousness of the adept. azothoz a book of the adversary by michael w. ford illustrated by elda isela ford published by succubus publishing http//algol.chaosmagic.com azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twi

MORALS AND DOGMA

er and capricorn, which the sun alternately touches upon at the summer and winter solstices. but the tropics are not perpendicular lines, and the idea is merely fanciful. if the parallel lines ever belonged to the ancient symbol, they had some more recondite and more _fruitful_ meaning. they probably had the same meaning as the twin columns jachin and boaz. that meaning is not for the apprentice. the adept may find it in the kabalah. the justice and mercy of god are in equilibrium, and the result is harmony, because a single and perfect wisdom presides over both. the holy scriptures are an entirely modern addition to the symbol, like the terrestrial and celestial globes on the columns of the portico. thus the ancient symbol has been denaturalized by incongruous additions, like that of isis

ls it. this secret is the royalty of the sages, the crown of the initiate whom we see redescend victorious from the summit of trials, in the fine allegory of cebes. the grand arcanum makes him master of gold and the light, which are at bottom the same thing, he has solved the problem of the quadrature of the circle, he directs the perpetual movement, and he possesses the philosophical stone. here the adepts will understand us. there is neither interruption in the toil of nature, nor gap in her work. the harmonies of heaven correspond to those of earth, and the eternal life accomplishes its evolutions in accordance with the same laws as the life of a dog "god has arranged all things by weight, number, and measure" says the bible; and this luminous doctrine was also that of plato. humanity h

man; and agla (formed of the initials of the four words _ath gebur laula m adona) expresses the synthesis of the whole dogma and the totality of the kabalistic science, clearly indicating by the hieroglyphics of which this admirable name is formed the triple secret of the great work. masonry, like all the religions, all the mysteries, hermeticism and alchemy _conceals_ its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the truth, which it calls light, from them, and to draw them away from it. truth is not for those who are unworthy or unable to receive it, or would pervert it. so god himself incapacitates many men, by color-blindness, to distinguish colo

d of the same crime, as was alcibiades, and both were cited to answer the charge before the inquisition at athens, where the people were the judges. schylus the tragedian was accused of having represented the mysteries on the stage; and was acquitted only on proving that he had never been initiated. seneca, comparing philosophy to initiation, says that the most sacred ceremonies could be known to the adepts alone: but that many of their precepts were known even to the profane. such was the case with the doctrine of a future life, and a state of rewards and punishments beyond the grave. the ancient legislators clothed this doctrine in the pomp of a mysterious ceremony, in mystic words and magical representations, to impress upon the mind the truths they taught, by the strong influence of su

found peace. one of the most precious advantages promised by their initiation was, to put a man in communion with the gods, by purifying his soul of all the passions that interfere with that enjoyment, and dim the rays of divine light that are communicated to every soul capable of receiving them, and that imitate their purity. one of the degrees of initiation was the state of inspiration to which the adepts were claimed to attain. the initiates in the mysteries of the lamb, at pepuza, in phrygia, professed to be inspired, and prophesied; and it was claimed that the soul, by means of these religious ceremonies, purified of all stain, could see the gods in this life, and certainly, in all cases, after death. the sacred gates of the temple, where the ceremonies of initiation were performed, w

en the empire of the body over the divine portion of man, and to give him here below a happiness anticipatory of the felicity to be one day enjoyed by him, and of the future vision by him of the divine beings. and therefore proclus and the other platonists taught "that the mysteries and initiations withdrew souls from this mortal and material life, to re-unite them to the gods; and dissipated for the adepts the shades of ignorance by the splendors of the deity" such were the precious fruits of the last degree of the mystic science--to see nature in her springs and sources, and to become familiar with the causes of things and with real existences. cicero says that the soul must exercise itself in the practice of the virtues, if it would speedily return to its place of origin. it should, whi

MOTTA MARCELO THE COMMENTARIES OF AL

the god assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so, also, our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature (the adept's) and his purpose (the adept's, fulfilling them (the knowledge and conversation of the holy guardian angel produce this result. it is not "the angel's nature" or "the angel's purpose" that are to be done by the adept! for instance, aiwass was the holy guardian angel of a.c; but a

ters. the main enemy of the commonweal, in any type of society, is neither personal greed nor personal ambition, but general stupidity and inertia. evolution of the human animal has just started; the 'beastie' is less than a few hundred thousand years old, and has barely learned to use one fifth of its new toy, the brain. you must expect error and inefficiency at every corner, and the attitude of the adept towards his fellows? must be that of a patient, wary and humorous keeper in an asylum. if he loses his patience, he will kill the inmates; if he stops watching, they will kill him; and if he loses his sense of humor, that is to say, his sense of perspective, he will go insane himself. whenever you grow fed up with the whole setup, as you no doubt will, it may help you to consider that hu

0 as a vau. 77 is the goat, the devil; 13 is the atu death, in which the central figure once again is saturn, the great one of the night of time. this is the "god no" the god who can live in a dog. again, there is an identification between the qabalistic values of no and on, for which see liber xv and others "no" can, of course, be written nv, 56, nuit; but is also 50+70=120, the mystical age of the adept minor. the adept minor has crossed that veil on one side of which is written "no separate existence; and on the other "no existence. there is, of course, one god who lives in a dog the god anubis, who guides the soul in the underworld. this is a hint for members of a certain grade. it must also be remarked that "the dog" was one of the names ascribed to the "devil" in the middle ages. th

e soul is rotten? people have said that crowley's soul is rotting in hell for years. this reasoning is entirely fallacious, much below his usual standard. he is merely trying to defend a verse that he abhors. now, as he changes the subject, his manner improves. he never understood the meaning of this verse at all) hadit calls himself the star (not in the least; servants of the star& the snake are the adepts, serving babalon and the beast. one does not serve had it "for it is i that go, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment

not rust nor is easily attacked by acids as other metals. it is for this that both diamond and gold have been chosen by adepts of past ages as symbols of our true inner identity ourselves- hadit. two points of view, you understand. one is partial, limited, and leads the "black brother" to shut himself up and interpret every extraneous influence as an attack against his integrity. the other leads the adept exempt to open himself to the world, and to swear to interpret every phenomenon as a particular dealing between god and his soul. let it be understood that the immaculate virgin is a necessary concept; but it must be equilibrated by the opposite concept, since no idea that is not thus balanced by its opposite can exist above the abyss. see liber xxv, and liber v, and liber xxx vi. babalo

ith that influence which should be its governor and ruler binah. chesed is "above"tiphareth, and will try to give itself airs, forgetting that not only is tiphareth perfectly equilibrated by nature, being the central sephira of the tree, but also receives directly the influence of the highest through gimel. only chokhmah and binah besides have this privilege, and they are of the supernals. unless the adept leaves everything he has and is, and jumps off chesed into the abyss, on the slim chance of getting to binah, and without even knowing whether he will get there, he must resign himself to receive her influence through geburah and through tiphareth, which are technically his "inferiors" in the hierarchy. therefore, what ra-hoor-khuit is saying is, let the adept exempt take the oath of the

ONYX TABLET OF SET

we each spend most of our waking hours, and should not be viewed as a mere rung to "something better. it needs to be expanded and deepened. we always seek to slightly raise the bar to each of the degrees- making them more distinct and vibrant. the ii is where we are going to start. the criteria of the ii we generally look for three things in the ii: 1. an understanding of basic setian philosophy. the adept-to-be should be able to not only discuss basic ideas and words in the crystal tablet, but also give evidence of lifechange rationally built upon those ideas. now that change can be anything from "i watch x fewer hours of television" to "i started an introduction to philosophy course at the community college. the change must be real, persistent, and logically connected to the idea of xepe

change can be anything from "i watch x fewer hours of television" to "i started an introduction to philosophy course at the community college. the change must be real, persistent, and logically connected to the idea of xeper. the methods chosen must be appropriate to each individual. 2. a demonstration of magical ability. this is not the ability to write pretty rituals. this is practical sorcery. the adept-to-be must have done a working that produced real-world manifestation. onyx tablet: ot.o.4.1 temple of set author: don webb v date: may 26, 1997 ce revision: html revision: august 8, 1999 ce 3. a sign of loyalty to the temple: adepts-to-be must show they spend time, effort, and money at being in the temple. they articulate themselves as setians foremost- regardless of other affiliations

th more then one member of the priesthood, read a year's worth of scrolls, etc. at present this is neither a by-law nor a high priest policy. it is a suggested guideline. however if someone is truly adept after six months, he will continue to be adept for another six months. possibly this guideline will eventually become a by-law. any action that improves the evaluation process is better for both the adept-to-be and the temple. the quality of adepts is the priest's strongest lever for affecting the quality of the temple. follow-up when you recognize adepts, you don't cast them into the void to sink or swim. sure they're not your primary responsibility, but they are linked to you and your teaching throughout their initiation. it is a wise thing to give them an assignment for their recogniti

ring it about. have them design the ceremony. let's get rid of the tradition of the "surprise recognition" that was common in the temple seven years ago. cultural change although it is not necessary for an adept to own a computer, do mention the advantage in terms of access to informational resources. you should advise that an element of adepthood is attending at least one international conclave. the adept might consider that keeping a diary to work on improving oneself is a good aid for lifelong initiation. let's all emphasize the idea of the power and potential of the ii. a ii has great adventures, learns amazing things, does great magic. when you hear of a ii going to china on a cultural exchange program, get that individual to write up the experiences for the scroll. if a ii writes a b

e focus of xeper. the ii, which awakens the sense of beauty, is a great time for plans. adepts will present you with their life plans worked out in detail [usually breathlessly every two months. they will explore the most byzantine and elaborate rituals. they abound with theories, and will delight you with their daring. it is important for the priesthood to urge, through subtle and patient means, the adept not to hurry through his or her ii days. the ii is the time when the foundations are laid for the future spiritual work of the individual. likewise your job in this working is to remind the adept of the focus of xeper, so that the central movement of the temple is in this place of foundation. this is how we both insure that those who join us in the plain of onyx will be equipped for the

in addition to continually asking them how their thoughts and schemes relate to the principle of xeper, we must also ask them how these thoughts and schemes can be guides to real-world action. how can their ideas be put in motion tomorrow? this question will puzzle adepts, since the interaction of the principle of isolate selfconsciousness and the world begins in earnest with the priesthood iii; the adept is creating a sense of beauty to guide such later actions. but by presenting the problem, we open the way for the individual who will join us. once again we provide the elements; it is up to suitable adepts in their quest for becoming to apply them. if you look back at your own development and find these things, you'll have a guide in helping to present them to the next generation. you c

PHOSPHORUS

itle black magick, dark witchcraft, sorcery, etc. luciferian and the witches sabbat are constantly evolving, do not hold to traditions which neither resonate nor improve the student to the aim of adept. definition of adept a practitioner of magick who aspires to develop and define the core essence of the individual and who by this focus has displayed the mastery of the basic principles of sorcery the adept is individual, a veneficus or praecantrix (called also yatus or pairikas) whom is the center of their own magickal practice, they become as cain, the illuminating initiator, whom is both shadow and light. by becoming as fulmino-lucifer, the adept develops the self to be a center and being of adversity, separate and individual from the natural order. the luciferian drinks of both ecstasie

