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ALEE J BOOK OF AIWASS

l forms; lord egan (awake) and a child growing up in some other part of the world (asleep. my daemon companion knows about the child. well, my body outlives its usefulness, i become ill and die. my companion visits the child and whispers "aiwass" the child awakens. like a bad penny, i keep coming back) notice, i'm the one who doesn't have a secret name because my mission is to reveal all. this is the aeon of lucius (light) and aiwass is the appointed messenger. plain talk. straightforward. no more shrouding truth in cryptic, cabalistic, ambiguity. no more pseudo-intellectual book of the law number games with mental masturbators. daemonic poseurs here's a surefire method to detect the veracity of a human claiming to possess a daemonic form; find a recent photo of the individual. stare him s

ALEISTER CROWLEY ACROSS THE GULF

nd went on in the strength of that delicious meal for a great way. yet i page 23 gulf.txt wist not what to do; for i was as it were a dead man, although my age was barely two and twenty years. what indeed should befall me? yet i went on; and, climbing a ridge, beheld at last the broad nile, and a shining city that i knew not. there on the ridge i stood and gave thanks to the great gods of heaven, the aeons of infinite years, that i had come thus far. for at the sight of nilus new life began to dawn in me. chapter vi without any long delay i descended the slopes and entered the city. not knowing what might have taken place in thebai and what news might have come thither, i did not dare declare myself; but seeking out the high priest of horus i showed him a certain sign, telling him that i w

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

s (after the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: magick. in 1937, the year lovecraft dies, the nazis banne

ALEISTER CROWLEY BOOK OF THE LAW

ill do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. i,41: the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. i,42: let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will. i,43: do that, and no other shall say nay. i,44: for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. i,45: the perfect and the perfect are one perfect and not two; nay, are none! i,46: nothing is a secret key of this law. six

ALEISTER CROWLEY DUTY

h by the mode of passionate fusion. 8. do not repress or restrict any true instinct of your nature; but devote all in perfection to the sole service of your one true will "be goodly therefore "the word of sin is restriction. o man! refuse not thy wife if she will. o lover, if thou wilt, depart. there is no bond that can unite the divided but love: all else is a curse. accursed! accursed! be it to the aeons. hell. so with thy all: thou hast no right but to do thy will. do that and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect "ye shall gather goods and store of women and spices; ye shall exceed the nations of the earth is splendour duty get any book for free on: www.abika.com 4& pride; but always in the love of me, and

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

f a shepherd; by virtue of my magick he shall be such a shepherd as david was. if it be the studio of a sculptor, he shall so chisel from himself the marble that masks his idea that he shall be no less a master than rodin. witness mine hand: tau-omicron mu-epsilon-gamma-alpha theta-eta-rho-iota-omicron-nu (taw- resh-yod-vau-nunfinal: the beast 666; magus 9 degree= 2square a. a. who is the word of the aeon thelema; whose name is called v.v.v.v.v. 8 degree= 3square a. a. in the city of the pyramids; ou mh 7 degree= 4square a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of

s attained by sympathy. it is very difficult for the ordinary man to lose himself completely in the subject of a play or of a novel; but for those who can do so, this method is unquestionably the best. observe: each element in this cycle is of equal value. it is wrong to say triumphantly "mors janua vitae, unless you add, with equal triumph "vita janua mortis. to one who understands this chain of the aeons from the point of view alike of the sorrowing isis and of the triumphant osiris, not forgetting their link in the destroyer apophis, there remains no secret veiled in nature. he cries that name of god which throughout history has been echoed by one religion to another, the infinite swelling paean i.a.o<beast and with his num

ering, and anxious to transcend that state by becoming one with god. it will appear to him as the supreme ritual, as the final step; but, as has already been 30 pointed out, it is but a preliminary. for the normal man today, however, it represents considerable attainment; and there is a much earlier formula whose investigation will occupy chapter vi. the master therion, in the seventeenth year of the aeon, has reconstructed the word i a o to satisfy the new conditions of magick imposed by progress. the word of the law being thelema, whose number is 93, this number should be the canon of a corresponding mass. accordingly, he has expanded i a o by treating the o as an ayin, and then adding vau as prefix and affix. the full word is then vau yod aleph ayin vau whose number is 93. we may analys

ts powers, fulfill the possibilities of its nature, and satisfy its equations, by thus combining with its counterparts. its existence as a separate substance is evidence of its subjection to stress; and this is felt as the ache of an incomprehensible yearning until it realises that every experience is a relief, an expression of itself; and that it cannot be injured by aught that may befall it. in the aeon of osiris it was indeed realised that man must die in order to live. but now in the aeon of horus we know that every event is a death; subject and object slay each other in "love under will; each such death is itself life, the means by which one realises oneself in a series of episodes. the second main point is the completion of the a babe bacchus by the o pan (parzival wins the lance, et

ss in magick is as important as it is in war. v it should be profitable to make a somewhat detailed study of the strange-looking word aumgn, for its analysis affords an excellent illustration of the principles on which the practicus may construct his own sacred words. this word has been uttered by the master therion himself, as a means of declaring his own personal work as the beast, the logos of the aeon. to understand it, we must make a preliminary consideration of the word which it replaces and from which it was developed: the word aum. the word aum is the sacred hindu mantra which was the supreme hieroglyph of truth, a compendium of the sacred knowledge. many volumes have been written with regard to it; but, for our present purpose, it will be necessary only to explain how it came to s

not represent the facts of nature. the point of view is based upon misapprehension of the character of existence. it soon became obvious to the master therion that aum was an inadequate and misleading hieroglyph. it stated only part of the truth, and it implied a fundamental falsehood. he consequently determined to modify the word in such a manner as to fit it to represent the arcana unveiled by the aeon of which he had attained to be the logos. the essential task was to emphasize the fact that nature is not catastrophic, but proceeds by means of undulations. it might be suggested that manvantara and pralaya are in reality complementary curves; but the hindu doctrine insists strongly on denying continuity to the successive phases. it was nevertheless important to avoid disturbing the trin

even more malignantly debased falsification in that bitterly sectarian broadside, the apocalypse. sound work invariable vindicates itself by furnishing confirmatory corollaries not contemplated by the qabalist. in the present instance, the master therion was delighted to remark that his compound letter mgn, constructed on theoretical principles with the idea of incorporating the new knowledge of the aeon, had the value of 93 (m= 40, g= 3, n= 50. 93 is the number of the word of the law- thelema- will, and of agape- love, which indicates the nature of will. it is furthermore the number of the word which overcomes death, as members of the degree of m m of the o.t.o. are well aware<degree o.t.o, a word never to be written, published or spoken without the rite> and it is also th

osed of 11 strokes. the principal reasons for this are as follows "firstly, 11 is the number of magick in itself. it is therefore suitable to all types of operation "secondly, it is the sacred number par excellence of the new aeon. as it is written in the book of the law..11, as all their numbers who are of us "thirdly, it is the number of the letters of the word abrahadabra, which is the word of the aeon. the structure of this word is such that it expresses the great work, in every one of its aspects "lastly, it is possible thereby to express all possible spheres of operation, whatever their nature. this is effected by making an equation between the number of the sephira and the difference between that number and 11. for example, 2 degree=9square is the formula of the grade of initiation

ubject. there is a magical operation of maximum importance: the initiation of a new aeon. when it becomes necessary to utter a word, the whole planet must be bathed in blood. before man is ready to accept the law of thelema, the great war must be fought. this bloody sacrifice is the critical point 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 magic

advantage lies in commanding stones to become bread, or otherwise making things easy for himself. these considerations being thoroughly understood we may return to the question of making the magical link. in the case above cited frater perdurabo composed his talisman by invoking his holy guardian angel according to the sacred magick of abramelin the mage. that angel wrote on the lamen the word of the aeon. the book of the law is this writing. to this lamen the master therion gave life by devoting his own life thereto. we may then regard this talisman, the law, as the most powerful that has been made in the world's history, for previous talismans of the same type have been limited in their scope by conditions of race and country. mohammed's talisman, allah, was good only from persia to the

ons, such as he once could do with a turn of the wrist, became impossible to the most persistent endeavour. it was many years before he understood the cause of this. but little by little he became so absorbed in the work of his true will that it no longer occurred to him to indulge in capricious amusements. yet even at this hour, though he be verily a magus of a. a, though his word be the word of the aeon, though he be the beast 666, the lord of the scarlet woman "in whom is all power 126 given, there are still certain orgia beyond him to perform, because to do so would be to affirm what he hath denied in those oaths by whose virtue he is that he is. this is the case, even when the spirit of such orgia is fully consonant with his will. the literal sense of his original oath insists that it

but the work is in need of money; he is barred by the strict letter of his oath to give all that he hath for his magical attainment. yet more awful is the doom that he hath invoked upon himself in renouncing his right as a man to enjoy the love of those whom he loves with passion so selfless, so pure, and so intense in return for the power so to love mankind that he be chosen to utter the word of the aeon for their sake, his reward universal abhorrence, bodily torment, mental despair, and moral paralysis. yet he, who hath power over death, with breath to call back health, with a touch to beckon life, he must watch his own child waste away month by month, aware that his art may not anywise avail, who hath sold the signet ring of his personal profit to buy him a plain gold band for the felon

istorical magi, and their words, are given in liber aleph. this does not mean that only one man can attain this grade in any one aeon, so far as the order is concerned. a man can make personal progress equivalent to that of a "word of an aeon; but he will identify himself with the current word, and exert his will to establish it, lest he conflict with the work of the magus who uttered the word of the aeon in which he is living. the magus is pre-eminently the master of magick, that is, his will is entirely free from internal diversion or external opposition; his work is to create a new universe in accordance with his will. he is the master of the law of change (anicca. to attain the grade of ipsissimus he must accomplish three tasks, destroying the three guardians mentioned in liber 418, th