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

it is "it's" gift to us. those who awaken this individual light are blessed unto ourselves. self-godhood is the step towards spiritual immortality. those who seek the platform of adept in the magickial quest will inadvertently perceive the basis of the balance of light and darkness. the angelic and the demonic shall be united, chaos will follow form and such is the genetic and psychic make up of the adept. the face of lucifer has changed and formed into a plethora of disreputable images by the christian psyche in modern times. the ideal message received on the astral should be "i shall ascend" and not by chance "i am of evil. such doctrines of "evil" and "good" are excuses to not deal with the core of the individual. it is locking away the most dangerous, most powerful and most exciting p

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

those mentioned in the very simple phrase given above. never let it be forgotten, when apparently submerged in a mass of complicated attributions and technical details, that the essence of magic is simple. so simple in fact, that a vast'amount of self-discipline and training is required to make it effective. the counsel given in the portal document (p. 175 of volume one, preparing the student for the adept grade is of the greatest importance here. it should be read, reread, and then studied some more. one of the items referred to for the first time in this portal document is "building the tree of life in the aura" i have found this rudimentary scheme so useful and so important in my own growth and development that it came to have tremendous significance in my own daily practice. there is r

and there which still continues to use the time-honored methods. under these circumstances, someone has to try and drum some rationality into the beginning student whose enthusiasm and fanaticism may well run away with him. for this reason, i suggest the enochian system-rich, suggestive and powerful that it is-be left alone until a great deal of prior knowledge and magical experience be obtained. the adeptus minor obligation contains the following clause, which is the quintessence of the entire golden dawn magical work: i further promise and swear that with the divine permission i will, from this day forw&d, apply myself to the great work-which is, to purify and exalt mv spiritual nature so that with the divine aid i mav at length attain to be more thkahuman, and thus gradually raise and u

east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit through the waters of creationunder the harmony of the golden cross of the reconciler. the whole represents the ascent of the initiate into perfect knowledge of the light (italics mine) in the adeptus minor ritual is to be found the analysis of the so-called keyword 1.n.ri. it is found in several places thereafter; its very frequency should make the student suspect its importance. few, however, take time out to apply basic qabalistic and magical principles to elucidate its meaning. so in order to convey some idea of elementary meanings, i have decided to show the student what can be

disposition, the event itself is one of divine activity and grace. it is this as much a 'being known'by god as a 'knowing' him, and in this ultimate mutuality the 'gnosis' is beyond the terms of 'knowledge' properly speaking" since this is the basic theme recurrent through all the golden dawn rituals and teaching, we would expect to find it repeated and expanded in the analysis of the keyword of the adeptus minor grade. and of course it is there, clearly defined. the word1light'is translated into lvx, the latin word for light. a series of physical mimes or gestures are employed by the officiants to represent the descent of this light, as well as to summarize the symbolism of the previous findings. so one adept or officiant raises his right arm directly in the air above him, while extendin

the letters 'inri' were initially found on the cross, as well as because lvxmeans light. finally the 1etters'lvx'themselves are portions of one type or another of the cross. a process of repetition is followed in order to synthesize all these variegated ideas and gestures, and to add one more mime to replace the second 'i' that was eliminated for being repetitious. as the 'l' sign is being made, the adept says "the sign of the mourning of isis" this expresses the sorrow of isis on learning that osiris had been slain by set or apophis. as the y' sign is made, the adept says "the sign of apophis and typhon" these are other names for set, the brother and murderer of osiris, whose body was so mutilated that only the phallus could be found by isis who had searched all over creation for him. as

he adept says "the sign of the mourning of isis" this expresses the sorrow of isis on learning that osiris had been slain by set or apophis. as the y' sign is made, the adept says "the sign of apophis and typhon" these are other names for set, the brother and murderer of osiris, whose body was so mutilated that only the phallus could be found by isis who had searched all over creation for him. as the adept spreads his arms outward from the shoulders forming actively the 14 the golden dawn cross, he says "the sign of osiris slain" then crossing one arm over the other on the chest, he adds "and risen. isis, apophis, osiris, 1.40" thus what started out to be a simple abbreviation of a traditional latin sentence on the cross above the head of jesus, has now evolved by a qabalistic process of e

REGARDIE TALISMANS

agical order, should have no difficulty understanding or applying the following instruction. after preparing the room in the way laid down for the consecration of lesser magical implements, supposing this to be an elemental talisman, first formulate towards the four quarters the supreme ritual of the pentagram as taught. then invoke the divine names turning towards the quarter of the element. let the adeptus then, being seated or standing before the tablet, and looking in the requisite direction of the force which he wishes to invoke, take several deep inspirations, close the eyes, and holding the breath, mentally pronounce the letters of the forces invoked. let this be done several times, as if you breathed upon the tablet pronouncing them in the vibratory manner. then, rising, make the s

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ose radiant flame, was asthe rosy light of a summer222s setting sun, intensely golden, illuminating all space, never needing careand inexhaustible. high above all else in the groins of the roof, was a white and black, yet massiverituals of the societas rosicrucianis in angliasecond section12 roman cross, deftly carved in marble. into these sacred, silent precincts none were allowed to enterexcept the adepts, the magister templi and the magus, save at the daily morning and evening hourof prayer, when all must gather for silent worship, or at periods of reception of aspirants, or duringthe annual assembly. these solitary chambers formed the home of 36 of the rosicrucianbrotherhood, no more, no less, could occupy these rock-built halls: all others were constrained toserve their learnings and

ole us,his body does not corrupt, though the heart is still, and the sensory nervous life is inactive,circulation and nutrition have ceased and the 'fiat' of the council is pronounced.now, frater, should this body not corrupt, your original question of how to conquer disease, which islife's enemy, would appear to be solved. your second interrogatory is to be sought for in and afterstudy, and with the adepts.we will now retire to the chapel or sacred hall, and leave you under the care of your able and wiseconductor.the alchemists retire, with arms crossed on breast.conductor:frater, the learned alchemist who has just left us, is a wise and noted rosicrucian; he intimates toyou the source from which the name of this noble fraternity takes its rise, at least this scientificportion: thus, the

heastrological sage; but he disowns all ability to solve the future of the soul, and bids us turn to yourwiser counsels, or to seek for knowledge from the holy father of the church, and if both fail, tocommune alone with god within a cloister, seeking direction and guidance from him, trusting thefuture in his hands.2nd philos.:my comrade hath said well; but seek you at some early day, wisdom from the adepts, thosephilosophers of the rosae cross, of the second order, whose constant study is natural and revealedreligion, whose knowledge of the soul and all thereto pertaining is great; but as to these confreres,they can but say to you 'if that which thou seekest thou findest not within thee, thou wilt never findrituals of the societas rosicrucianis in angliasecond section48 it without thee'.a

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

ed shudderingly and in secret of bloodstained orgies 2 the doctrine of transcendental magic and abominable banquets. bones had been found in the crypts of ancient temples, shrieks had been heard in the night, harvests withered and herds sickened when the magician passed by. diseases which defied medical skill appeared at times in the world, and always, it was said, beneath the envenomed glance of the adepts. at length a universal cry of execration went up against magic, the mere name became a crime and the common hatred was formulated in this sentence: magicians to the flames! as it was shouted some centuries earlier: to the lions with the christians! now the multitude never conspires except against real powers; it does not know what is true, but it has the instinct of what is strong. it r

s; to produce at night the phenomena of day; to correspond instantaneously between one extremity of the earth and the other; to see, like apollonius, what is taking place on the other side of the world; to heal or injure at a distance; to give speech a universal success and reverberation. this agent, which barely manifests under the uncertain methods of mesmer's followers, is precisely that which the adepts of the middle ages denominated the first matter of the great work. the gnostics represented it as the fiery body of the holy spirit; it was the object of adoration in the secret rites of the sabbath and the temple, under the hieroglyphic figure of baphomet or the androgyne of mendes. all this will be proved. here then are the secrets of occult philosophy, and such is magic in history. l

d alone know it, namely, to make use of and conceal it, is to be master of the absolute. a single word comprehends all things, and this word consists of four letters: it is the tetragram of the hebrews, the azot of the alchemists, the thot of the bohemians, or the taro of the kabalists. this word, expressed after so many manners, means god for the profane, man for the philosophers, and imparts to the adepts the final term of human sciences and the key of divine power; but he only can use it who understands the necessity of never revealing it. had oedipus, instead of killing the sphinx, overcome it, harnessed it to his chariot and thus entered thebes, he would have been king without incest, without misfortunes and without exile. had psyche, by meekness and affection, persuaded love to revea

k clearly and make known everything, with the firm conviction that initiates alone, or those who deserve initiation, will read all and understand in part. there is a true and a false science, a divine and an infernal magic in other the candidate 3 words, one which is delusive and tenebrous. it is our task to reveal the one and to unveil the other, to distinguish the magician from the sorcerer and the adept from the charlatan. the magician avails himself of a force which he knows, the sorcerer seeks to misuse that which he does not understand. if it be possible in a scientific work to employ a term so vulgar and so discredited, then the devil gives himself to the magician and the sorcerer gives himself to the devil. the magician is the sovereign pontiff of nature, the sorcerer is her profan

magician is the sovereign pontiff of nature, the sorcerer is her profaner only. the sorcerer is in the same relation to the magician that a superstitious and fanatical person bears to a truly religious man. before proceeding further, let us define magic in a sentence. magic is the traditional science of the secrets of nature which has been transmitted to us from the magi. by means of this science the adept is invested with a species of relative omnipotence and can operate superhumanly, that is, after a manner which transcends the normal possibility of men. thereby many illustrious hierophants, such as mercurius trismegistus, osiris, orpheus, apollonius of tyana, and others whom it might be dangerous or unwise to name, came after their death to be adored and invoked as gods. thereby others

intrepidity which nothing can check, a will which cannot be broken, and a prudence which nothing can corrupt and nothing intoxicate. to know, to dare, to will, to keep silence such are the four words of the magus, inscribed upon the four symbolical forms of the sphinx. these maxims can be combined after four manners and explained four times by one another. on the first page of the book of hermes the adept is depicted with a large hat, which, if turned down, would conceal his entire head. one hand is raised towards heaven, which he seems to command with his wand, while the other is placed upon his breast; before him are the chief symbols or instruments of science, and he has others hidden in a juggler's wallet. his body and arms form the letter aleph, the first of that alphabet which the j

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

sacred and symbolical books that men will be judged, not according to their thoughts and their ideas, but according to their works. we must do in order to be. we have, therefore, to treat in this place of the grand and terrific question of magical works; we are concerned no longer with theories and abstractions; we approach realities, and we are about to place the wand of miracles in the hands of the adept, saying to him at the same time: gbe not satisfied with what we tell you: act for yourself. h we have to deal here with works of relative omnipotence, with the means of laying hold upon the greatest secrets of nature and compelling them into the service of an enlightened and inflexible will. most known magical rituals are either mystifications or enigmas, and we are about to rend for the

the first and most indispensable preparation of the operator. hence, by a providential or fatal law, the magician can only exercise omnipotence in inverse proportion to his material interest; the 12 the ritual of transcendental magic alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the magnum opus. only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science. the myth of genesis is eternally true, and god permits the tree of knowledge to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits: ye therefore who seek in science a means to satisfy your passions, pause in this fatal way:

of a symbolical goat, carrying a lighted torch between its two horns. in the fifteenth chapter of this gritual h we shall describe the allegorical forms and strange cultus of this monstrous animal, which represented nature doomed to anathema but ransomed by the sign of light. the gnostic agapae and pagan priapic orgies which followed in its honour sufficiently revealed the moral consequence which the adepts drew from the exhibition. all this will be explained, together with the rites, decried and 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 pl

n and ritual, paracelsus is an imposing magical authority. no one has accomplished works greater than his, and for that very reason he conceals the virtue of ceremonies and merely teaches in his occult philosophy the existence of that magnetic agent which is omnipotence of will; he sums also the whole science of characters in two signs, the macrocosmic and microcosmic stars. it was sufficient for the adepts, and it was important not to initiate the vulgar. paracelsus therefore did not teach the ritual, but he practised, and his practice was a sequence of miracles. we have spoken of the magical importance of the triad and tetrad. their combination constitutes the great religious and kabalistic number which represents the universal synthesis and comprises the sacred septenary. in the belief

cient magi and the initiates of all the ages; as a philosophy, its principles may be found in the school of alexandria and in the theories of pythagoras; as science, its principles must be sought from paracelsus, nicholas flamel and raymund lully. the science is true only for those who accept and understand the philosophy and religion, while its processes the great work 65 are successful only for the adept who has attained sovereign volition, and has thus become monarch of the elementary world, for the great agent of the solar work is that force described in the hermetic symbol of the gemerald table h: it is universal magical power; it is the igneous spiritual motor; it is the od of the hebrews and the astral light, according to the expression which we have adopted in this work. there is t

ork. there is the secret, living and philosophical fire, of which all hermetic philosophers speak only under the most mysterious reservations; there is the universal sperm, the secret of which they guarded, representing it only under the emblem of the caduceus of hermes. here then is the great hermetic arcanum, and we reveal it for the first time clearly and devoid of mystical figures: that which the adepts term dead substances are bodies as found in nature; living substances are those which have been assimilated and magnetized by the science and will of the operator. there-fore the great work is something more than. chemical operation: it is an actual creation of the human word initiated into the power of the word of god himself. this hebrew text, which we transcribe in proof of the authe

ROBERT KIRK WALKER BETWEEN WORLDS

ddle road, to elfland. the first road is that of power expressed within the outer world, that of dominion, and the illusion of worldly hierarchies that impose order in the name of heaven. it represents not only the individual propensity for simple 'wickedness' but more esoterically the law that causes materially expressed hierarchies of spiritual or magical power to degenerate and become corrupt. the adept is able to walk this road, either for personal ends or for time-bound hierarchical schemes of order and mass control. in either case they may seem to be the road to heaven, but terminate in evil. the second road is that of individual sacrifice for specific aims. it represents the magical sacrifices of the ancient sacred kings, and the sacrifice of christ, which was a similar act upon a g

pg_149.htm (1 of 4 [10/9/2001 12:37:26 am] robert kirk- walker between worlds appendix 4: thomas rhymer 150 with far-reaching implications that are still developing in outer serial time. it may indeed be 'personal righteousness, but there is no moral issue at stake, for it is the ancient sacrificial way of containment and restriction of life-power for specific ends. this road also is available to the adept, but the implications of the 'harrowing of hell' are that the third road is now open to any that are able to perceive it. the third road 'to fair elfland, is the middle of the three roads. in the detailed vision, it may lead to the secret castle that houses the grail or to a low hill on which the third tree grows. this is the tree of mediation, the transmuted grail, the power of the unde

RUBY TABLET OF SET

these states at a given time, a metaphorical comparison may be made of the states and temple of set degrees (1) sleep: comparable in some ways to the setian i. there is no basis for recognizing reality when it impinges; truth and dreams seem the same. not that insights are not available from these "dreams" but there is no basis for comparing them to reality (2) waking consciousness: comparable to the adept ii. one thinks he is awake, but in reality is still sleeping. in state #2 one can see relative truths, but has no real understanding of the self, hence cannot recognize absolutes and doesn't have a framework within which to relate (3) self-consciousness: comparable to the priesthood of set iii. the self-conscious individual is totally aware of the self, and can recognize truths in relati

centers. the physical, the mental, and the emotional. man-4 has made a commitment to break free of this "automatic existence" hence corresponds to the setian i /ii. ouspensky also suggests that each category must have a different sort of "religion" or guiding philosophy. this is certainly true within the temple. the setian i has made a commitment to will, and this may be said to be his "religion" the adept ii aspires to xeper, which is his. the priest of set iii, corresponding to man-5 (the unified and self-conscious man, is in a transition phase between xeper and xem, and the phrase "xeper ir xem" is especially appropriate to describe his "religion" the master of the temple iv has acquired objective consciousness, and could be said to "worship" xem. the v is a concept not corresponding to

mmunication possible. randomly placing set at a distance of 1/2 light-year from earth, we can make the following new hypotheses concerning temple of set degrees: the setian i is working primarily intellectually, and may expect an intellectual-level response to a powerful intellectual ritual in somewhat over one year (1/2 year in each direction, or actual results to occur in as little as 6 months. the adept ii, assumed to have a 50% mastery of the instinctive aspects of ritual, can expect an answer in slightly over 6 months, or results in 3 months. this isn't much of an improvement with respect to communication with set, but the difference between 1 hour and 1/2 hour in the time required for a ritual working closer to home can be critical. the difference between being/not being able to main

could also be considered as a developmental stage of the "ego" therefore insights are not passed on through the mind, but- and this particularly- through intuition or inspiration. the degree of wisdom is therefore determined by the state of development of the individual. this will not mean, of course, that we ought to neglect knowledge; on the contrary, knowledge and wisdom must go hand in hand. the adept will therefore endeavor to get on in knowledge as well as in wisdom, for none of the two must lag behind in development. if knowledge and wisdom keep the same pace in development, the adept is enabled to grasp all the laws of the microcosm and the macrocosm, not only from the point of wisdom, but also from the intellectual side; that is to say in a bipolar way, namely to perceive and uti

macrocosm, not only from the point of wisdom, but also from the intellectual side; that is to say in a bipolar way, namely to perceive and utilize them for his own development. the first main key is the secret of the tetragrammaton called yod-he-vau-he or the fourpole magnet. being a universal key, it can be used to solve all problems, all laws, all kinds of truth, in short, everything, provided the adept knows how to use it properly. as time goes on and his development unfolds and he is advancing in hermetics, he will be acquainted with many an aspect more of this key, and be forced to accept it as an unchangeable law. he will no more wander in darkness and uncertainty, but he will carry a torch in his hand, the light of which will penetrate the night of ignorance. this brief summary wil

s how to use it properly. as time goes on and his development unfolds and he is advancing in hermetics, he will be acquainted with many an aspect more of this key, and be forced to accept it as an unchangeable law. he will no more wander in darkness and uncertainty, but he will carry a torch in his hand, the light of which will penetrate the night of ignorance. this brief summary will suffice for the adept to instruct him how to deal with the problem of truth. 9. god since the remotest ages, mankind has always believed in something beyond human understanding, something transcendental he idolized, no matter whether there was question of personified or unpersonified conceptions of god. anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitiv

SABBATIC KABALA OF THE CROOKED PATH

ansvoke- outside- beyond- within" in other words this is the marriage or sacrificial sexual union of zoa and azoa. the crossroad of all things molding into the one in the centre of the abysmal void of all-beginnings. this is also the meeting-ground of the opposition in which there are a reification (p. 169-70) this thought is demonstrated in the ritual procedure called "going forth of the virgin. the adept enters a sphere where he is in solitude. he/she is the virgin going forth into manifestation. the adept is seeking union with self. the mature parts devour the virginal sections and allows the transgressor to mature, like the moon shows its different phases but is still one, such is the duality when it turns into singularity. this effect is purely magical in essence and must be strived f

e alphabet of desire, in the case of solomon qayin az-khidir this is known as the signs of tzab-azoth. even if spares alphabet is completely workable for whomever adept attempting to pursue a magical procedure the goal should be to construct such grammatical alignments with the spirits through the intimate relation developed through the mysterious in the 2nd cell and further. in the previous cell the adept enters a magic zone where the godforms are treated more external, in this cell he calls them forth in a syncretstic alignment. the construction of god-names through different methods is nescessary (p. 174- 176. the emotional intensity is the source of creation in this cell and the symbolism of the hand is employed in it as well "from the one star all other shines" the text says and it hi

e! the personified forms of formless powers are there to serve and to mediate, they may also serve to imprison and to chain he who is the slave of his own lusts. in this cell the secrets of the blood-pacts stemming from our venerated master cain, the forger of the in-between are set forth. the general importance of bloodbounds in flesh as well as in spirit are set forth as important components of the adepts search for completion. the importance of the witches blood, either inherited by family-tradition or inherited through the spiritual family of sorcerers that recognize the witches blood within the adept- the blood is still important, to become one with the line of transmission. blood is life and this fluid has been revered by all religions in all ages as a profound transmitter of the peo

ed up back to the witch who has restored him-or her on the throne of cain, carrying the cross of the world and has towered by all temptations. through the ordeals jupiter has blessed the witch with the fortune of gnosis. worship not the stone but what it conceals is one of the statements in this cell, and through this it refers to the dawning of the famulus in a physical object and the dawning of the adepts occult aspiration of the crooked path. the spiritservitour arises as the most important aspect of the mage. without his famulus and totemic spirits the mage is nothing but an ill deformed child in the occult world always craving for the ridiculous. the workings in orders such as the ku- sebittu are design for this kind of growth of the mage. the cultivation of the close relation between

SAPPHIRE TABLE OF SET MAIN

- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they were consolidated into the i and ii. the nonsense and the cabalistic blind alleys have been eliminated. the i now encompasses straightforward training and testing, and the ii is a magical "proving ground" wherein the adept may exercise his newly-acquired strengths and skills. the adept who succeeds in all areas appropriate to his personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian

tive universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now understand

SAPPHIRE TABLET OF SET

- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they were consolidated into the i and ii. the nonsense and the cabalistic blind alleys have been eliminated. the i now encompasses straightforward training and testing, and the ii is a magical "proving ground" wherein the adept may exercise his newly-acquired strengths and skills. the adept who succeeds in all areas appropriate to his personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian

tive universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now understand

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

l the projections from all other people onto the universe. everything is therefore understood according to its inner nature rather than its exterior form. this is referred to as 'acausal perception' by the order of nine angles, that is, perception that occurs other than causally and it is this form of perception, partly as a product of a successful crossing of the abyss, that is said to determine the adept from the initiate. lastly the order of nine angles believe that personal wyrd or destiny is finally achieved when the individual successfully passes through the abyss. the satanist has then passed the personal and become part of the larger natural forces a 'becoming-one with them'(24) whilst maintaining his or her individuality. finally, as the adept guiding the society of dark lily says

SEVEN SHADES OF SOLITUDE

h. vi) the sixth solitude is the unbounded hermitage of the self-beholder. it is the solitude of one who looks into the polish d surface of the existant and beholds the self-same face of ipseity. unto the hermit of the sixth solitude, all-that-is is self-as-otherness: self-realisation is enfleshed in the mirror of the world. unto him belief is made all-possible. the gnosis of this arcanum reveals the adept s own-being in union with all that exists. this inner hermitage is attained when the circle of the arte magical is realised as the constant and stainless mirror of all possible magical acts, in which all rituals are temporal facets of the one true sabbat. all actions of the arte magical participate in the nature of the circle s pristine condition and are, in fact, the grand array or proj