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ok for free on: www.abika.com 113 i suppose in some way the call has to justify the making. 63 above me that i can rely on him to take the necessary steps, whenever contact would be useful; for another, there is one path always open which is perfectly sufficient for all possible contingencies. elsewhere i will explain why they picked out so woebegone a ragamuffin as myself to proclaim the word of the aeon, and do all the chores appurtenant to that particular work. the burden is heavier as the years go by; but- perdurabo. love is the law, love under will. fraternally, 666 p.s. reading this typescript over for "literals" it struck me that you would ask, very reasonably "but if the secret masters have these boundless powers, why do they allow you to be plagued by printers, held up for lack of

near the water" does not produce a gertrud ederle. thank god, the modern girl magic without tears get any book for free on: www.abika.com 238 has cast off at least one of her fetters- the ceinture de chast t! perhaps we have now relaxed enough; we see that the "holy man" is not such a fool as he looks; and we may get on with our excursions into the "morality" of the law of the new aeon, which is the aeon of horus, crowned and conquering child: and "the word of the law is thelema this word in greek caps" 3. so much of the book of the law deals directly or indirectly with morals that to quote relevant passages would be merely bewildering. not that this state of mind fails to result from the first, second, third and ninety-third perusals "when duty bellows loud 'thou must' the youth replies

i have no doubt that the advance of natural science is in the charge of a certain group of "masters" even the spiritually and morally as well as the physically destructive phenomena of our age must be parts of some vast all-comprehensive plan. putting two and two together, and making 718, it looks as if the masters acquiesced in and helped to fulfill, the formula of the catastrophic succession of the aeons. an analogy. we have the secret of the elixir of life, and could carry on in the same body indefinitely; yet at least some masters prefer to reincarnate in the regular way, only taking care to waste no time in amennti, but to get back to the old bench and pick up the new tools with the minimum of delay. by having attained the freedom of "elysian, windless, fortunate abodes beyond heaven'

ALEISTER CROWLEY SEPHER SEPHIROTH

w#m 415 the voice of the chief seer rbd h)rb) sister twx) the holy one; sodomite #wdqh work h#(m holy (ar)#ydq 416 the lesser light (luna) n+qh rw)mh thought, meditation rwhrh a pledge nwk#m 417 olive tyz an ark, box, chest hbyt shakanom: a title of tiphareth mwn)k# the red gleam (liber al 2:50) rwrhw 418 cheth: a fence; beast tyx boleskine: the house of the beast nyk#lwb abrahadabra: the word of the aeon given in liber al) r b) d) h) r b) 418= tyx )h tyb, the house of heh, because of i.z.q. 694; for h formeth k, but x formeth dwy: each= 20. thus is abrahadabra a key of the pentagram. also, by aiq bkr, it= 22; and 418= 19 22. 19= manifestation; it therefore manifests the 22 keys of r.o.t.a. the first meaning is rbd h)rb, the voice of the chief seer. it resolves into pentagram and hexagram

, 297= 23 9= hyx, life: hence, licht: liebe: leben. again, 418= t+ w)y= 21+ 397, q.v. rbd and 678= 6+ 7+ 8= 21. 2 b+ 2 r+ d= 32. the five different letters represent amoun: thoth: isis: horus: osiris. they (a+ b+ r+ h+ d) add to 212 (q.v. finally) is the crown, b the wand, d the cup, h the sword, r the r.c. see the equinox vol. i, nos. v and vii for further details )rb)d)h)rb) the angelic word of the aeon given in liber 418 hn#)k)m ra-hoor rwwh )r heru-ra-ha )h )r wrh sin (the wicked lilith; atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx vapour, smoke n( peace-offerings myml# glowing stones; burning coals mypcr oppression kt

ALEISTER CROWLEY THE HEART OF THE MASTER

of love. so, when the time was ripe, appeared the brethren of the formula of osiris, whose word is i a o; so that men worshipped man, thinking him subject to death, and his victory dependent upon resurrection. even so conceived they of the sun as slain and reborn with every day, and every year. now, this great formula being fulfilled, and turned into abomination, this lion came forth to proclaim the aeon of horus, the crowned and conquering child, who dieth not, nor is reborn, the heart of the master get any book for free on: www.abika.com 18 but goeth radiant ever upon his way. even so goeth the sun: for as it is now known that night is but the shadow of the earth, so death is but the shadow of the body, that veileth his light from its bearer. of this prophet the word is thelema (spelled

uniting thyself to the work of the master, even therion, whose true will it is to bring each man's work to its perfection. to this end hath he proclaimed his law; so also to that end, which is also thine, do thou add thy little strength to his great might. as it is written: and blessing and worship to the prophet of the lovely star! thou, therefore- go on, go on in my strength, saith the lord of the aeon, and ye shall turn not back for any. while he thus spoke, i felt constantly in myself a cleansing of heart; and my stature was increased, because of the straightening of my nature. and as i thought thus, mine instructor, perceiving it, smiled upon me saying: in truth, o khaled khan, o child of the dawn of the aeon, thou hast divined aright and profited in thy being by the law of thelema

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

lemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during the aeon which it initiates. in this very early verse is already given a master key to mathematics and metaphysics. on applying this to current problems of thought, it will be discovered that the long-fast doors fly open at a touch. let use briefly examine the implications of this statement. it should not occasion surprise to find that the book of the law not only anticipates the conclusion of the

le to the vulgar. the prophet ezekiel besieging a tile in order to destroy jerusalem, and the adventure of hosea with gomer, seem as absurd to the 'practical' man as do the researches of any other scientific man until the sunday newspapers have furnished him with a plausible explanation which explains nothing("book 4, part iii, must be read in this connexion "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organize our minds

ed serious. the recurrence of the letters pri is however curious and may be significant. the combination pr in most aryan languages gives the idea of "before" p and r are the letters of mars and sol respectively. now mars is referred to the number 5, and sol to the number 6; both to the idea "force and fire, though in different ways. now "force and fire" is the attribute of ra-hoor-khuit, lord of the aeon; and 5 and 6 are mystically mated to represent the accomplishment of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st. s has in the tarot the

. crowley himself once remarked to grady mcmurtry that he (crowley) had been born before the age of thelema and that it would take someone born in the age to fully comprehend the age. al i,41 "the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell" the old comment 41, 42. interference with the will of another is the great sin, for it predicates the existence of another. in this duality sorrow consists. i think that possibly the higher meaning is still attributed to will. the new comment the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is

es in order that she may be known. al ii,5 "behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright" the old comment 5. a reference to certain magical formulae known to the scribe of this book. the purification of said rituals is in progress at this time, an. v. the new comment the 'old time' is the aeon of the dying god. some of his rituals are founded on an utterly false metaphysic and cosmogony; but others are based on truth. we mend these, and end those. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokmah by binah, and crown of microprosopus; yet he is not o

sun in libra) especially these words "i lift thee up" the new comment yes! i was frightened when the god of things as they ought to be told me that they were to be. i was born under a german queen, and i did not believe in the revolution that i willed. and lo! it is upon us, ere the fifteenth year of the new aeon has dawned. yes! i am lifted up, the sun being in scorpio in this fourteenth year of the aeon. al ii,54 "nor shall they who cry aloud their folly that thou meanest nought avail; thou shall reveal it: thou availest: they are the slaves of because: they are not of me. the stops as thou wilt; the letters? change them not in style or value" the old comment 54. the triumph over the rationalists predicted. the punctuation of this book was done after its writing; at the time it was mere

elves at first; but in a little while are aware that even that goal is less intoxicating then the way itself. we find that it matters little whither we go; the going itself is our gladness, i quote in this connection liber lxv, ii, 17-25, one of several similar passages in our holy books "also the holy one came upon me, and i beheld a white swan floating in the blue. between its wings i sate, and the aeons fled away. then the swan flew and dived and soared, yet no whither we went. a little crazy boy that rode with me spake unto the swan, and said: who art thou that dost float and fly and dive and soar in the inane? behold, these many aeons have passed; whence camest thou? whither wilt thou go? and laughing i chide him, saying: no whence! no whither! the swan being silent, he answered: then

one inspects one's pistols and fires a few rounds) without expecting ever to need them again, but on the general principle that if they were wanted, one might as well feel confident of the issue. this theory of initiation is so important to every aspirant that i shall illustrate how my own ignorance bred error, and error injury. my will was, i now know, to be the beast, 666, a magus, the word of the aeon, thelema; to proclaim this new law to mankind. my passion for personal freedom, my superiority to sexual impulses, my resolve to master physical fear and weakness, my contempt for other people's opinions, my poetic genius: i indulged all these to the full. none of them carried me too far, ousted the other, or injured my general well-being. on the contrary, each automatically reached its n

m spelt khut? we have seen that st is the regular honorific terminitation for a god. ra is, as shown in the old comment, the sun, hoor the warrior mars; who is khu? he is the magical ego of a star. without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit. the text may also be read as follows. abrahadabra is the formula of the aeon, by which man may accomplish the great work. this formula is then the 'reward' given by the god, the largesse granted by him on his accession to the lordship of the aeon, just as the inri-iao-lvx formula of attainment by way of crucifix

ALEISTER CROWLEY EQ I 1

re is thy glory? thebes is in ruins! o lord of joy, o mighty one of diadems! the sekhet crown has fallen from thy brow, and the strength of thy life hath departed, and thine eyes are as the shrouded shadows of night. olympus is but a barren hill, and asgard a land of sullen dreams. alone in the desert of years still crouches the sphinx, unanswered, unanswerable, inscrutable, age-worn, coeval with the aeons of eld; even facing the east and thirsting for the first rays of the rising sun. she was there when cheops and khephren builded the pyramids, and there will she sit when yahveh has taken his appointed seat in the silent halls of oblivion. the fool hath said in his heart "there is no god" yet the wise man has sat trembling over the ruins of the past, and has watched with fearful eyes the

ALEISTER CROWLEY EQ I 5

lity or material basis. being 20 x 20, it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 414. hgvth, meditation, the 1 dividing the accursed 4. also ain svp avr, the limitless light. 418. chith, cheth. abrahadabra, the great magic word, the word of the aeon. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. bith ha, the house of h the pentagram; see idra zuta gadisha, 694 "for h formeth k, but ch formeth ivd" both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= ch= 8. by aiq bkr abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 x 19 manifestation