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

move. often, a perceptive adept, by some small, apparently insignificant act can often ward off harmful effects from another person's actions. for example, let's suppose that an adapt knows that a criminal is about to perpetrate a crime. that adept could warn the intended victim, convince the criminal to relent, subdue the criminal before he could cause harm, or simply call for assistance. also, the adept could cause a diversion or an impasse, making an impossible situation for the criminal. be aware that for an event to occur, it must be preceded by a chain of events leading to its culmination. for a volcano to erupt, pressures must first build up deep within the earth, exceeding the ability of the cap to safely retain them. for an accident to happen, its chain of events must proceed in

r differently placed, the outcome of the event will be altered. therefore, it can be assumed that one brother or sister in the proper place at the proper time could change the fate of the world. should such an adept standing beside a road see an automobile approaching in the distance, then observe a small child playing in that same road they would immediately know that an accident is possible. if the adept removes the child from the road, there is little possibility of the auto running over the child. to extend this chain of events, let's suppose that the saved child grows up to be a great leader who in his turn saves the world from disaster. therefore, should another brother, sister or ken-youth be in danger, you should make every effort to render aid and assistance. the cleansing getting

SORCERIES OF ZOS

the eightfold cross, the eight-petalled lotus, a synthetic symbol of the goddess of the seven stars plus her son, set or sirius. the mechanics of the new sexuality are based upon the dynamics of the death posture, a formula evolved by spare for the purpose of reifying the negative potential in terms of positive power. in ancient egypt the mummy was the type of this formula, and the simulation by the adept of the state of death- in tantric practice- involves also the total stilling of the psychosomatic functions. the formula has been used by adepts not necessarily working with specifically tantric or magical formulae, notably by the celebrated advaitin rishi, bhagavan shri ramana maharshi of tiruvannamalai, who attained supreme enlightenment by simulating the process of death; and also by

ard of the cult. spare's experience is of exceptional interest by reason of its close approximation to a form of dream-control into which he was initiated many years earlier by witch paterson. the word ku has several meanings in chinese, but in this particular case it denotes a peculiar form of sorcery involving elements which spare had already incorporated in his conception of the new sexuality. the adepts of ku worshipped a serpent goddess in the form of a woman dedicated to the cult. during an elaborate ritual she would become possessed, with the result that she threw off, or emanated, multiple forms of the goddess as sentient shadows endowed with all the charms possessed by her human representative. these shadow-women, impelled by some subtle law of attraction, gravitated to one or oth

TECHNICIANS GUIDE TO THE LEFT HAND PATH

the recognition, and reconciliation (management of tension) of the various principles governing both objective existence, and spiritual being. it is through the understanding of these principles- externalized as a personal methodology- that a way is formed leading towards the divine nature man. where that path leads in terms of noumenalism must be the solitary conclusion of the one who walks it. the adept walks alone upon the antinomian path of spiritual dissent, and within this silence each must listen to the voice of their heart; not because of dogmatism and rote, but due to personal discovery and revelation. this is important to understand for there is no expectation other than to believe what one personally experiences both subjectively and objectively for the antinomian. this include

ge of the tenets involved. the second method is what conclusions the personal interactions of the lhp adherents produces as a result of dialogue with initiates of varying degrees and sophistication of knowledge. the third and final method is what the individual them self learns and synthesizes through their own filters. the result of this methodology is an active synthesis of the information that the adept him/herself encounters. it is such, that within the limitations of the written word that this book can only pass on to the reader some generalized knowledge about the most fundamental aspects of this specialized language. now, when i speak of specialized language i am not speaking of newly invented words. i am talking about old words that within special settings take on new meanings. thi

eading right now will be understood, or vaguely apprehended by those who are ready for it, and acknowledged as something quite different by all others. in physical evolution, mutation is the great vehicle of change over time. in the left hand path the evolution of consciousness occurs through transmutation .on magic and initiation realmagie is a powerful form of cognitive conditioning that allows the adept to view their surroundings in unique (and hopefully helpful) ways. ways that reveal how to create changes within the structure of their personal environments. changes that would not be possible, or would be nearly impossible utilizing normal social and cultural approaches. at the heart of these changes is an understanding of how the influences within environment, politics, religion, scie

ire more. the birthed self consists of a first person perspective of human experience. with this said, an exploration of the higher self can be examined. the first, and most important aspect to point out is that the higher self does not operate through this first person perspective. as one progresses through their initiation they do not lose, or erase other consciousness landscapes. however, what the adept should be capable of is willfully moving between these conditions according to the requirements of the environment- internal and external- that they find themselves within. the key word is willfully. even the birthed self is mutable to the conditions it is found within, but this shift in perspective is not a result of will and understanding. it is the result of conditioning. as such, the

ound within, but this shift in perspective is not a result of will and understanding. it is the result of conditioning. as such, the potential effect in creating transformative resistance occurs through happenstance. here is an experiential lesson i want to share with you. the way that you perceive your environment effects that environment. given this qualification, it becomes a responsibility of the adept to project a perceptual construct that is appropriate to the demands of the environment. this statement must be qualified a bit. to assemble an appropriate perceptual construct is not merely playing a bit of lip service to it. the construct needs to take the form of three different relationships to the area. synchronous or unison, harmonic or proportional, enharmonic or assymetrical (the

f sorcery to perform. the final word on macroproxemics. this is the type of magic that is carried out more by groups than by individuals. alterations of large scale environments occur over time and if successful are the result of diligence, focus, and the will to do. when used responsibly and honestly, macroproxemic magic is potentially the most powerful of all the lesser black magical techniques the adept can refine and use. however, its use requires an understanding of propaganda techniques, recognizing agendas and requires a familiarity of psychological operations. knowledge of these procedures is vital in order to avoid- to the extent possible- their influence, and also to recognize what not to do. elements that can create alteration within either of these proxemic environments are the

TELESMATA AND FLASHING TABLETS

omplimentary color when joined to the original color, allowing it to attract the or akasic current. this is attracted to the flashing tablet in part from the atmosphere (of which akasa pervades all things) and partly from one's own sphere of sensation. together, they form a vortex which attracts the "flashing light" from the macroprosopus. the following chart is provided for complimentary colors. the adept should color in the boxes. complimentary colors 3 when a flashing tablet is properly constructed, a white outline will seem to surround the inside figure of the tablet. this is an indicator that it has been properly constructed and the colors are appropriate. formation of telesmata 1. it is not always karmically proper to make a talisman in that it may act to completely change the curren

properly constructed, a white outline will seem to surround the inside figure of the tablet. this is an indicator that it has been properly constructed and the colors are appropriate. formation of telesmata 1. it is not always karmically proper to make a talisman in that it may act to completely change the current of another's karma. a divination is required to avoid such karmic pitfalls. 2. let the adept remember, that which often is of great aid on a mundane level can pose a threat or hindrance on a spiritual level. a talisman attracts strong and potent elemental forms, that if misused or misunderstood, can be spiritually damaging. 3. let the adept isolate him/herself from anyone that he/she is making a talisman for. all external influences such as hate, love, worry, etc. should be bani

and then destroyed. use the pentagram ritual- s.b.r.p. and the appropriate hexagram ritual according to the planetary or zodiacal nature. the above also includes a flashing tablet. warning: do not destroy a talisman without discharging it first. to throw a jupiter talisman in a fire is to cause severe torture to the forces employed in the talisman. these forces may later react upon you. 4 8. let the adept create a flashing tablet in two colors in proper proportion. one color should not dominate the other. they should be in balance and in harmony. the method of employing three colors is as follows: utilize the heptagram and draw two lines to the point exactly opposite- this would yield two flashing colors. basic mode of charging and consecrating step 1 use the proper words and letters when

ond is to attract the force in the atmosphere into the vortex you have formed. step 11 read the elemental prayer as utilized in the grade rituals. 6 step 12 close with the rose cross and perform the necessary banishing ritual. do not banish over the newly wrapped telesmata. wrap the telesmata carefully up in white silk or white linen. geomantic figure by drawing various lines from point to point, the adept may create a telesmatic figure. these figures then attract to the ruling planet and idea. example. the following is a complete table of all telesmata figures classed under planet and sign. 7 8 9 10 11 12 the mode of using a telesmata character or symbol is that it is extracted from a telesmatic figure in the development and construction of a talisman or pantacle as to use those formed by

pure love links us to the nature of the divine. between angels and god, there is pure love because there is 13 perfect harmony. this is not usually the case with lower and earthy love. in fact, what many claim to be love is actually "need" and the fulfillment of the nephesch. danger of making mass talismans making a large supply of talismans on a wholesale basis may not be in the best interest of the adept or the people he/she is making them for. a ray from yourself must charge each talisman. in the charging of a talisman, you have sent forth a ray from your aura which goes onto the talisman and attracts a like force from the atmosphere. thus, if you made a dozen talismans, you would have a dozen likes connecting with you. this places you in a kind of sympathetic communication with the tal

nnecting with you. this places you in a kind of sympathetic communication with the talismans you have created. if opposing forces were coming up against a talisman that you have created, it would mean a loss of vitality in you as it would pull or drain additional force from you to combat the opposing force. flashing tablet exercise after the construction and consecration of a flashing tablet, let the adept each morning sit before it and practice clairvoyance, endeavoring to either skry it or travel in the spirit vision to the place it represents. once the adept has reached the plane, the adept should then invoke the power and ask for the strength to accomplish the matter desired. additional information and methods for a full ceremonial talisman consecration can be found in the z-documents

TELESMATIC FIGURES

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

erminating with yh. in the case of the shemhamphoresch, thy images will be opposite as these angelic beings are more severe terminating with la. the termination of the names in both cases terminate with the suffices for different reasons. therefore an angel of the shemhamphoresch that terminates with la does so for entirely different reasons than an angel of a sephiroth, planet, or even path. let the adept be reminded that even demons may have their name ending in la these beings also draw their power from the divine energies, therefore, the la is frequently added to the names of evil spirits. thou mayest build up an image astrally before thee or thou mayest construct a painting of the actual resemblance. let the adept be cautious to vibrate the hierarchy pertaining to thy force. always an

inting of the actual resemblance. let the adept be cautious to vibrate the hierarchy pertaining to thy force. always and especially when working with telesmatic figures, invoke the highest divine names. telesmatic images cannot apply to the world of tylzta (in only a limited sense into ayrb, a telesmatic image in ayrb would be thou conceded) telesmatic forms are thusly attributed unto aryzty. let the adept be warned not to apply a telesmatic image 3 to a divine name in tylzta. the image would be of aryzty, and in aysa, it would be an elemental form. thou shall determine the sex of thy form by the predominance of masculine or feminine in the totality of the letters. thou shall avoid a jumbling of the sexes in the same form. divide into as many parts as there are letters commencing from the

e of the testimony of the letters, some forms are inherently masculine or feminine based on tradition and sacred writings. example: sandalphon has a predominance of masculine letters but tradition dictates this form to be feminine. should thou wish to build up an elemental form of the name, thou will employ the colors of the path to which the letters apply. while this may at first seem awkward to the adept, thou will soon discover its elemental potency through practice. example of the letter a briatic plane- rather masculine than feminine, a spiritual figure hardly visable at all. headdress is winged. body clouded, veiled in mist. legs and feet are not seen. yeziratic world- warrior type with winged helmet, face angelic, yet fierce. body& arms mailed and child-like. legs and feet, mailed w

e cross, and these are in trapt, which corresponds to the heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give the signs of the adeptus minor, say iao and lvx, making the symbol of the rose-cross as taught in the paper describing the rose-cross ritual. pass to the center of the room, and face east. then formulate before you in brilliant white flashings the letters of the name in the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h

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

y, and the more gross the phenomenon, the more likely it is to succeed."19 listen to the admission of albert pike, former sovereign grand commander who masonic historian manley p. hall, 33, magnificently praised as a "masonic prometheus..a king among men by the divine right of merit" masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the truth, which it calls light, from them, and to draw them away from it. 20 caution- you are entering the forbidden zone 21 what impudence! what arrogance! pike is letting us in on the deceit. even if a man is a mason, he may not be adju

g of masonry, proclaims this degree so vital to the transformation of the candidate's life. he even suggests that in attaining this degree, one "exhibits the attainment of a new order of life."4 the royal arch degree, wilmshurst emphasizes, provides "a supremely high level of thought and instruction" for the mason attaining it.5 born again or demon-possessed? what does wimshurst mean when he says the adept has attained a "new order of life" i believe the candidate receives a counterfeit born again experience, receiving the very spirit of lucifer into his bosom as a result of conforming to the requirements of this degree. in accepting the devil god jahbuhlun as the sacred name of god the man rising to this level in masonry or a similar sect becomes demon possessed, full of the devil, headed

THE BLACK LODGE

tting against humankind, whose hatred of the human being, is ever active. however, initiates of our order will understand that 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 cre

to the four cherubic signs of the zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- the candidate along the planes on which the aspirant has consciousness and volition, no matter how undeveloped they may be, the act of aspiring itself is irrevocable. there is no turning back

tend to perpetuate the present stage of his or her existence and the attitudes which- perhaps- will give him or her a chance to reach a higher plane of consciousness. in other words an adept has paid his or her dues and has learned his or her lessons as regards the preliminary obstacles. these preliminary obstacles are those which seem mountainous and twisted to the young aspirant. the ordeals of the adept are generally beyond the "sight" if you will of the young inexperienced aspirant simply due to the fact that those same preliminary obstacles stand in the way, blocking a clear view of the situation. this is the reason why so much of what an adept does may seem incongruous to the uninitiated or to the young aspirant. it is also the reason that a more experienced individual will often kee

ruous to the uninitiated or to the young aspirant. it is also the reason that a more experienced individual will often keep his or her mouth shut when being questioned by the inexperienced on points of which he or she knows that the questioner could not possibly have the depth of experience to comprehend. this is not mystification but rather a kindness. it is a kindness by virtue of the fact that the adept is saying to the aspirant tend to your own troubles and problems first then answers will either make sense or be superfluous. this fact or reaction of an experienced aspirant or adept to such questions can be taken advantage of by the unscrupulous or the charlatan (they also can refuse to answer questions on these same grounds. thereby giving the appearance of knowledge or initiation) ho

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 with tiphereth form the adept triad) no more than one. so, therefore, they that have sought after majesty (gedulah) and power (geburah) and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus (that is, the angel o

THE BOOK OF PLEASURE

at his spells had invoked. the convulsions of tibetan 'oracles; the strange phenomena of spirit possession common to most peoples of antiquity are proof of spare's theory; proof also that some cosmic forces then possesses the human vehicle and enables the magician to perform superhuman feats. the mainspring of the formula of atavistic resurgence is- as one might suppose- a form of sexual sorcery. the adepts of old concealed the process from the eyes of the profane (i.e. those whose ineptitude would destroy them, for once these atavisms are unleashed, magical obsession occurs and there is no reversing the course of events any more than 5 one can reverse the flow of semen on the point of its leaping forth. if the magician is unable to control the power he has invoked, or if he is unable to p

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

university books, 1960. hermes trismegistus in alchemical/magical tradition, powerful secrets of alchemy were found inscribed on an emerald tablet in the hands of the mummy of hermes trismegistus, the master magician and alchemist, who had been entombed in an obscure chamber of the great pyramid of giza. the preamble to the key to transmuting base materials to precious metals and gems instructed the adept that git is true, without falsehood, and most real: that which is above is like that which is below, to perpetrate the miracles of one thing. h the writings of hermes trismegistus were considered by the alchemists as a legacy from the master of alchemy and were, therefore, precious to them. as much as the thought of such a find may fire the imagination, the discovery of the emerald table

p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 49 magick spelled with a gk h refers to rituals, chants, and ceremonies. magick spelled minus the gk h alludes to trickery, sleight-of-hand, and misdirection in the eighteenth century. the work purports to be much older, however. it was dated 1458 and claims to be translated originally from hebrew. the text reveals to the adept that the universe is teeming with hordes of angels and demons that interact with human beings on many levels. all the vast array of phenomena on earth are produced by the demonic entities, who are under the control of the angels. humans are somewhere midway between the angelic and the demonic intelligences on the spiritual scale, and each human entity has both a guardian angel and a male

ained for the emperors who were converts to the new religion, christianity, to declare the religio paganorum (the religion of the country people) to be forbidden practices and to pave the way for full-scale persecution. although pagan temples were destroyed and t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 118 prophecy and divination images and books of the adepts burned, magicians continued to meet in secret and to perform their rites of divination. although the practice of occult arts was suppressed by christianity, it was never completely excised. the mystical neoplatonists put together a system of magic whose workings were attributed to supernatural agencies and beings, which were carefully differentiated from the demons christianity sought t

f the individual cards in the major arcana: the juggler or magician (arcanum one) stands with one hand raised to heaven and the other pointing to earth, thereby confirming the teaching of hermes trismegistus that what is in heaven is like what is below, that the little world (microcosm) within a human being contains the elements of the universe (macrocosm, and that the study of humankind can lead the adept to an understanding of all creation. the number one signifies the first principle, unity, and in every religion it is the number representing the divine being. one is also the number of the soul of nature, the soul of the elements, and the active, causative and creative force of the unseen universe. the high priestess (arcanum two) is the most holy card in the tarot deck. it represents h

ogress. eleven is the number of the aquarian age, and represents universal energy. prana. eleven also symbolizes spiritual will power, vitality, and/or intense strength. the hanged man (arcanum twelve) represents taking on the new and giving up the old. this card allegorizes the prudent adept of arcanum nine (the hermit, who has now freed himself from the wheel of life and rebirth of arcanum ten. the adept has been elevated to glory through the equation and harmony between the higher and lower selves. number 12 symbolizes sacrifice and signifies immortality and the elixir of life. death (arcanum thirteen) is interpreted as the giving up of old ways, the complete severance with the past, and the ending of friendships or close associations. tarot card 13 also signifies discarding old ideas a

sun brings clarity, resulting in understanding, comprehension, and happiness. it enables adepts to see the essence of their acquired knowledge and fosters further enlightenment. the sun card symbolizes complete identification with life here and now, and the hope and possibility of a life, or lives, yet to come in a higher state of being. on the judgment (arcanum twenty, gabriel fs trumpet summons the adept to newness of life, to change. the judgment is a positive card, bringing portents of goodness and happiness. the man pictured rising from the depths of the earth represents self-consciousness. the woman rising with him symbolizes the subconscious, and the figure of their child represents the regenerated personality of the adept made manifest. the card does not refer to a final or univers

THE HOLY ROSARY OF THE BRETHREN

ce of the rosary through their church or religion, you will find that both practices serve to enhance the other. adepts are encouraged to make the rosary of the r.r.et a.c. a regular practice. several brethren report that doing this meditation daily has provided them the spiritual alchemical fire necessary to enhance all other practices. practical qbl seems to become more effective as well. while the adept is under no obligation to practice the rosary daily, it has been observed by those who do that it acts as an alchemical catalyst, keeping the practitioner, as it were, between the sacred pillars in a greater, more noticeable state of harmony, integration and balance. the rosary of our order has built within it the mystical formula of yhshvh. this is the greatest and most potent symbol of

y, integration and balance. the rosary of our order has built within it the mystical formula of yhshvh. this is the greatest and most potent symbol of elemental harmony. it is directed by spirit, and thus, it sublimely evokes the forces of the four elements directed by the divine spirit. the physical shape of the rosary is in the shape of c; the symbol of a over the cross of corrosion. therefore, the adept is forewarned that the inner work must always proceed the outer work, that in a sense to the true adept, the outer work does not exist in that all is an extension of the inner work. one will also observe that its shape is symbolic of masculine and feminine united on the cross in perfect harmony through self-sacrifice unto the higher. many and great are the mysteries of the rosary. 3 colo

i yeheshua. sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostrae. amen. the qabalistic cross in latin tu es regnum, et potestas, et gloria, saecula, saeculorum. amen. the adoration to the lord of the universe in latin sanctus est tu dominus de mundi. sanctus est tu qui natura non-creatusest. sanctus est tu vastus et valindus rector lucis et tenebrarum. final note: 11 the adept is encouraged to do his/her research and homework on the use of the pater noster (the lord s prayer) and the ave maria (the hail mary. the prayer on the pater noster is the most potent of prayers. let the adept ascertain how the prayers relate to the tree of life. the ave maria exposes the greatest qabalistic truth in that through the feminine principle, we are taught about the justified

THE KEY TO THE MYSTERIES

cients are explained in the same manner, and in this allegorical use of analogies, one can 189 already understand the possible abuses and predict the errors to which the qabalah was obliged to give birth. the law of analogies, in fact, has been for qabalists of a secondary rank the object of a blind and fanatical faith. it is to this belief that one must attribute all the superstitions with which the adepts of occult science have been reproached. this is how they reasoned: the sign expresses the thing. the thing is the virtue of the sign. there is an analogical correspondence between the sign and the thing signified. the more perfect is the sign, the more entire is the correspondence. to say a word is to evoke a thought and make it present. to name god is to manifest god. the word acts upo

ne's self independent, immortal and without suffering: there certainly is a programme more daring than the dream of prometheus. its expression is bold to the point of impiety, its thought ambitious to the point of madness. well, this programme is only paradoxical in its form, which lends itself to a false and sacrilegious interpretation. in one sense it is perfectly reasonable, and the science of the adepts promises to realize it, and to accomplish it in perfection. man, in effect, creates for himself a god corresponding to his own intelligence and his own goodness; he cannot raise his ideal higher than his moral development permits him to do. the god whom he adores is always an enlargement of his own reflection. to conceive the absolute of goodness and justice is to be one's self exceedin

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

and a history of secret societies by akron daraul. 17 it is also the sufis who move against the sun9 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. i