ALEISTER CROWLEY EQ I 5

t is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars concealed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic ston

shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom of death. illustration on page 4 described: this is an isosceles triangle with height about 7 times the base. it extends with base on a true vertical from the left. a line extends vertically upward from the apex, equal to the length of the base. a trefoliate of three isosceles triangles of base slightly smaller than the first triangle and sides equal to

touch him whom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do with thee, thou jesus of nazareth? go! go! if i keep silence- or if i speak each word is anguish without hope. and i heard the aethyr cry aloud "return! return! return! for the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upo

circle. the right bends abruptly horizontally left across the other and also ends there in a tiny circle. but there is also much writing on the stone, very minute characters carved. i cannot read them. he points with his flail to the sapphire, which is now outside him and bigger than himself; and he cries: hail! warden of the gates of eternity who knowest not thy right hand from thy left; for in the aeon of my father is a god with clasped hands wherein he holdeth the universe, crushing it into the dust that ye call stars. hail unto thee who knowest not thy right eye from thy left; for in the aeon of my father there is but one light. hail unto thee who knowest not thy right nostril from thy left; for in the aeon of my father there is neither life nor death. hail unto thee who knowest not t

clasped hands wherein he holdeth the universe, crushing it into the dust that ye call stars. hail unto thee who knowest not thy right eye from thy left; for in the aeon of my father there is but one light. hail unto thee who knowest not thy right nostril from thy left; for in the aeon of my father there is neither life nor death. hail unto thee who knowest not thy right ear from thy left; for in the aeon of my father there is neither sound nor silence. whoso hath power to break open this sapphire stone shall find therein four elephants having tusks of mother-of-pearl, and upon whose backs are castles, those castles which ye call the watch-towers of the universe. let me dwell in peace within the breast of the angel that is warden of the aethyr. let not the shame of my mother be 12 unveiled

efore he who hideth himself is like unto the light; but thou openest thyself; thou art like unto the darkness that bindeth the belly of the great goddess2. olaho viruden mahorela zodireda! on pireda exentaser; arba pire gah gaha gahal gahalana vo abra na gaha velucorsapax. 2 in the light of the cry of loe, this passage seems to mean precisely the opposite of its apparent meaning. and the voice of the aeon cried: return, return, return! the time sickeneth, and the space gapeth, and the voice of him that is, was and shall be crowned rattles in the throat of the mighty dragon of eld. thou canst not pass by me, except thou have the mystery of the word of the abyss. now the angel putteth back the sapphire stone into his breast; and i spake unto him and said, i will fight with thee and overcome

because i am all and in all; and my veil is woven of the green earth and the web of stars. i love; and i am denied, for i have denied myself. give me those hands, put them against my heart. is it not cold? sink, sink, the abyss of time remains. it is not possible that one should come to zaa. give me thy face. let me kiss it with my cold kisses. ah! ah! ah! fall back from me. the word, the word of the aeon is makhashanah. and these words shalt thou say backwards: 17 ararnay obolo maharna tutulu nom lahara en nediezo lo sad fonusa sobana arana binuf la la la arpazna uohulu when thou wilt call my burden unto appearance, for i who am the virgin goddess am the pregnant goddess, and i have cast down my burden even unto the borders of the universe. they that blaspheme me are stoned, and my veil i

ents and not their father. o my mother! wilt thou not have pity upon me? wilt thou not shield me? for i am naked, i am manifest, i am profane. o my father! wilt not thou withdraw me? i am extended, i am double, i am profane. woe, woe unto me! these are they that hear not prayer. it is i that have heard all prayer alway, and there is none to answer "me" woe unto me! woe unto me! accursed am i unto the aeons! all this time this brilliant eagle-headed god has been 20 attacked, seemingly, by invisible people, for he is wounded now and again, here and there; little streams of fresh blood come out over the feathers of his breast. and the smoke of the blood is gradually filling the aethyr with a crimson veil. there is a scroll over the top, saying "ecclesia abhorret a sanguine" and there is anoth

ars, the stars in it deeply set- and drives the blood down; so that all round the top of the oval gradually dawns the figure of our lady nuit, and beneath her is the flaming winged disk, and below the altar of ra-hoor-khuit, even as it is upon the stele of revealing. but below is the supine figure of seb, into whom is concentrated all that clotted blood. and there comes a voice: it is the dawn of the aeon. the aeons of cursing are passed away. force and fire, strength and sight, these are for the servants of the star and the snake. and now i seem to be lying in the desert, exhausted. the desert, near sidi aissa "november" 25, 1909. 1.10- 2 p.m. the cry of the 25th aethyr, which is called vti there is nothing in the stone but the pale gold of the rosy cross. now there comes an angel with br

d i beheld, and lo! in the darkness of the abyss my countenance was black, and empty, and distorted, that was (once) invisible and pure. then i closed mine eye, that i might not behold it, and for this was it fixed. now it is written that one glance of mine eye shall destroy it. and mine eye i dare not open, because of the foulness of the vision. therefore do i gaze with these two eyes throughout the aeon. is there not one of all my adepts that shall come unto me, and cut off mine eyelids, that i may behold and destroy? now i take a dagger, and, searching out his third eye, seek to cut off the eye-lids, but they are of adamant. and the edge of the dagger is turned. 38 and tears drop from his eyes, and there is a mournful voice: so it hath been ever: so must it ever be! though thou hast the

the wind, and he whispers in my ear: go thou forth into the world, o thrice and four times blessed who hast gazed upon the horror of the loneliness of the first. no man shall look upon his face and live. and thou hast seen his eyes, and understood his heart, for the voice of the ape is the pulse of his heart and the labouring of his breast. go, therefore, and rejoice, for thou art the prophet of the aeon arising, wherein he is not. give thou praise unto thy lady nuit, and unto her lord hadit, that are for thee and thy bride, and the winners of the ordeal x. and with that we are come to the wall of the aethyr, and there is a little narrow gate, and he pushes me through it, and i am suddenly in the desert. the desert, near bou saada.4 "november" 29, 1909. 1.30- 2.50 p.m. the cry of the 20th

are set to fight as the gladiators in the circus of him that hath laid his hand upon eleven. for the ancient tower is shattered by the lord of the flame and the lightning. and they that walk upon their hands shall build the holy place. blessed are they who have turned the eye of hoor unto the zenith, for they shall be filled with the vigour of the goat. all that was ordered and stable is shaken. the aeon of 61 wonders is come. like locusts shall they gather themselves together, the servants of the star and of the snake, and they shall eat up everything that is upon the earth. for why? because the lord of righteousness delighteth in them. the prophets shall prophesy monstrous things, and the wizards shall perform monstrous things. the sorceress shall be desired of all men, and the enchante

nd dance and wine and fair 9 note that the corner letters in this table are all b= leo. 10 since the examination in the amphitheatre i have been a naked spirit without garments or anything; by garments he means the body. women do they make merry. and every hostel is their place, and every maid their queen. gather up thy garments about thee, i say, for the voice of the aethyr, that is the voice of the aeon, is ended, and thou art absorbed into the lesser night, and caught in the web of the light of thy mother in the word abradaharba. and now the five and the six are divorced, and i am come again within my body. bou-saada "december" 3, 1909. 9.15 to 11.10 a.m. the cry of the 14th aethyr, which is called uti there come into the stone a white goat, a green dragon, and a tawny bull. but they pa

ALEISTER CROWLEY EQUINOX EQ I 2

rling motions; hb:shin formulated is the primal fire; hb:yod proclaimed is the reign of the gods of light hb:taw at the threshold of the infinite worlds! now compare this with the particular exordium (g. d. mss. z3 .at the ending of the night :at the limits of the light hb:bet :thoth stood before the unborn ones of time .then was formulated the universe .then came forth the gods thereof, hb:resh .the aeons of the bornless beyond. hb:aleph<caduceus("see" p. 269) the air symbol vibrating between them [also hb:yod, virgo, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0 degree= 0 square- p> then was the voice vibrated. hb:shin<
ead, in the greek ritual of 0 degree= 0 square- p> then was the voice vibrated. hb:shin<spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth> then was the name declared .at the threshold of entrance, hb:taw .betwixt the universe and the infinite .in the sign of the enterer: stood thoth hb:yod .as before him the aeons were proclaimed. the positions of the last two letters of the word have been relatively changed, so as to render the meaning more harmoniously. 181 we will now proceed to the first word of the text as thus decapitated, taking b'rasheth as the title rather than as the first word. this latter stands bet-resh-aleph, which hath three letters, symbolising thereby the unmanifest trinity. now i

softness of silvery grays. satan is fallen from the pale empyrean down in the dusk with the dead galilean- fill me the cup of the poppy circean! ii hardly a glimmer to chasten the gloom. hardly a murmur of time at his loom. nothing of sense by the poppy-perfume. 191 boy, as you love me, i charge you to fold pipe over pipe into gardens of gold such as a god may be glad to behold. seated on high in the aeons of doom, sucked as a seed into the infinite womb, sealed is my soul in the sheath of its tomb. boy, as you love me, i charge you to mould pipe after pipe, till the heavens are rolled back and are lost as a tale that is told! iii silence and darkness are weaving a web broidered with nothing at uttermost ebb- cover, oh cover the shaming of seb! fling the wide veil, o nuit, on the shame- sh

ALEISTER CROWLEY EQUINOX EQ I 3 2

elp me the lord of the universe and mine own higher soul! let us now turn to "the obligation of the operation" i, p, in the presence of the lord of the universe, and of all powers divine and angelic, do spiritually bind myself, even as i am now physically bound unto the cross of suffering (1) to unite my consciousness with the divine, as i may be permitted and aided by the gods who live for ever, the aeons of infinite years, that, being lost in the limitless light, it may find itself: to the regeneration of the race, either of man or as the will of god shall be. and i submit myself utterly to the will divine (2) to follow out with courage, modesty, lovingkindness, and perseverance the course prescribed by abramelin the mage; as far as in me lies, unto the attainment of this end (3) to desp

ALEISTER CROWLEY EQUINOX EQ I 4

of apophis be thou blessed, lucifer, star of the dawn, satan- jeheshua, light of the world! blessed by thou, buddha, osiris, by whatever name i call thee thou art nameless to eternity. blessed be thou, o day, that thou hast risen in the night 265 probably at this time a period of "dryness" supervened. of time; first dawn in the chaos of poor p.'s poor mind! accursed be thou, jehovah, brahma, unto the aeons of aeons: thou who didst create darkness and not light! m ra, vile mask of matter! arise, o shiva, and destroy! that in destruction these at last be blest. 1st. 5.30 p.m. pr n y ma. mantra seventeen minutes. noise of glass being rubbed persistent. 9.30 p.m. from now i decide to work more seriously, and follow out the following programme: mantra "aum tat sat aum" dh ran on ajna chakkra. r

ALEISTER CROWLEY EQUINOX EQ I 6 2

cold spirit, hail to thee, ever laughing child-god, all-knowing. through thee alone can we hope to reach light and truth["returns to his seat [sor. gemini "plays accordingly<mercury. at the ending of the light, at the limits of the night, stood mercury before the unborn ones of time. then was formulated the universe; then came forth the gods thereof, the aeons of the bornless beyond. then was the voice vibrated; then was the name declared. at the threshold of entrance, between the universe and the infinite, in the sign of the enterer stood mercury, as before him the aeons were proclaimed. in symbols did he record them; in breath did he vibrate them; for between the light and the darkness did he stand. 99 ii "the temple in darkness" mercury. o