THE MAGICIAN S KABBALAH

to the tiphareth (awareness) of the contemplative. thus the myths of rape by the gods, for example leda and zeus as a swan (the bird of kether) depict the various ways in which our awareness is taken away from us when we truly contact the divine, transcendent level of the universe. the mystical passion, the height of all human devotion, is also applicable here. utilising the experience of chesed, the adept is aware of the underlying, and here only just accessible, patterns and archetypes, behind the apparent world (malkuth, symbols (yesod) and his consciousness (tiphareth. fortune warns that functioning in malkuth alone is blindness, functioning in yesod alone is to be deceived by projections, and functioning in tiphareth alone holds the danger of confusion of context. that is, experiences

s, experiences are taken as a direct dealing of god with the individual rather than as symptoms of progression to be further transcended. geburah brings with it discernment so that one's own position is realised and, later, chesed provides the key to the whole psyche before the whole psyche itself is flung into the abyss. the grade of adeptus exemptus is assigned to this sephirah, signifying that the adept has transcended his notion of self as tiphareth (awareness) and has moved towards the abyss. exempt from guilt, from sin, from all human concerns that are born of our illusionary perception of time and space, he turns to face the great divide. the path of the "wheel" tarot atu runs down from chesed, symbolising that the adept at this stage has broken his illusionary attachment to apparen

of the perfect state of chokmah, above chesed, where the magus is simultaneously the movement of the wheel and the stillness of the hub in unbroken unity with the flow of the universe. chesed is the source of magical syncronicity, and is thus an important sephirah for magicians working ritual or otherwise. it provides a means of magic more mystical than practical, the latter being the province of the adeptus major in geburah. the numerical value of chesed is "4, which is the number of manifestation, and the number of the four dimensions of space and time. thus chesed is the source of time, and the expansion of the universe in time. chesed is the first of the manifest sephiroth, and is represented by the four-sided pyramid. this completes the sequence from the ain soph aur: no space (ain, p

can be modelled by our constant functioning, inappropriately, with an active geburah. that is to say, we shoot first and ask questions later, or allow our fear to drive us rather than our urges to creativity. obviously, if chesed were not constrained by a correctly functioning geburah, life would become dysfunctional in the opposite extreme, with chaos and anarchy without point. it is the work of the adept grades in the initiatory system to learn to balance these states both within and without, to ensure that tiphareth, the pivotal point of the tree, is maintained in a dynamic equilibrium. the zohar puts it that the "left arm draws the immensity of space in rigour, and that geburah is associated with the "repentance of god" and the archangel samael. it also points out that mercy and severi

and inspirer of panic, can be attributed here, and that the pipes are used to charm snakes, is an interesting link. it could also be said that the snake uses "fear, geburah, to freeze its victims, or that the vibrations caused by the pipe act as chesed on the "fearful serpent" of geburah. also 216 equals raih (proof, evidence, which might have bearing on the grade of this sephirah, as it is where the adeptus major attains a complete mastery of practical magic, which is evidence and proof of the initiatory system. there is a final note of interest in that 216= 6*6*6, the number of man found in the biblical revelations. the god-name of the sephiroth is alhim gbvr, the "god of judgement, which equates to 857, as does nvap (satyr. the god pan, lord of satyrs, could well be associated with gebu

hirah of sacrifice, the "translation" of one state to another by release of the old pattern. an example is the sacrificial flame, where the wick (matter) is translated by fire (spiritual practice) into light (illumination. thus, the ever-burning lamp is a reminder of this task, as well as symbolising the ultimate goal of the ain soph aur as explained in the chapter "crown of tsimtsum, previously. the adeptus minor, the grade attributed to tiphareth, finds himself of necessity abandoning old patterns of belief and behaviour based on his previous (yesod-dominated) view of the world and his relationship to it, in favour of new goals responding to his unification with tiphareth and the influences now being felt for the first time in actuality from the upper sephiroth. the difference is marked

THE MIDDLE PILLAR

gic (1980; the lazy man's guide to relaxation (1983; and the complete golden dawn system of magic (1984. he continued to give advice on health and magical matters until the end of his life. we came to know regardie through grady mcmurtq former caliph of the oto. we had established our own independent golden dawn temple in columbus, georgia, in 1977 and were in the process of building the vault of the adepti.6 at that time we were also involved with the oto, because we were told that the golden dawn no longer existed in any form. grady was well aware that our introduction to the third edition xxi primary interest was the golden dawn,7 and since he and regardie were friends, eventually he was kind enough to give us regardie's address. we were ecstatic-we had assumed that regardie passed on y

, 1983. 6. not in atlanta or athens, georgia, as some authors have mistakenly stated. 7. we had bought a house which was solely intended as a golden dawn temple. but it also became the site of our oto temple (truly, a house divided) at the time of chic's minerval initiation into the oto in august of 1978, grady had to walk through the framework of what would later become the walls of the vault of the adepti, a purely golden dawn creation. grady's somewhat gruff response was "what the hell does this have to do with the oto" both grady and regardie insisted time and time again that the two systems of magic "could not be mixed" 8. the events at the isis-urania temple at columbus, georgia, have been documented in the epilogue of our book secrets ofa golden dawn temple (llewellyn, 1992) so ther

iroth can be a tricky thing. in some schools of thought chesed is seen as feminine and geburah masculine. for the most part each sephirah contains certain aspects of both sexual polarities. no one sephirah is simply all masculine or all feminine. 14. the buddhist doctrhe of moderation-the avoidance of extremes. 15. the system referred to here is thelema, as envisioned by aleister gowley. 16. from the adeptus minor ritual. regardie, the golden dawn, 237. 17. a severe mental disorder. psychoses are commonly characterized by derangement of personality and loss of contact with reality and causing deterioration of normal social functioning. 18. see part two, chapter six for a ritual on regression. 19. from the adeptus minor ritual. regardie, the golden dawn, 237. 20. groddeck's books include th

anonymous paper from the late 1970s or 1980s entitled simply pentagram ritual. 19. yod is spelled out as yod vav daleth, heh is spelled heh heh, vav is spelled vav vav, and heh is heh heh. the total value is fifty-two. 20. from which is derived the word zion. 21. it's interesting to note that many of the numbers associated with the pentagram, 5,8,13, and 26, are also associated with the vault of the adepti-the ritual chamber of the golden dawn's inner order. each wall of the vault is 5 feet wide and 8 feet high. every one of the seven triangles formed from the intersecting lines of the vault's heptagram has a base of 8 units and a height of 5 units. if the heptagon of the vault were circumscribed by a circle, the radius of the circle would be 13 units, and its diameter would be 26 units

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

a future to all rational philosophies, thereby becoming a mystical theurgy, whereby the difficulties set in motion by the conceptions of ginfinite h and heternal h are overcome by the annihilation of time and space, and the reduction of all rational terms to an absolute inertia in zero. from here crowleyanity becoming purely mystical becomes symbolic, leading those who follow into the kingdom of the adepts; and finally showing how the keynote of all mystical systems of either east or west, is to be found in ecstasy; and how the former, arriving at this sublime state by purely mechanical methods, are not so suitable to those western nations as their own poetic mysticism, as found in the divine works of the christian fathers, the alchymistic philosophers, and the mystical poets of ancient a

inder-sprinkled, sootbesmeared, spider-legged, homo ridiculissimus *science here as a method is not attacked. for as such, scientific investigations have always triumphed over mystical aspirations, which to say the least, have been chaotic in the extreme. crowley is never tired of urging a scientific study or the conditions of illumination as the one hope of mastering the subject. periodically as the adepts soar above vulgar appreciation, and when vulgar understanding has, swine-like, trodden their pearls of wisdom back into the mud of its own sty, a great wave of materialism sweeps over the face of the globe. this system of thought, built on the illusive phantasmagoria of the mind, found in the west a master-mind to mould it into shape, in the personality of democritus of abdera; and from

out for yourself. say not gi have a soul, h before you feel that you have a soul. say not hthere is a god, h before you experience that there is a god. you can never understand until you have experienced. you can never experience until you have got beyond reason. those five paths lead us to one road, the road of gknowledge and doubt h; beyond which to the inept there is impenetrable night, and to the adept undying brilliancy. gknow or doubt! is the alternative of highwayman huxley; ebelieve f is not to be admitted; this is a fundamental; in this agnosticism can never change; this must ever command our moral, as our intellectual assent. h *the sword of song, vol. ii, p. 208. thus reason ends by whispering: gi am agnostic; i cannot answer yea or nay. h this is the crowning triumph of the nin

we rank the great adepts with the madmen of god, whose miracles are mere imitations, whose powers are mere pretensions, and whose illumination is mere reflection; but what is it then these great beings imitate, pretend to, or reflect? here lies the dark question which no denial can disprove, no assertion comprehend, and which work alone through the alembic of our hearts can reveal and accomplish. the adepts it is this something, this light which every adept sets out to discover; for, whether in the dark night of the neophyte, or the noonday brilliancy of the supreme magus, reason deserts us, and we at length are forced to seek a diviner illumination beyond those dark realms of rational understanding. crowley writes on this point, in geleusis, h as follows: not while reason is, as at presen

ntre of mystery is like the sun, it blinds ordinary sight, and man sees only the shadow. the eagle alone can gaze at the dazzling light, likewise only the prepared soul can bear its lustre. nevertheless the great something which is the inmost of the holy mysteries has never been hidden from the piercing gaze of him who can bear the light *the cloud upon the sanctuary, p. 30. the whole progress of the adept is to speed out of this changing shadowland into the full blaze of the sunlight; in the words of the qabalist, gto attain to the crown, h and those of the christ, gto be one with the father. h now a curious vista opens out before our gaze, and it is this; a man or woman to become an adept need neither possess great intellect, great genius, nor great knowledge, in fact, in many cases the

rk lies here in life, and the greatest and most divine mystics have probably been those whose naivete of soul was such, that they knew not that they were mystics; and whose illumination has become so brilliant, that they cannot even find expression in the most divine of symbols. such adepts who arrive at so exalted a plane, keep silence, as crowley says: gthe first and last ordeals and rewards of the adept are comprised in the maxim ekeep silence f! h *eleusis, vol. iii, p. 221. gto know, to dare, to will, to keep silent, are the four words of the magus, inscribed upon the four symbolic forms of the sphinx. gto command the elements, we must have overcome their hurricanes, their lightnings, their abysses, their tempests. gin order to dare we must know; in order to will we must dare; we must

THE TAROT OF C C ZAIN

rough the functions of social life; its relations to other life-forms. after one life in human form it has acquired self-consciousness and has no need to return to earth. as indicated by the trinity rising from the grave, there are opportunities for family life and other experiences on the next plane, the total ensemble symbolizing this entering into a new and active life in a realm above matter. the adept--arcanum xxi. in divination, arcanum xxi may be read as success or attainment. arcanum xxi is figured by a kneeling young girl playing on a harp of three strings. above is a wreath of twelve flowers, each flower having three blossoms. at each of the four angles of the wreath is a head; the two below being the head of an eagle and the head of a bull, the two above being the head of a lion