ALEISTER CROWLEY EQUINOX EQ I 6

not defile thee; thou shalt revel with the wanton in the market-place, and the virgins shall fling roses upon thee, and the merchants bend their knees and bring thee gold and spices. also young boys shall pour wonderful wines for thee, and the singers and the dancers shall sing and dance for thee. 26 15. yet shalt thou not be therein, for thou shalt be forgotten, dust lost in dust. 16. nor shall the aeon itself avail thee in this; for from the dust shall a white ash be prepared by hermes the invisible. 17. and this is the wrath of god, that these things should be thus. 18. and this is the grace of god, that these things should be thus. 19. wherefore i charge you that ye come unto me in the beginning; for if ye take but one step in this path, ye must arrive inevitably at the end thereof. 2

tal. all the seas of sleep are hidden under the languorous eyelids, whose lashes are long and strong to bruise my heart where her lusts like hornets settle on sacred leaves, on flowers forbidden. she is like a drug of wonder. all the limits of sense dissolve when we fall like snows from the precipice sun-kissed to the black ravines of ice. i am drowned in the universal thunder; the hours disrupt, the aeons involve. ah! not in any mortal mood ends the great verb we conjugate. from the highest hyberbole she doth swerve in an incommensurable curve, and the line of our beatitude is one with the sigil of our fate. 44 pallid, a mummy throned, she sits; the egyptian eyes, the egyptian hair, the band on her brows, the slender hands, all hieroglyphs of a god's commands beyond the rimes that a poet

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

as does the logos, only on a tiny scale; he controls his little system by the great law of attraction and repulsion, as does the logos, and he energises it and synthesises his threefold nature into a coherent unit. he is the three in one, and the one in three, just as is the logos. there is a future for every atom in the solar system. before the ultimate atom there lies a tremendous goal, and as the aeons slip away the life that animates that atom will pass through all the varying kingdoms of nature until it finds its goal in the human kingdom. the idea might now be extended somewhat, and we might consider that great entity who is the informing life of the planet, and who holds all the different kingdoms of nature within his consciousness. may it not be possible that his intelligence, as

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

idiary branches of one cosmic hierarchy. they form but one chord in the cosmic symphony. when that sevenfold cosmic chord, of which we form so humble a part, reverberates in synthetic perfection, then, and only then, will come comprehension of the words in the book of job "the morning stars sang together" dissonance yet sounds forth, and discord arises from many systems, but in the progression of the aeons an ordered harmony will eventuate, and the day will dawn when (if we dare speak of eternities in the terms of time) the sound of the perfected universe will resound to the uttermost bounds of the furthest constellation. then will be known the mystery of "the marriage song of the heavens" five points to remember the reader is also asked to remember and weigh certain ideas prior to taking

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

this stone within the wheel which started revolution" the lords of the greater seven plunged the stone within the moving wheel. the lords of the greater fifth and sixth likewise plunged their stone. within the fire, deep at the inmost sphere, as whirled through space the greater wheel, bearing the lesser seven, the two were fused. the fourth, the fifth, the sixth blended, merged and intermingled. the aeon closed, the work was done. the stars stood still. the eternal ones cried to inmost heaven "display the work. draw forth the stones" and lo, the stones were one. stanza v the moment manvantaric, for which had waited all the triads, the hour that marked the solemn point of juncture, arrived within the scope of time, and lo, the work was done. the hour for which the seven groups purushic, ea

r million spheres, the cause of separation and the curse of the asuras, shatter when sounds the sacred word within a point in time. the life logoic surges out. the streams of colour melt together. the forms are left behind, and parabrahm stands complete. the lord of the cosmic third utters a word unknown. the sevenfold lesser word forms part of the vaster chord. the now becomes the time that was. the aeon mergeth into space. the word of motion hath been heard. the word of love succeedeth. the past controlled the form. the now evolves the life. the day that is to be sounds forth the word of power. the form perfected and the life evolved hold the third secret of the greater wheel. it is the hidden mystery of living motion. the mystery, lost in the now but known to the lord of cosmic will- 19

burned clearer, and the first and second slowly lighted up. their glow became a line of brilliant fire yet the five remained untouched. the sons of god again looked down. for one brief second they thought upon the mother, and as they thought the third caught fire. swiftly they looked away for the form as yet relayed to them no call. the heat was latent and no outer warmth ascended to their place. the aeons passed. the glow increased. the spheres took form, but dissipated rapidly, lacking coherent force. they passed. they came again. action incessant, noise and fire and- 494- a treatise on cosmic fire copyright 1998 lucis trust smouldering heat characterised their cycles. but the lhas in their high heaven spurned this elemental work and gazed within themselves. they meditated. the glow beca

and approach the altar. the four lines glow and burn. the sun applies a ray; the solar lords pass it through their substance and again approach the altar. the fifth line awakens and becomes a glowing point, and then a dull red line, measuring the distance 'twixt the altar and the one who watches. the fivefold fire dynamic begins to flicker and to burn. it lights not yet without; it simply glows. the aeons pass away, the cycles come and go. steadily the solar lords sacrifice themselves; they are the fire upon the altar. the fourth- 495- a treatise on cosmic fire copyright 1998 lucis trust provides the fuel. the sons of god still watch. the work nears its final consummation. the eternal lhas in their high place call each to each, and four take up the cry "the fire is burning. does the heat

cestor of present humanity to conceive of the atom as being simply an aspect of force, and not objective and tangible. hence further elucidation will but serve to confuse. in considering this vast subject of radiation, which is the result of spiral-progressive movement, it might be of interest if i here pointed out that in every kingdom of nature there are certain focal points of energy which, as the aeons gradually sweep along, bring the atomic substance of which all forms in all kingdoms are composed to the point where they become radioactive and achieve liberation (the term "liberation" really means the ability of any conscious atom to pass out of one sphere of energised influence into another of a higher vibration, of larger and wider expanse of conscious realisation) broadly speaking

on of a unit results in the raising of the group; the realisation of the unit brings about eventually group recognition; the initiation of the unit leads finally to planetary initiation, and the attainment of the goal by the human atom and his achievement of his objective brings about steadily and ceaselessly group achievement. no man liveth to himself, and the crucifixion of the units throughout the aeons, and their realisation of their essential nature, only in order to offer up the best they have and realise to the interests of the group, are but the methods whereby the work of liberation is carried forward. sacrifice, service, magnetism("i, if i be lifted up, will draw, group progress, divine repulsion, these are but the inadequate terms whereby we seek to express the divine truth that

nd naught divides save in transition and through the agency of time. the major fifth within the eternal now carrieth with it the vibration of that which is. it marks the point of cosmic knowledge that extendeth far ahead into the lengthening present. the cosmic lord, whose sacred name holdeth for us the wisdom of the spheres, seeketh a form wherein to veil the essence, and through the progress of the aeons to perfect the great triplicity. hid is the mystery, and veiled by that which is. deep is the essence, and sheathed by that which moves. profound the darkness, lost in the heart of being; dense are the forms, which hide the inner light; gross is the sheath that acteth as a barrier, and crude the material veiling the latent life. the major fifth includes the minor third; the double major

each point of heavenly light sends out its beam upon the midnight blue; that which we hear in every cosmic note and sense beneath the sound of every form, that is the one who chants the heavenly lay and lends his light to swell the cosmic fire. that which is known by every son of god, who masters step by step the path of gold; that which is heard by every deva lord who hears the word go forth as the aeons pass away; that which sounds forth the triple cyclic aum, reserving yet another sound for higher cosmic planes, that is the one unknown, the unrevealed, the one who chants a note within a cosmic chord. that which in every aeon cometh forth and passeth through his cycle upon a cosmic path; that- 762- a treatise on cosmic fire copyright 1998 lucis trust which in greater kalpas will play a

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e diversities seen among men. e. astrological sign, determining the trend of any particular life. f. race, bringing the personality under the peculiar racial thought form. the sub-ray on which a man is found, that minor ray which varies from incarnation to incarnation, largely gives him his coloring for this life. it is his secondary hue. forget not, the primary ray of the monad continues through the aeon. it changes not. it is one of the three primary rays that eventually synthesise the sons of men. the ray of the ego varies from round to round, and, in more evolved souls, from race to race, and comprises one of the five rays of our present evolution. it is the predominating ray to which a man's causal body vibrates. it may correspond to the ray of the monad, or it may be one of the compl

omes the matter of greatest concern and usefulness, and it goes, whilst a new form takes its place. watch and see if this be not so. always the building of the form, always its utilisation for as long as possible, always the destruction of the form when it hinders and cramps the expanding light, always then the rapid reconstruction of a new form. such has been the method since the commencement of the aeon. in the infancy of the race the forms endured for a long time. evolution moved more slowly, but now on the upward trend of all things, the form has but short duration. it lives vitally for a brief period; it moves with rapidity and then is succeeded by another form. this rapidity will increase not decrease as the consciousness or inner expansion of the life of the race vibrates ever to a

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

ge of symbolism, have the form worlds come into being, and through the evolutionary work the process is going forward of satisfying the desire of spirit. thus in the two major rays of will and love we have the two main- 33- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust characteristics of the divine nature, which lie latent behind all the myriad of forms. the aeons will see these two energies steadily dominating all appearance and driving the created world on to a full display of the divine nature. this is true of gods and men. but in the same way in which the father contributes to the son the divine qualities of will and love, so the mother contributes much also, and the initial duality is increased and the qualities are enhanced by the addition o

, which compose all forms in all kingdoms. added to this, there is, within the planet and also within each kingdom in nature, the correspondence to the etheric body with its centres of radiant energy, found underlying or "substanding" the outer physical form. man's etheric body is a corporate part of the planetary etheric body, and constitutes its most refined and most highly developed aspect. as the aeons pass away there is a growing intensity of light radiating forth from our planet. this does not necessarily mean that a dweller on neptune would see our planet glowing with an increasingly brighter light, though this does happen in a few cases in the universe. but it means that, from the standpoint of a clairvoyant vision, the etheric planetary body will grow in vivid radiation and glory

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

g reinterpreted today in terms of christ. therefore, mankind being more evolved and intelligent, that reinterpretation will more readily and adequately meet humanity's need. but it is no new thing, and christ never proclaimed himself in such terms. he foretold a- 111- from bethlehem to calvary copyright 1998 lucis trust new age and a coming kingdom of god. out of the wide sweep of time and out of the aeonian grasp of god's consciousness, mankind is only today beginning to see a world and a humanity ready for the new revelation a revelation which will be based upon truly christian ethics and vital christian truths. that for which christ stood, the truth which he embodies, is so old that there has never been a time when it was not present as a need in the human consciousness, and yet it is s