THE ABYSS AND TABAET

of initiation. the names and cultural expressions of the adversary are briefly explored as an introduction, from the ancient persian, hebraic and even norse, the adversary appears in each. as tempter, war maker, wisdom bringer and devouring predatory spirit. look to the common aspects which make the opposer as a force of initiation. lucifer/ahriman/samael is a spirit which is made viable through the adept his/herself, this force is expressive of the individual, thus each manifestation unique as the initiate in question. the primal abyss she filled their bodies with venom instead of blood. she cloaked ferocious dragons with fearsome rays and made them bear mantles of radiance, made them godlike, whoever looks upon them shall collapse in utter terror! their bodies shall rear up continually

uses her mate to manifest upon earth! the feminine which is the essence of lilith is just as her mate samael, in the form of leviathan does she inspire his mind just as from his mouth go burning lamps and from his nostrils as smoke which infused the sacred fire with the adversarial chaos of strife! this primal essence, symbolized as lightening which causes the fire of intelligence is the alpha of the adept, the forge of which cain stretches out a fire-blackened hand to uplift a sword first as arte taught by gadreel, the shadow-name of the father of serpents. there is the immortal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient sp

ed. the adversary is no christian creation, nor does it need the concept of god as so many have decried. in the west, all gods and demons have been transformed to suit whatever they need it for, such is known as a mild case of chaos magick and thus may be useful. the luciferian knows the importance of discipline, if you build yourself in the image of the adversary with the traits associated with, the adept will truly be a god upon this earth. lilith, known as the queen of demons, a bestial body with a sometimes beautiful appearance, was called mother of ahriman and is related to blood sucking vampiric demons and other night spirits. lilith is one half of the adversary is there were, is truly a satanic or luciferian source of self-mastery and strength. lilith is said to howl at the head of

without the right hand path deficiencies placed upon it in traditional folklore. sources from the avesta and denkard his astral body is that of the frog, the vicious crab. greater bundahishn ahriman is the sorcerous being which holds within the darkness the gift of life, while his initiation twists and makes a predator of the one who enters the religion of sorcery. ahriman becomes viable through the adept just as az or jeh does. some initiates of the modern path of yatuk dinoih choose a specific daeva to work with, one to cultivate and empower through their own initiation. this proves a useful point to which one may gain insight. tarik den afraj-pedak is the dark hell of which ahriman dwells partially. it is mentioned in the bundahishn that the darkness is so thick one may seemingly cut t

adow encircles the body and soul to reveal the blackened fire of life itself, the very essence illuminated. to walk upon the left hand path is to sip from the venom d cup of the serpent, to move against the sun by the way of lilith and hecate, to listen to the ancient lore of the watchers, to empower their fall and rise through the body of the initiate. the left hand path will become whatever way the adept walks once they move into the darkness to seek the light illuminated, the very essence of ahriman! bibliography the dawn and twilight of zoroastrianism by r.c. zaehner. new york, 1961 the denkard, book 6: wisdom of the sages offered online by joseph peterson@ www. avesta. org the history of zoroastrianism by m.n. dhalla further reading: luciferian witchcraft by michael w. ford isbn 14116

THE SECRET RITUALS OF THE OTO

nic fraternity, but, in the following year, after a visit from reuss, who accused him of revealing the innermost secrets of the order, he changed his mind. crowley responded to the accusation by pointing out that he was not in possession of these secrets and therefore hardly in a position to reveal them. silently reuss opened a copy of crowley s book of lies and pointed to a passage beginning let the adept be armed with his magic rood and provided with his mystic rose. in a flash crowley understood the nature of the o.t.o. magical system and in the conversation that followed it was agreed that he should head the british section of the o.t.o. this, it will be remembered, was the mysteria mystica maxima. subsequently crowley visited berlin where he received copies of the order s instructiona

e for the wise even as he. and the star-universe is as it were his mother, whence nuit is the highest and holiest of all that may be. and her mate is hadit, the secret and essential energy of life whose raiment is the phallus, wherefore is hadit equal with her, the highest and holiest of all that may be. and their child ra-hoor-khuit is the visible sol-phallus upon earth. but this is a mystery of the adepts of thelema and the vulgar may not attain to it. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (2 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. all other gods should be referred to this synthesis in the microcosmic sun. thus corn-goddesses conceal mysteries of germination, wine-gods are phallic and solar in the ecstasy of over

ties conforming outwardly to that base and materialistic cult, inwardly revolting against it; yet often are such so ignorant of our light and of our truth, that to them the attainment of life, liberty and love seemed only possible through a profanation of their own mysteries. for they knew not that these mysteries were themselves but profanation and corruption of the true and perfect mysteries of the adepts. they established therefore a cult whose fundamental formula was the defilement of the consecrated host. the priest therefore having made the bread into the body of christ (as he could theoretically do by virtue of his apostolic power) did, as he thought, defile that body by using it as the object and vehicle of lust. heroic children of liberty, but thrice blind! samsons that perish wit

y set up man against the foul demon of the christians, and let this be accounted unto them for righteousness. but see, my brethren perfectly illuminated adepts, how great is their error, that they revolt who should be kings. for it is in truth not the apish antics of the priest that consecrate the bread, but his male power that should make holy all his deeds. consider of this. v of the sabbath of the adepts in the black hours of earth, when the christian superstition with fell blight withered most malignantly the peoples of europe, when our own holy order was dispersed and the sanctity of its preceptories lay violate, there were yet found certain to hold truth in their hearts, and, loving light, to bear the lamp of virtue beneath the cloak of secrecy. and these at certain seasons went at n

of new orders of being. x of great marriages file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (6 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. 1. the supreme means is declared fully in the publications of the august fraternity most holy the a\a\ liber xi and liber dlv. 2. this other method is suggested. on every occasion before sleep let the adept figure his goddess before him, wooing her ardently in imagination and exalting himself with all intensity toward her. and let him consider all involuntary movements of the mind as adulteries vile and criminal. therefore, with or without an assistant, let him purge himself freely and fully, at the end of restraint trained and ordered unto exhaustion, concentrating ever ardently upon the b

such espousals mayst thou read in liber ccccxviii, more especially in the ninth and in the second aethyrs. it is to be noted in all this that both god and the soul are male or female as convenience requires. see, for a curious example, the mystic treatise called the bagh-i-muattur. xi of lesser marriages this matter is easy, for the souls of the elements desire constantly this salvation. but let the adept beware: 1. that he choose wisely a reasonable soul, docile, apt, beautiful, and in all ways worthy of love. 2. that he fall not ever from love of the great goddess into love of this inferior, but give only as a master and of his pity, knowing that this also is service to his high lady above. 3. that of such familiar spirits he have but four. and let him regulate their service, appointing

TYSON DONALD NEW MILLENNIUM MAGIC

of cos- mic law away from themselves and onto some innocent human or animal. this view betrays an appalling crassness of intellect. no one can blind the eye of god, which sees all and knows all because it is all. innocents never suffer in ways that are outside divine law. without question there is evil in the world, and the black adept can work wickedness that in his or her limited vision leaves the adept better 0% but in the eye of god he or she has gained nothing. the magus should bear these thoughts in mind and resist the impulse to use his or her increasing knowledge for petty personal gains, even when the tempta- tion is great. to do so is to turn away from the face of divine love that is the only guide to true happiness and peace. the use of magic to gratify the passions for their o

pentacles and sigils of magic are observed to have a finite life span, and why they gradually iose their power as they grow older. symbols above the elementary level are made to serve an individual, a social class, a race, or a peri- od in history. as the human condition changes, these complex symbols lose their relevance, and new ones must constantly be created under the guidance of the light by the adepts of the new age from the simple symbolic building blocks of magic that are common to every time and freely available to every human being. no magus can progress in meaningful ways without the inspiration of the light. the very word "inspirationy' refers to the life-giving breath of creation that infuses vitality into dead forms. it is the light that confirms to the mind which books are v

used to harm innocents. the magus may think he or she is under attack from another person when really he or she is being manipulated by a qlippothic spirit to unwittingly commit an evil act. bearing in mind the fallibility of human nature, passive defenses should be relied upon wherever possible. the potential variety of magical weapons is infinite, limited only by the imag- ination and skill of the adept. however, in essence all derive from three symbolic types. these three forms alone will render the magus invulnerable to attack and will give him or her an offensive capability should this prove necessary. the weapons are: 1. sword of will 2. shield of faith 3. armor of tranquillity the sword is conceived by the magus as a flaming beam of ruby light extending from the index finger of the

TYSON DONALD SOUL FLIGHT

es. among these beings are the nirmanakaya "the 'spirits (in the sense of an individual, or conscious spirit) of great sages from spheres on a higher plane than our own, who voluntarily incarnate in mortal bodies in order to help the human race in its upward 98. blavatsky, studies in occultism, 187. chapter six: theosophy 85 progress."99 the same descent into the astral is sometimes undertaken by the adepts, who have risen beyond the astral but who are not quite so exalted as the nirmanakaya. astral projections of the living among these human inhabitants of the astral planes are the astral projections of the living, which fall into several classes. the most numerous are those who send their astral doubles forth during sleep or illness without intending to do so, or who find themselves sudd

es, he was in a suitable mental state to see into the astral. the fairy that visited his bed adopted a non-threatening shape for the purpose of teaching him how to use his ability to see into the astral world. it appears that some higher intelligence was deliberating pushing the young fox to explore and develop his innate, latent talent for astral projection. if we were to credit the existence of the adepts of theosophy, we might suspect that fox was being guided by a master from a higher spiritual plane to explore his talent, so that later in life he could write about it and share it with the world. lucid dreams and the pineal doorway the main technique developed by fox was that of the lucid dream. fox found that if he became aware during a dream that he was dreaming, then he could move a

ent, therefore, the main bulk of the work which has to be done along these lines falls to the share of those living persons who are able to function consciously on the astral plane."227e lsewhere in the same chapter he wrote: it becomes obvious then that such assistance as that to which we are here referring may most fitly be given by men and women at a particular stage of their evolution; not by the adepts, since they are capable of doing far grander and more widely useful work, and not by the ordinary person of no special spiritual development, for he would be unable to be of any use. just as these considerations would lead us to expect, we find that this work of helping on the astral and lower mental planes is chiefly in the hands of the pupils of the masters-men who, though yet far fro

TYSON DONALD THE MAGICAL WORKBOOK

hands together. in the 23 document of the golden dawn, where the projecting sign is described at length, it appears that the hands are extended with a space between the thumbs. in my own work i have found that separating the hands weakens the projection of force. since this matter is so important, i will quote the description, which comes from regardie's golden dawn (sixth edition, page 371: let the adept, in using the sign of the enterer, give the step as he commences the sign and let him imagine himself colossal, clothed with the form of the god or goddess appropriate to the work-his head reaching to the clouds-his feet resting upon earth. and let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. standing as before described, in the form of t

eyes, arms, and fingers must all be aligned. he technique i have described for combining the vibration of names of power with the projecting sign is slightly different from that presented in the teachings of the golden dawn, where it is called the vibratory formula of the middle pillar (see golden dawn, sixth edition, pages 345-46. for purposes of comparison, i will quote the original method: let the adept, stanlng upright, his arms stretched out in the form of a calvary cross, vibrate a divine name, bringing with the formulation thereof a deep inspiration into his lungs. let him retain the breath, mentally pronouncing the name in his heart, so as to combine it with the forces he desires to awake thereby; thence sending it downwards through his body past yesod, but not resting there, but t

TYSON DONALD THE POWER OF THE WORD

absolute being and visible nature have but one name, whose meaning is god (ibid, p. 112) a single word comprehends all things, and this word consists of four letters: it is the tetragram of the hebrews, the azot of the alchemists, the thot of the bohemians, or the taro of the kabalists. this word, expressed after so many manners, means god for the profane, man for the philosophers, and imparts to the adepts the final term of human sciences and the key of divine power; but he only can use it who understands the necessity of never revealing it (tkanscendental magic [1855-61, a. e. waite translation [new york: weiser, 19701, pp. 16-7) adam is the human tetragram, summed up in the mysterious jod,t ype of the kabalistic phallus. by adding to this jodth e triadic name of eve, the name of jehova

h, vau and he-va-the female serpent as a symbol of divine intelligence proceeding from the one-generative or creative spirit. thus, jehovah is not the sacred name at all. had moses given to pharaoh the true "name" the latter would not have answered as he did, for the egyptian king-initiates knew i t as well as moses, who had learned it with them. the "name" was at that time the common property of the adepts of all the nations in the world, and pharaoh certainly knew the "name" of the highest god mentioned in the book of the dead. but instead of that, moses (if we accept the allegory of exodus literally) gives pharaoh the name of yeva, the expression or form of the divine name used by all the targums as passed by moses. hence pharaoh's reply "who is that yeva that i should obey his voice "j