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

t all that is beautiful and colourful in the world of nature and of thought also bears silent witness. but what is it? how define it? men are no longer satisfied to call it god, and they are right, for it is, in the last analysis, that to which god bends every effort. yet the quality and the nature of the vision which is god's own vision, dream and thought, have held his purpose steady throughout the aeons and have motivated his creative processes. great sons of god have come and gone and challenged us to follow the light, to seek the vision of reality, to open our eyes and see truth as it is. down the ages, men have sought to do this and have called the method of their search by many names life experience, scientific research, philosophic questionings, history, adventure, religion, mystic

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

k and the personality is now nothing more or less than the purified shell or form through which the light, the radiance, the quality and the characteristics of the angel can shine. it is a fusion of lights, with the stronger and the more powerful obliterating the lesser. how has this been brought about? i refer not here to the preparation of the dweller on the threshold for this great event or to the aeon of disciplining, of preparation, of experiment and of- 161- glamour: a world problem copyright 1998 lucis trust experience from life to life which has made this consummating event possible and successful. the two aspects in man can only meet in full power and with intention and finality when illusion can no longer control the mind, when glamour has lost all power to veil and when the forc

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

refore, the amazing planetary sequence of impression all of it emanating from- 45- telepathy and the etheric vehicle copyright 1998 lucis trust the highest possible sources, though stepped down and regulated to the receiving factors; all of it concerned to a greater or less degree (according to the quality of the mechanism of reception) with the will and purpose of sanat kumara; all of it, during the aeons, achieving a group potency and a responding sensitivity. the main factor preventing a completely unimpeded sequence of impression from shamballa straight down into the mineral kingdom, via all the other kingdoms, is the factor of freewill, resulting in karmic responsibility. this can be either good or bad. it is interesting to note here that both the good and the bad karma produce condit

ocation was uttered by the planetary logos when he expressed the desire to manifest and thus invoked and brought to himself the substance needed for his designed expression. that started the chain of being or of hierarchy; inter-relation was then set up between all "substantial" units; the more potent and the more dynamic and greater could then impress the lesser and the weaker until gradually as the aeons swept by the seven centres were created and were in close impressionable relationship. of these seven we are at this time considering only three; the others we know very little about, for they are largely composed of units of the deva evolutions (and i would ask you to note the plurality there) and of subhuman lives, working under impression from the head, the heart and the throat centre

aeon after aeon) the form. the energy that is there one minute is gone the next- 85- telepathy and the etheric vehicle copyright 1998 lucis trust 2. this ceaseless play of energy varies in time and space, and moves lethargically, rapidly or rhythmically according to the type or nature of the form through which it is at any moment passing. 3. the energy of the etheric plane changes considerably as the aeons pass away, according to the direction or the source from which it comes. the directing energy alters significantly as evolution proceeds. students have been apt to speak simply of the etheric body as an entire integral entity and as constituted solely of etheric substance, forgetting that the etheric body is the medium for the transfer of many types of energy. they forget the following f

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

tion. the decanates can also be dealt with in two ways, according to the direction in which man is travelling upon the wheel and therefore entering the sign, speaking in symbols. if he enters aries when on the common cross he will come under the influence of mars, the sun and jupiter, according to sepharial. this means conflict, revelation and the successful satisfaction of desire and ambition as the aeons pass away. when he reorients himself and mounts the fixed cross, he comes under the influence of jupiter, the sun and mars, for the initiate and the disciple culminates his career in any of the signs with a final and dominant struggle and fight. i would remark here that alan leo had a glimpse of the inner significance of the decanates when he assigned mars, the sun and venus to the three

equipment. this intellectual awareness is the result of a slow evolution of the instinctual nature which, when it has reached a certain stage of development, came under the direct influence of the hierarchy of the planet in a new way, and then under the stimulation of energies from the planet venus a fusion took place which resulted in the emergence of individual self-conscious man. gradually, as the aeons have slipped away, the instinctual nature has receded steadily into the background or below the threshold of consciousness, whilst the intellect has become more and more dominant and an increasingly potent factor. in scorpio the mind is released into full governing activity. this release takes place in two stages: stage 1 wherein the intellect becomes dominant and powerful and controls e

lection and balancing of the various ways, they then do as they will and as seems to them right and desirable. this is of itself of a basic usefulness and thereby they learn; for all action produces results and the judicial mind weighs cause and effect more correctly than any other. it is not my intention here to indicate the solution of the problem of sex. humanity will inevitably work it out as the aeons slip away and as the herd instinct gives place to the premeditated and self-conscious attitudes of the aspirant and the intelligentsia. i would remind you, however, that the herd instinct in relation to sex has its basis either in normal and natural animal instinctual desire or in emotional attitudes, and of these the last category are by far the worst and carry with them by far the more

virgo a planet which we shall consider when we study that sign of the zodiac, which is our next undertaking. the words or keynotes of this sign are so clear and plain that any elucidation of mine would serve but to confuse the issue. they speak straight to the heart and without obscurity. to the average man with no developed spiritual consciousness, the word goes forth again and again throughout the aeons "and the word said: let choice be made" the response eventually comes back as a result of the evolutionary process and from the soul "i choose the way which leads between the two great lines of force" virgo, the virgin the sign virgo is one of the most significant in the zodiac for its symbology concerns the whole goal of the evolutionary process which is to shield, nurture and finally r

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

eives impression from shamballa in relation to the planetary creative purpose. then they, on their own level of atmic activity, build through contemplative meditation a vast reservoir of potent energies which are impregnated with the qualities of the seven energies of the seven planetary rays. they are the custodians of life, under the direct inspiration of the buddhas of activity, and they spend the aeons of their planetary service: a. in active contemplation of the divine purpose. b. in a developed receptivity to that aspect of the purpose which must be expressed through the medium of the divine plan, and thus presented to the hierarchy. c. in developing that spirit of sevenfold receptivity which will make them a channel for the inflow of ray energies from shamballa into the hierarchy. t

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

hierarchy works also through the seven major ashrams and their affiliated ashrams, and these "seven which are the forty-nine" represent in their totality the seven rays with their subrays, and are the custodians, transmitters and distributors of the seven ray energies to the seven planetary centres and via these seven centres to those in the fourth kingdom in nature (as they gradually unfold over the aeons) and then, via these, to the seven centres in individual man. such is the synthesis. the seven major centres or ashrams within the hierarchy are each presided over by masters of chohan rank; the seven subsidiary centres or ashrams are presided over by masters and adepts (of the fifth and fourth initiations, aided by initiates of the third degree and certain picked and senior disciples. s

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

ght knowledge. i shall sometimes indicate the initiation involved, but not always, as it would profit not. the clue to the seventh initiation which lies ahead for such high beings as the christ would be of no service to you at all. the clue to the initiation of the transfiguration can be of importance, as it involves the personality, and many of you in the not so distant future (from the angle of the aeonial life cycle of the soul) will face that. the secret of the third initiation is the demonstration of complete freedom from the claims and demands of the personality. it does not involve the achievement of a completely perfect expression of the spiritual life, but it does indicate that the service of the initiate and his life demonstration regarded in a broad and general way, from the ang

rue and final resurrection. the son of god has found his way back to the father and to his originating source, that state of existence to which we have given the name shamballa. the consciousness of the universal life is his: this is far more than simply the consciousness of immortality, because the idea or concept of mortality is not contained within it at all. there have been many deaths within the aeonial life cycle of the initiate: 1. the familiar and constantly recurring death of the physical body, incarnation after incarnation. 2. the deaths of the astral and the mental vehicles, as the undying soul discards them life after life only to create new ones until mastery is attained. 3. then as a result of the incarnating process and its evolutionary effects there comes the death of desir

ALICE BAILEY THE LABOURS OF HERCULES

ystem governs the path of initiation, which is trodden by the flower of the race (esoteric astrology, p. 279. again the mystery veils so that we find the sign difficult to understand. but the keynotes of the sign are clear and plain: they speak straight to the heart and without obscurity. to the average man, with no developed spiritual consciousness, the word goes forth again and again throughout the aeons "and the word said: let choice be made" the response eventually comes back as a result of the evolutionary process and from the soul "i choose the way which leads between the two great lines of force (ibid. pp. 251, 261 [140] labor viii destroying the lernaean hydra (scorpio, october 22nd- november 21st (beginning with scorpio the statement of the myth will be written dr. francis merchan

APOCRYPHON OF JOHN

he is) not in perfection, nor in blessedness, nor in divinity, but he is far superior. he is not corporeal nor is he incorporeal. he is neither large nor is he small. there is no way to say 'what is his quantity' or 'what is his quality, for no one can know him. he is not someone among (other) beings, rather he is far superior. not that he is (simply) superior, but his essence does not partake in the aeons nor in time. for he who partakes in an aeon was prepared beforehand. time was not apportioned to him, since he does not receive anything from another, for it would be received on loan. for he who precedes someone does not lack, that he may receive from him. for rather, it is the latter that looks expectantly at him in his light "for the perfection is majestic. he is pure, immeasurable mi

ed one. he is knowledge-giving knowledge. he is goodness-giving goodness. he is mercy and redemption-giving mercy. he is grace-giving grace, not because he possesses it, but because he gives the immeasurable, incomprehensible light "how am i to speak with you about him? his aeon is indestructible, at rest and existing in silence, reposing (and) being prior to everything. for he is the head of all the aeons, and it is he who gives them strength in his goodness. for we know not the ineffable things, and we do not understand what is immeasurable, except for him who came forth from him, namely (from) the father. for it is he who told it to us alone. for it is he who looks at himself in his light which surrounds him, namely the spring of the water of life. and it is he who gives to all the aeon

a deed and she came forth, namely she who had appeared before him in the shine of his light. this is the first power which was before all of them (and) which came forth from his mind, she is the forethought of the all- her light shines like his light- the perfect power which is the image of the invisible, virginal spirit who is perfect. the first power, the glory of barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal spirit and it was she who praised him, because thanks to him she had come forth. this is the first thought, his image; she became the womb of everything, for it is she who is prior to them all, the mother-father, the first man, the holy spirit, the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal

d come into being. the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 3 of 12 8/16/2006 5:17 pm "and she requested again to grant her truth. and the invisible spirit consented. and when he had consented, truth came forth, and they attended and glorified the invisible, excellent spirit and his barbelo, the one for whose sake they had come into being "this is the pentad of the aeons of the father, which is the first man, the image of the invisible spirit; it is the forethought, which barbelo, and the thought, and the foreknowledge, and the indestructibility, and the eternal life, and the truth. this is the androgynous pentad of the aeons, which is the decad of the aeons, which is the father "and he looked at barbelo with the pure light which surrounds the invisible

ver the first aeon with the mighty one, the autogenes, the christ, by the first light armozel; and with him are his powers. and the invisible one gave him a spiritual, invincible power. and he spoke and glorified and praised the invisible spirit, saying 'it is for thy sake that everything has come into being and everything will return to thee. i shall praise and glorify thee and the autogenes and the aeons, the three: the father, the mother, and the son, the perfect power "and he placed his son seth over the second aeon in the presence of the second light oriel. and in the third aeon the seed of seth was placed over the third light daveithai. and the souls of the saints were placed (there. and in the fourth aeon the souls were placed of those who do not know the pleroma and who did not rep

he inspired them with his counterfeit spirit. the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 10 of 12 8/16/2006 5:17 pm "and the two archons he set over principalities, so that they might rule over the tomb. and when adam recognized the likeness of his own foreknowledge, he begot the likeness of the son of man. he called him seth, according to the way of the race in the aeons. likewise, the mother also sent down her spirit, which is in her likeness and a copy of those who are in the pleroma, for she will prepare a dwelling place for the aeons which will come down. and he made them drink water of forgetfulness, from the chief archon, in order that they might not know from where they came. thus, the seed remained for a while assisting (him, in order that, when

counterfeit spirit descends are drawn by him and they go astray" and i said "lord, where will the souls of these go when they have come out of their flesh" and he smiled and said to me "the soul in which the power will become stronger than the counterfeit spirit, is strong and it flees from evil and, through the intervention of the incorruptible one, it is saved, and it is taken up to the rest of the aeons" and i said "lord, those, however, who have not known to whom they belong, where will their souls be" and he said to me "in those, the despicable spirit has gained strength when they went astray. and he burdens the soul and draws it to the works of evil, and he casts it down into forgetfulness. and after it comes out of (the body, it is handed over to the authorities, who came into being

BALANONES TEMPLE OF SET FAQ

man chamber" and claims as well that lilithdarkmoon@aol.com/lilithvmp@aol.com is actually lilith aquino. he is not a member. there is no "german chamber" lilith aquino does not use either of those two aliases on aol* xeper879631179@aol.com- while this person has not yet claimed to be a member of the temple of set, he apparently has proclaimed himself the magus of xem. xem is an aeonic word within the aeon of set, and the magus of xem was magus ronald k. barrett. this is not magus barrett, and this person has no membership nor recognition within the temple of set. finally, on reading magus webb's "how to spot a setian, one adept mentioned, along those lines, i have encountered those who claim that they have been approached by a setian, which tried to "recruit" them. i find this very funny

BLAVATSKY H P ANTHROPOGENESIS

a contains, in itself, the whole key to the mysteries of evil, the so-called fall of the angels, and the many problems that have puzzled the brains of the philosophers from the time that the memory of man began. it solves the secret of the subsequent inequalities of intellectual capacity, of birth or social position, and gives a logical explanation to the incomprehensible karmic course throughout the aeons which followed. the best explanation which can be given, in view of the difficulties of the subject, shall now be attempted (a) up to the fourth round, and even to the later part of the third race in this round, man- if the ever-changing forms that clothed the monads during the first three rounds and the first two and a half races of the present one can be given that misleading name- is

in such case the number of incarnating monads on earth is limited; to which they are answered in the affirmative. for, however countless, in our conceptions, the number of the incarnating monads- even if we take into account the fact that ever since the second race, when their respective seven groups were furnished with bodies, several births and deaths may be allowed for every second of time in the aeons already passed- still, there must be a limit. it was stated that karma- nemesis, whose bond-maid is nature, adjusted everything in the most harmonious manner; and that, therefore, the fresh pouring-in, or arrival of new monads, had ceased as soon as humanity had reached its full physical development. no fresh monads have incarnated since the middle-point of the atlanteans. hence, remembe

es with it. thus, if from three systems widely differing from each other in appearance- the old aryan, the ancient greek, and the modern christian schemes- we select several sun-gods and dragons at random, these will be found copied from each other. let us take agni the fire-god, indra the firmament, and karttikeya from the hindus; the greek apollo; and mikael, the "angel of the sun" the first of the aeons, called by the gnostics "the saviour- and proceed in order (1) agni- the fire-god- is called in the rig-veda vaiswanara. now vaisvanara is a danava- a giant-demon* whose daughters puloma and kalaka are the mothers of numberless danavas (30 millions, by[[footnote(s* he is thus named and included in the list of the danavas in vayu purana; the commentator of bhagavata purana calls him a son

s this wisdom as male and female. but though its first manifestation[[footnote(s[[footnote continued from previous page] the chariots attached to dhruva (the pole star, parasara speaks of "the chariots of the nine planets" which are attached by aerial cords* justin "cum. trypho" p. 284[[vol. 2, page] 490 the secret doctrine. had a beginning, for it proceeded from oulom (aion, time, the highest of the aeons when emitted from the father, it had remained with him before all creations, for it is part of him* therefore, philo judaeus calls adam kadmon "mind (the ennoia of bythos in the gnostic system "the mind, let it be named adam* as the old magian books explain it, the whole event becomes clear. a thing can only exist through its opposite- hegel teaches us, and only a little philosophy and s

ice seven. epiphanius, copying incorrectly "copied one pair twice over" mr. c. w. king thinks "and thus adds one pair to the proper fifteen("the gnostics" etc, pp. 263-4) here king falls into the opposite error: the pairs of aeons are not 15 (a blind) but 14, as the first aeon is that from which others emanate, depth and silence being the first and only emanation from bythos. as hippolytus shows "the aeons of valentinus are confessedly the six radicals of simon (magus" with the seventh, fire, at their head. and these are: mind, intelligence, voice, name, reason and thought subordinate to fire, the higher self, or precisely the "seven winds" or the "seven priests" of anugita* not necessarily at death only, but during samadhi or mystic trance* all the words and sentences between parenthetica

BLAVATSKY H P COSMOGENESIS

introductory. one fountain head, the ever-flowing perennial source, at which were fed all its streamlets- the later religions of all nations- from the first down to the last. this period, beginning with buddha and pythagoras at the one end and the neo-platonists and gnostics at the other, is the only focus left in history wherein converge for the last time the bright rays of light streaming from the aeons of time gone by, unobscured by the hand of bigotry and fanaticism. this accounts for the necessity under which the writer has laboured to be ever explaining the facts given from the hoariest past by evidence gathered from the historical period. no other means was at hand, at the risk even of being once more charged with a lack of method and system. the public must be made acquainted with

"kamarupa" minus "manas" mind* see franck's "codex nazaraeus" and dunlap's "sod, the son of the man* codex nazaraeus, ii, 233* this mano of the nazarenes strangely resembles the hindu manu, the heavenly man of the "rig vedas "i am the true vine, and my father is the husbandman (john xv, 1* with the gnostics, christ, as well as michael who is identical with him in some respects, was the "chief of the aeons[[vol. 1, page] 196 the secret doctrine. rebellious angels do, and about what they are consulting* they say 'let us call for the world, and let us call the 'powers' into existence" the genii are the principes, the "sons of light" but thou art the "messenger of life* and in order to counteract the influence of the seven "badly disposed" principles, the progeny of spiritus, cabar-zio, the m

COMMENTARY ON THE SEAL OF THE NINE ANGLES

the hexagonal forms are carried within them, however, for they necessarily embrace two trapezoids (the four) and the pentagrams defined by those trapezoids (the five; hence 4+5 (the nine. seventh angle: the destruction of the status of monotheism by the addition of a line/angle to the hex. the legacy of the first beast of revelation and his sevenfold seal and star of babalon (a'.a. the forces of the aeon of horus overcoming those of the aeon of osiris. yet the only thing that can be said of seven is that it is an effective destroyer of six. it has no creative properties of its own; it has neither the strength of symmetry nor the magical powers of its asymmetrical predecessors (1,3,5. proponents of six-isms instinctively fear seven: they warn about such things as the seventh son of a seven

the magical powers of its asymmetrical predecessors (1,3,5. proponents of six-isms instinctively fear seven: they warn about such things as the seventh son of a seventh son, of the seven towers of satan in yezidi legend, of the seventh seal, of the jewel of the seven stars. seven is thus a harbinger of doom to six: a shadowing- forth of the apocalypse to come. geometrically and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing t

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

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

elves. self-hatred and frustration leads to cancer and heart disease, and every other ill can be linked to a mental, emotional, or spiritual imbalance, all of which can be corrected. i can thoroughly recommend a book called you can heal your life by louise hay1 for more detail about this. as we begin to love ourselves and let go of the fears, guilts, and resentments accumulated over the years and the aeons of time, disease in the world will plummet. the cause of it will have diminished. we will see the illness that does occur as a sign of something amiss inside us. we will then address that, and think ourselves well again. our 458..and the truth shall set you free physical dis-ease is also the result of our inner dis-ease, the magnetic pattern our thoughts create. love is not just a word