WAITE ASPECTS OF MASONIC SYMBOLISM

in which the initiate died symbolically; as jesus died upon the cross. the christian "symbolum" says- descendit ad inferos: that is "he descended into hell; and in the entranced condition of the pastos, the soul of the postulant was held or was caused to wander in certain spiritual realms. but in fine, it is said of christ- tertia die resurrexit "the third day he rose again from the dead" so also the adept of the greater mysteries rose from the pastos in the imputed glory of an inward illumination. the mystical fact there was a period not so long ago when these analogies were recognized and applied to place a fabulous construction upon the central doctrines of christian religion, just as there was a period when the solar mythology was adapted in the same direction. we have no call to consi

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

gh them only the phantoms of the pluralized i are expressed. thus, after death the human being is a legion. the soul he who incarnates the soul, acquires true identity. he already is. the human being is still a non-achieved being [a being not yet achieved. the willpower the human being confuses the force of desire with the willpower. we need to generate the christ-will. the laboratorium oratorium the adept and his/her spouse must work together in the laboratorium oratorium. in the nuptial chamber, the king and the queen perform their alchemical combinations. out of the royal chamber, the ravens of putrefaction devour the sun and the moon (the blackening and putrefying of the internal chrysalides or bodies of sin. the tomb of glass is the alchemist s cup. the souls shuttle to fly (symbol of

itiation has the bliss of incarnating the dragon of wisdom (the inner christ, the arcanum 17 represents the hope. the gnostic student should be very careful with the work in the laboratorium oratorium. since the betrayal of the sanctuary of vulcan, the doctrine of ahriman was spread everywhere; this is the doctrine of the nicholaitans that transforms human beings into disgusting sub-lunar demons. the adepts of the left hand color their doctrine a very beautiful hue filled with ineffable and sublime mysticism. many are the brethren of the path that have entered this tenebrous path. the basic foundation of the doctrine of the nicholaitans consists of spilling the cup of hermes. these offspring of darkness ejaculate the ens seminis during their practices of sexual magic. billions of solar ato

we have to endure bloody battles against the tenebrous ones. the kingdom of heaven suffereth violence and the violent are robbing it- matthew 11: 12. in the internal worlds, the tenebrous ones of the arcanum xviii violently assault the student. the devotee must endure terrible battles against the tenebrous. the conquest of each vertebra in the dorsal spine signifies struggles to the death against the adepts of the shadow. fortunately, those who work with the kundalini receive the flaming sword and they defend themselves with it. ahora comprender n nuestros disc pulos por qu el arcano xviii es luz y tinieblas, magia blanca y magia negra. en el arcano xviii hallamos a los enemigos secretos de la iniciaci n. sabed amados disc pulos que el kundalini sube muy lentamente por el canal medular, el

only with initiation. we must first resurrect spiritually in the fire and thereafter in the light. resurrection with the body of liberation the resurrection with the body of liberation is achieved in the superior worlds. the body of liberation is organized with the best atoms of the physical body. this is a body of flesh that does not come from adam; it is a body filled with indescribable beauty. the adepts can enter into the physical world and work in it with this paradisiacal body which they make visible and tangible at will. resurrection with the physical body on the third day after his death, the adept comes (in his astral body) to the sepulcher, where his physical body lies. the master invokes his physical body and it obeys (by taking advantage of hyperspace and escapes from the sepul

ical body on the third day after his death, the adept comes (in his astral body) to the sepulcher, where his physical body lies. the master invokes his physical body and it obeys (by taking advantage of hyperspace and escapes from the sepulcher. this is how the sepulcher remains empty and the shroud left lying there. the body resurrects within the superior worlds. the holy women treat the body of the adept with drugs and aromatic ointments, obeying supreme orders, the resurrected body enters within the soul-master through the top of the sidereal head. resurrecci n espiritual s lo se logra la resurrecci n espiritual con la iniciaci n. debemos resucitar espiritualmente primero en el fuego y luego en la luz. resurrecci n con el cuerpo de la liberaci n la resurrecci n con el cuerpo de la liber

WESTERN MANDALAS OF TRANSFORMATION SR AL

promise and swear that with the divine permission, i will from this day forward, apply myself to the great work.which is: to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. with this oath, the adeptus minor of the inner order committed him/herself to undertake, consciously and deliberately, that which was ordained as the birthright of all humanity: to become more than human! this is the ultimate message of esotericism: that evolution continues, and that the purpose of each life is to grow into the image set for us by our creator: to attain and reveal our own divinity. these books an

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

t-being and going on to being, one soon gets to three. what then would happen if one started with being and went on to being? selections from: arthur waley. three ways of thought in ancient china. garden city, doubleday anchor (a75, 1956. p. 8. fisher, nelson, hotz& franquist, hill of three oaks, c. 1963 238 sayings of the taoist sages (chuang tzu) in the beginning lieh tzu was fond of traveling. the adept huch iu tzu said to him, i hear that you are fond of traveling. what is it in traveling that pleases you? for me, said lieh tzu, the pleasure of traveling consists in the appreciation of variety. when some people travel they merely contemplate what is before their eyes; when i travel, i contemplate the process of mutability. i wonder, said hu-ch iu tzu, whether your travels are not very

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

power of issuing warrants of temples such as that of isis urania. but the highest of all in this ancient scheme are the great rulers of the whole system who severally sustain and govern the third order, which includes three magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated by the higher magic of the ancient world. the grades of the first order will be found to be hebrew in design an

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ubsystem. the basis for the golden dawn's enochian system were the four great watchtowers which were subdivided into the four elemental tablets and a smaller one called the tablet of union, which is associated with the fifth element, spirit. it was related in the paper concourse of the forces that within the inner order of the golden dawn, at the zelator adeptus minor grade [this is a subgrade of the adeptus minor grade eds, adepts were introduced to another part of the enochian system. this dealt with the four elemental kings whose names were derived from letters on the circumference of the holy seal the dei aemeth, the main seal used by dee and kelley during their slaying sessions with the crystal shewstone. as far as the published papers of the golden dawn show, no other early work by t

he south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in the west, blue in the east, and black in the north. the adept is to have 5=6 regalia, with sword and lotus wand (see appendix c. all other equipment to be used in the ceremony should be placed in the west, outside the portal if possible, and covered in a black cloth. opening: commence west of the altar. circumambulate deosil (circle clockwise) to north east. face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este b

be his name that encompasseth all things, wonders are in him and his name is wonderfull. his name worketh in wonders from generation to generation" the name relates to the angel pele "he who worketh in wonders" whose name has appeared in a number of kabbalistic texts. 150 the magical formula of divination w i t h t h e c r y s t a l according to the z2 a. prepare the holy table and shewstone. b. the adept should undertake preparatory meditation. c. the adept must try and aim for a definite hierarchy, which is to be blended with a good astrological time. d. the question or reason for making this contact should be written down if the contact be divinity. e. purification, consecration, circumambulation with lotus wand. f. invoking rituals of higher forces to aid work, using lotus wand. g. in

hing, use the same ritual, but reverse the direction of the lines of the pentagram. 179 appendix e the grade signs the following signs are used in the golden dawn (the neophyte has two signs as shown: 180 t h e s i g n s o f t h e 5= 6 g r a d e commonly called the lvx formula or the divine white brilliance the signs of the 5=6 grade are broken down into three separate sections. the first is when the adept or aspiring magician calls out: inri this stands for the hebrew letters yod nun resh yod which was nailed to the cross of suffering above the head of christ. its esoteric interpretation shows that the first "i" relates to the sign of virgo, isis the mighty mother. in this instance the mother is the producer of the seeds of fruit on earth which represents spring. the "n" is scorpio, apoph

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

have tidied up some of the facts on the new zealand order, there is still much more research to do on the history and fate of the other temples of the golden dawn, alpha et omega and stella matutina. p.j. zalewski new zealand 1986 chapter one felkin and the new zealand order for most occult historians, the golden dawn ceases to exist in 1900 and the grade of 5=6 was the highest one attained among the adepti: the exceptions being mathers, woodman, and wescott who were 7=4; and moira mathers who reached the rank of 6=5. at that stage, there were subgrades within the adeptus minor level of which only two were worked: zealator adeptus minor and theoricus adeptus minor. a third subgrade of practicus adeptus minor was drafted up although it was never implemented within the golden dawns inner ord

.o.t.a. according to a former chief, anne davies made a movie star entrance, but it was apparent to those with whom she spoke that giving up the golden dawn would mean adopting the anne davies style of leadership, which irked a lot of conservative new zealanders. in jack taylor's own words: during the meeting my wife got very worried, as it was clear to me and others that anne davies was claiming the adeptship of this entire planet. i then noticed one of the younger members get up and rush outside. since i thought he was ill, and at the insistence of my wife who thought that anne davies' persuasiveness might corrupt some of these younger people, i followed him out to his car where he was bent over. when he turned around i found he was bent over all right, with laughter; he said he could no

of spiritual development 19. invocation of the higher genius ritual 20. lecture of the symbolism of the 5=6 grade 21. lecture of task undertaken by adeptus minor 22. fama confessio documents 23. lecture the enochian tablets: different types and their use 24. z-2 documents 25. planetary rituals 26.36 flying roils 27, lecture on talismanic images 28. consecration of the vault ceremony workings (a) the adept must consecrate the lotus want, the sword, and the four elemental weapons, and then receive instruction in their use (b) the adept will make an enochian chess set (c) instruction will then be given on how to play enochian chess. one must become proficient in playing from four different play positions. these games must be recorded and presented to the chiefs (d) the adept will study and p

el; only study the procedure involved. section 2 theoricus adeptus minor (th.a.m) 29. lecture on astrological associations to the serviant squares 30. notes on ritual of invisibility 31. notes on ritual of transformation workings for this level and records of these visionary workings to be sent to the praemonstrater. all phases of the below must be completed before advancing to the next level (a) the adept will do projection work into thte main tattwas and then into each sub-element (b) do a path working of the 22 trumps starting at the world (c) project into one pyramid square of each elemental enochian tablet. for example take the serviant square with the zodiac attribution of aries in the watery part of air tablet. its corresponding squares will be: the aries square in the watery part o

ir teachings the first two rosicrucian manifestoes published in the 17th century by an anonymous authorship. within the golden dawn's inner order, elaborate rituals were used, utilizing props and settings that described the finding of the vault of christian rosenkruetz and the teachings he had to offer humanity. the basis for these were contained in both the 'tama" and "confessio" manifestoes. in the adeptus minor ritual of the 5=6 grade the following summation of these two documents is read to the postulant "in 1378 the chief and originator of our fraternity was born in europe. he was the son of noble but poor parents, and was placed in a doister at the age of five where he learned some greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy

of the gods" was a favorite saying of mathers, which was paraphrased from the book of the dead. it showed his aspirations in attaining adeptship. in the golden dawn, godforms from various cultures were considered as currents or potencies of energies that could be tapped and directed to perform a desired task. a good example of this tapping of energy is given in the signs of the 5=6 grade in which the adept draws down the powers of forces which are synthesized into a specific current of energy. the first time this appears to any great extent is in the 5=6 grade where the adept is filled with the energy needed to be able to perform the task about to be initiated. the following paper, by dr. r. felkin, was issued to whare ra members once they achieved the 5=6 rank. it explains this from a sli

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