DEITUS

these movements always walk the middle way and be mindful of others and do not intrude upon their way of life. we never have a right to impose our way of life on others. however, it is quite acceptable to be a blessing to the location, unobserved, wherever we aththelema, xeper, deitus by magus tsirk susej the purpose of this thesis is to elucidate upon the meaning and significance of the word of the aeon of lucifer, deitus, and the law of the aeon of lucifer, thelema, xeper, deitus or will to come into being as a god. in so doing, i will also discuss the demonic bible, the system of magic revealed to me by my unholy guardian demon, the spirit azael, and the embassy of lucifer, the vehicle for the advancement of deitus as the word of the aeon of lucifer. this thesis may, therefore, serve a

red that gods and demons existed as symbolic forms in the subconscious mind. further, he suggested that there was a collective subconscious shared by all humanity and that symbols in dreams had universal meanings. with this in mind, the spheres described in the map of the spheres 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

gnify that the magician has entered a new stage in his career. the magister templi may ultimately cross the abyss, come face to face with his true self or holy guardian angel, and become a magus. the magus speaks a word which creates a new aeon or changes an existing aeon, and establishes a law. it may be more accurate (but less poetic, however, to say that the magician views the tide currents of the aeonic sphere and codifies what he sees as a trend or theme into a particular word or magical dictum. in truth, all aeons are one aeon. they differ as waves of an ocean. the ocean in this analogy is the universal subconscious the source consciousness from which conscious thought arises. the aeons affect all humanity since they exist in the universal subconscious. like waves of the ocean, each

come into existence. the ocean of the universal subconscious has tide currents of its own. when the tide is coming in the cycle is one of restriction and when the tide is going out the cycle is one of expansion. the number and frequency of aeonic words is greater near the start of a cycle because of the change in the current from one of restriction to one of expansion. it is for this reason that the aeon of horus, aeon of set, and aeon of lucifer have followed so quickly one upon another. all of these aeons have the same theme and are part of the cycle of expansion which began in 1904 ce. the difference is that each aeon builds upon the previous aeons. we may see the creation of a new aeon within the next decade but eventually the current of the cycle will be entirely one of expansion no

ion of a new aeon within the next decade but eventually the current of the cycle will be entirely one of expansion no longer affected by the past cycle of restriction. when this is the case, centuries will pass between new aeonic words. in another two-thousand year, the cycle of expansion will have ended and humanity will experience another cycle of restriction. aleister crowley made reference to the aeon of isis, a time when man lived in harmony with the natural world and the dominant religions involved the worship of nature. he was referring, of course, to the pre-christian pagan world. this was followed, he said, by the aeon of osirus, a time of restriction in which man rejected the natural world and in its place chose denial of the ego and mortification of the flesh. he believed that a

isis, a time when man lived in harmony with the natural world and the dominant religions involved the worship of nature. he was referring, of course, to the pre-christian pagan world. this was followed, he said, by the aeon of osirus, a time of restriction in which man rejected the natural world and in its place chose denial of the ego and mortification of the flesh. he believed that a new aeon, the aeon of horus, had begun. in egyptian mythology, isis was the goddess of fertility, osirus was the god of death, and horus was the god of rebirth. the period of restriction, he said, had ended and the life-energies had returned to the world. the pre-christian pagan world was more, however, than simply a time of nature worship. men lived in greater harmony with the natural world than they did d

ter harmony with the natural world than they did during the cycle of restriction which followed, but they also celebrated the carnal, exalted the ego, and explored deep philosophical thought. this was the time of the mystery schools and the philosophers of greece. this was the time of the great empires of babylon and rome. this was the time when men discovered astronomy, mathematics, and science. the aeon of isis was not a single aeon but a succession of aeons in a cycle of expansion. the religions which rose during this time involved the worship of fire or of planetary bodies: the sun, the moon, and the stars. 2100 years ago, the previous cycle of expansion ended and the cycle of restriction, which crowley calls the aeon of osirus, began. like the aeon of isis, the aeon of osirus was not

pansion. the religions which rose during this time involved the worship of fire or of planetary bodies: the sun, the moon, and the stars. 2100 years ago, the previous cycle of expansion ended and the cycle of restriction, which crowley calls the aeon of osirus, began. like the aeon of isis, the aeon of osirus was not a single aeon but a succession of aeons in a cycle of restriction. the fact that the aeon of osirus was not a single aeon with one law is evidenced by the fact that there were many religions established during the cycle and many sects within each religion. there were also many different concepts as to who god was and what was expected of man from god. it may be said that the law of the aeon of muhammed was there is one god and muhammed is his prophet. it may also be said that

osirus was not a single aeon with one law is evidenced by the fact that there were many religions established during the cycle and many sects within each religion. there were also many different concepts as to who god was and what was expected of man from god. it may be said that the law of the aeon of muhammed was there is one god and muhammed is his prophet. it may also be said that the law of the aeon of christ (or aeon of st. paul) was only through the son can you approach the father. the significance of this is that all aeons established within the cycle of restriction had a common theme: rejection of the natural world, denial of the ego, repression of human needs, mortification of the flesh, and obedience to church and state. crowley identified that a new cycle of expansion had begu

you approach the father. the significance of this is that all aeons established within the cycle of restriction had a common theme: rejection of the natural world, denial of the ego, repression of human needs, mortification of the flesh, and obedience to church and state. crowley identified that a new cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believe

of restriction as an age of ice. the age of ice had ended, he said, and a new age of fire had begun. lavey s age of fire was crowley s aeon of horus and lavey s age of ice was crowley s aeon of osirus. it was another way of expressing the same truth. the age of fire began in 1904 with crowley s revelation in the desert but 1966 marked the beginning of the second aeon within the cycle of expansion the aeon of set. the period from 1966 to 1975, often called the age of satan, was a transitional period between the aeon of horus and the aeon of set. the age of satan represents the time during which both aeons were active. in 1975, the aeon of horus had finally ended. the aeon of lucifer, similarly, began in 1991. the period from 1991 to the year 2000 was transitional. both the aeon of set and t

the age of satan, was a transitional period between the aeon of horus and the aeon of set. the age of satan represents the time during which both aeons were active. in 1975, the aeon of horus had finally ended. the aeon of lucifer, similarly, began in 1991. the period from 1991 to the year 2000 was transitional. both the aeon of set and the aeon of lucifer existed simultaneously during this time. the aeon of set ended in the year 2000. the bright, glorious, and unconquered child had been reborn. it had grown from an infant to a child and then into a teenager. crowley celebrated its birth. lavey sent the child out to play with its friends. aquino called the child in to study for its finals. the years of the church of satan were a carnival, followed by those of the temple of set and its focu

nto a teenager. crowley celebrated its birth. lavey sent the child out to play with its friends. aquino called the child in to study for its finals. the years of the church of satan were a carnival, followed by those of the temple of set and its focus on intellectual pursuits. at the end of the 20th century, the child approached manhood. the year 2000, and the declaration of deitus as the word of the aeon of lucifer, marked the beginning of the child s adult years. the focus now is no longer on intellectual development but on personal responsibility and the pursuit of power. a child thinks only of itself and immediate gratification of its needs. a man, however, considers his role within a society and satisfies his needs through the setting of long term goals. the aeon of lucifer is a new a

DEMONIC BIBLE

e clavicula solomonis, another medieval grimoire, but dee& kelly claimed that the keys were revealed to them by the angels, the letters of the words shown to them in a crystal show stone. the enochian evocation of dr. john dee also gives the invocation for various spirits with which dee& kelly communicated. a beast of revelation on april 4, 1904, aleister crowley, declared the start of a new aeon the aeon of horus. in crowley s philosophy each aeon represents a stage in the non-natural evolution of man. the aeon of isis was a time when man lived in close harmony with the natural world and the dominant religions involved the worship of nature. this was characterized by the pre-christian pagan world. the aeon of osiris, which followed the aeon of isis, was a time when man rejected the natura

an lived in close harmony with the natural world and the dominant religions involved the worship of nature. this was characterized by the pre-christian pagan world. the aeon of osiris, which followed the aeon of isis, was a time when man rejected the natural world, accepting self-denial and sacrifice of the flesh and body as the ideal. christianity rose as the dominant religion in the west during the aeon of osiris. crowley, who came to believe that he was the beast described in the book of the revelation of jesus to st. john the apostle, wrote the book of the law, which he claimed was revealed to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love

believe that he was the beast described in the book of the revelation of jesus to st. john the apostle, wrote the book of the law, which he claimed was revealed to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s m

he church. the argument for the awarding of the titles was that material success is an indication of satanic might and therefore the individuals in question deserved the titles regardless of their knowledge or previous commitment. michael aquino, claiming to be in contact with satan (in the ancient egyptian form of set, wrote the book of the coming forth by night in which he declared the start of the aeon of set, a succession to the aeon of horus. the word of the aeon was xeper, an egyptian word which means to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to st. john the apostle and the spiritual son of aleister

marked nomolos, was an androgynous being. in the future, he believed, mankind would evolve into an androgynous race. a new embassy a new aeon the embassy of lucifer was established in 1991 ce, by magus tsirk susej, as a political embassy representing the dark lord and his infernal empire and as the vehicle for the creation of a new aeon. magus susej understood at the time only that this new aeon, the aeon of lucifer, would begin sometime after the year 1999. in the year 2000, magus susej s magical experiments with aeonics culminated in the discovery of the word deitus as the magical dictum for the aeon of lucifer. the year 2001 ce became known as year 1 in the aeon of lucifer. magus susej had previously been appointed as an ambassador of the embassy of s.a.t.a.n. and been ordained as a pri

e order of the left-hand-path, and the order of nine angles. he had studied at length the literature of these and other satanic organizations. in the embassy of lucifer he brought together the philosophy of all these groups and combined this unified satanic philosophy with the system of ritual revealed to him by his unholy guardian demon, the spirit azael. the declaration of deitus as the word of the aeon of lucifer can be seen as an indication that the embassy of lucifer is the natural successor to the tos, cos, and oto/aa, since the aeon of lucifer succeeded the aeon of set and the previous aeon of horus. unlike most satanic rituals, which invoke demons as beings or forces alien to the magician, the rituals presented in the demonic bible allow the magician to open the gates of hell and b

church of satan, temple of set, order of oriental templars, order of nine angles, and embassy of s.a.t.a.n, but magus susej has made no claim of exclusivity for members of his organization. members of the embassy of lucifer have an obligation to further the development and advancement of the satanic community by working with other satanic organizations for common goals and objectives. the law of the aeon of lucifer thelema, xeper, detius or will to come into being as a god, gives those who recognize their own divinity the mandate to raise others with the potential to eventually become gods. the embassy of lucifer has no program, however, for initiating members since it is not an organization for followers but rather for leaders. other organizations already exist which serve the function o

on the demonic bible. he performed the rituals of the demonic bible again, the rituals that he had performed many times over the years. this time, however, he spoke the word which would destroy the universe and all within it and create a new universe he spoke the word deitus. he understood that by thelema and by xeper, he had willed to come into being as a god he had attained deitus. in may, 2000 the aeon of lucifer began. the articles which make up the first section of the demonic bible were written at this time, immediately following his declaration of the word deitus. copies of these documents were sent to the temple of set for their consideration. he had spoken the word and, in doing so, become magus of the aeon of lucifer. with this came both the task of the magus and the curse of the

f the demonic bible were written at this time, immediately following his declaration of the word deitus. copies of these documents were sent to the temple of set for their consideration. he had spoken the word and, in doing so, become magus of the aeon of lucifer. with this came both the task of the magus and the curse of the magus. the task of the magus is the responsibility of making the law of the aeon and the word of the aeon known to others. the correlative to this is the curse of the magus. the curse of the magus is to be perceived by others as misguided. his first act as magus of the aeon of lucifer was to inform the temple of set that a new aeon had begun and that the aeon of set (which immediately preceded the aeon of lucifer) was now at an end. he never received a reply. the foll

curse of the magus. the curse of the magus is to be perceived by others as misguided. his first act as magus of the aeon of lucifer was to inform the temple of set that a new aeon had begun and that the aeon of set (which immediately preceded the aeon of lucifer) was now at an end. he never received a reply. the following year, magus susej, reestablished the embassy of lucifer as the vehicle for the aeon of lucifer and the word deitus. for six months he carried out in earnest the task of the magus, presenting the word deitus to the satanic world. the demonic bible and other documents of the embassy of lucifer were published freely on the internet, not for profit or prestige but simply to advance the aeon of lucifer. the words thelema, xeper, deitus were used together in order to emphasize

eon of lucifer. the words thelema, xeper, deitus were used together in order to emphasize to satanists that they must will to come into being as gods! and that only through thelema and xeper can deitus be understood. while the embassy of lucifer enjoyed great success during the short time it was active on the internet, magus susej felt that most people were simply not ready to accept deitus since the aeon of lucifer followed so quickly the aeon of horus and subsequent aeon of set. most who sought membership in the embassy of lucifer did not actually understand the concepts presented he, himself, did not fully understand the deeper meaning or significance of the word he had spoken. he needed time to reflect on the significance of this word and so left the embassy of lucifer and went into se

ickly the aeon of horus and subsequent aeon of set. most who sought membership in the embassy of lucifer did not actually understand the concepts presented he, himself, did not fully understand the deeper meaning or significance of the word he had spoken. he needed time to reflect on the significance of this word and so left the embassy of lucifer and went into seclusion. if deitus is the word of the aeon, he said, it would have its effect with or without his direct involvement. since his arrest in october 1999, mr. miller has put his criminal past behind him. he now works as a network technician and a consultant in computer and network security. in 2002 he became involved in the baha i faith, a religious group which believes baha ullah, a persian nobleman of the late 19th century, to be t

e principle and a passive principle both must exist for there to be balance. followers of the left-handpath need not worship god, for they are the very eyes, ears, minds, sinews, and hands of god (the active principle) carrying out his will within the world. now, after three years absence from the satanic community, magus susej has once again returned to lead the embassy of lucifer and to promote the aeon of lucifer. soon, he says, man will be ready to embrace the law of deitus and accept his place as a god upon the earth. we have seen so many changes in the last few years. technology now plays a central role in people s lives. the surface of mars is being explored. the human genome is being mapped. where will this all lead if not to the evolution of a new species homo deitus? in this, the

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904 with the dictation of the book of the law and is coeval with the astrological age of aquarius. agla: a hebrew notarikon (q.v) for "ah-tah gee-boor lih-oh-lahm ah-doh-nye" which translates in english "thou art great forever, my lord" agripa, henry cornelius (of nettesheim: a german doctor of laws

EMPERORS NEW RELIGION CHURCH OF SATAN

chael aquino describes how set explained that anton lavey s infernal mandate had been revoked and passed to michael aquino as anton lavey s successor: i [set] raised him [anton lavey] to the will of a daimon, unbounded by the material dimensions. and so i thought to honour him beyond other men. but it may have been this act of mine that ordained his fall. michael aquino, you are become magus v of the aeon of set [49] the church of satan has a case against michael aquino in terms of the postulated 1975 schism. firstly, the church of satan advises that michael aquino s revelation might have been prompted by a strong desire to be a new anton lavey or to take over the church of satan: this supernatural revelation supposedly gives him the right to supercede the church of satan. doesn t that sou

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ntent of the program of the college and temple are held confidential for participants only, though it is in line with the teachings of crowley that are available in his many writings. crowley claimed that in 1904 he received, through a process similar to what is now called channeling, the book of the law, from a praeternatural intelligence named aiwass. the book announced a new era for humankind, the aeon of horus, the crowned and conquering child (of isis and osiris. the revelation called upon people to follow their true will (thelema, and to allow their passions to be conformed to their will. magic is the instrument for finding one s true will and the magical life; living in conformation to that true will (destiny) follows. the temple and college may be contacted at p.o. box 415, orovill

g pure oil over it. the word to be written is this: armiuth, lailamchouch, arsenophrephren, phtha, archentechtha. then in the evening, when you are going to bed, which you must do without touching food (or, pure from all defilement, do thus: approach the lamp and repeat seven times the formula given below: then extinguish it and lie down to sleep. the formula is this: sachmu .epaema ligotereench: the aeon, the thunderer, thou that hast swallowed the snake and dost exhaust the moon, and dost raise up the orb of the sun in his season, chthetho is the name; i require, o lords of the gods, seth, chreps, give me the information that i desire. medical magic magic played a big part in egyptian medicine. on this point, a. wiedemann stated: encyclopedia of occultism& parapsychology. 5th ed. egypt 4

ar interest in ancient egypt rose with the discovery and excavation of the tomb of tutankhamun (d. ca. 1352 b.c.e) by lord carnarvon and howard carter (see also tutankhamun curse) modern egyptian magical practice was largely initiated by aleister crowley who in 1904 in cairo received a supposedly channeled book, the book of the law. he later proclaimed its reception as the beginning of a new era, the aeon of horus, the crowned and conquering child. since that time, ritual magicians have been poring over the western translations of egyptian texts to ferret out their modern implications. the church of eternal source, headquartered in burbank, california, is one prominent revivalist egyptian magic religion, founded in the 1960s. the rosicrucian society has constructed an elaborate museum, the

the order was based on interpretations of the kabalistic tree of life and the book of the law, the thelemic magic text channeled by crowley. the book of the law announces the new aeon of horus, the egyptian deity referred to by crowley as the crowned and conquering child. jones announced the coming of the ma-ion or aeon of maat, the egyptian goddess of truth and justice. the ma-ion was to succeed the aeon of horus, an idea that proved unacceptable to most thelemic magicians. the fellowship as such no longer exists, but its impetus has been carried on by contemporary maatian magic groups such as the ordo adeptorum invisiblum. sources: achad, frater. anatomy of the body of god. chicago: collegium ad spiritum sanctum, 1925. liber 31. san francisco: level press, 1974. xxxi hymns to the star go

e, and other verse. leeds, 1924. many brightnesses, and other verse. london, 1954. shoot.and be damned. london, 1935. the white brother. london, 1927. house of wisdom the tarik (path) of the house of wisdom, founded by moslem mystics at cairo in the ninth century, had seven initiatory degrees. the original founder appears to have been abdallah, a persian, who, believing in the gnostic doctrine of the aeons or sephiroths, applied the system to the successors of mohammed, stating that ismael was the founder of his tarik and naming one of his descendants as the seventh imam (ruler. abdallah established an active system of propaganda and sent missionaries far and wide. he was succeeded in his office as chief of the society by his son. after the institution had been in existence for some time i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

served as outer head of the order for 15 years (1947.62, but after his death, the order endured a period of leaderlessness and corporate chaos. while several leaders stepped forward with papers and claims from either aleister crowley or germer, robert e. l. snell put forward other credentials. he suggested that the mission of the oto was to facilitate the movement of humanity into the new age of the aeon of horus, which had been announced by crowley in 1904. snell suggested that leaders must validate their role by their allegiance to the law of thelema (will, the primary principle guiding the order. he also claimed direct contact with the secret chiefs, those preternatural beings (similar to the theosophical society s great white brotherhood) believed to be ultimately guiding the order. o

FRATER ELIJAH ANGELS OF CHAOS

rcle is formed of words. and i wear a suit which looks like a bear. i/17b: scorpio. sex and death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a reference to the child of the aeon. a dime a dozen totals to 120 the time of decree; prophetic. i/19b: the sigil of void (a hyper-dimensional cubic intrusion. this can be used to achieve a null state and cause dramatic subconscious awakenings. desires are endless. so this is a curse made manifest. chapter two consists of 11 pages. it is entitled the understanding. this being a reference to our mother, binah. the force of f

FRATER TENEBROUS CULTS OF CTHULHU

cret societies of the past, including the assassins, the gnostics, and the templars, but in particular to the law of thelema, as expounded by lovecraft s contemporary, aleister crowley. the main distinction is one of moral interpretation whereas lovecraft regarded his ancient gods as essentially evil, crowley saw the return of such atavistic deities as being in full accord with the progression of the aeons. following the call of cthulhu, lovecraft produced a series of a dozen or more stories which contain the central core of the inter-related mythology which later became known as the cthulhu mythos. in these stories, he describes various rites surviving on earth since the primordial reign of the old ones, and preserved in more recent times in esoteric grimoires such as the necronomicon thr

horror, the offspring of his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as t

GILBERT R A THE MASONIC CAREER OF A

rds of a restitution in respect of that which was lost. the keepers of the tradition perpetuated it in secret by means of instituted mysteries and cryptic literature (vol. i, p. ix. in itself 'the secret tradition is the immemorial knowledge concerning man's way of return whence he came by a method of the inward life (vol. 11, p. 379. common to all its forms is the evidence that 'testifies to (a) the aeonian nature of the loss (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its substantial presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of whi

GNOSTIC CATECHISM

rds of a restitution in respect of that which was lost. the keepers of the tradition perpetuated it in secret by means of instituted mysteries and cryptic literature (vol. i, p. ix. in itself 'the secret tradition is the immemorial knowledge concerning man's way of return whence he came by a method of the inward life (vol. 11, p. 379. common to all its forms is the evidence that 'testifies to (a) the aeonian nature of the loss (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its substantial presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of whi

GNOSTIC HANDBOOK

is assigned the egyptian god horus, has taken in this last age. while pisces is water, aries is fire and hence we have the interaction of will and emotion, while pisces distributes power, aries generates it and hence the combination of these powers brings great changes. the attribution of horus to pisces is controversial and will raise the hackles of the disciples of aliester crowley who believe the aeon of horus began with his revelation in 1904.i do not aim to debate the gnostic versus thelemite position here, the linked document will cover that in some detail if you want further information. the classic gnostic position is to align isis with taurus, taurus being the earth goddess, osiris is assigned to aries and it the imagery of the sacrifice of rams to the father god are throughout t

tes the astrological cycles and hence we can easily relate the quasi- christian imagery to the esoteric tradition. 1904 as the transmission period of the heraldic cycle certainly is expressive. aliester crowley declared that in 1904 aiwass, a being he claimed was a secret chief or master, revealed that a new age was dawning. the matter is made more complex as crowley interpreted this to mean that the aeon of horus had began in 1904. however, from a gnostic perspective this is unlikely. the aeon of horus was the age of pisces and crowley had experienced a further transmission of the energy which was becoming aquarius. at the same time this energy restated much of the teachings of the solar tradition since it had become garbled through the ages. however, since this knowledge was filtered thr

t of incorruptible, by the word of god, which liveth and abideth for ever. 1 peter 1:23 transfiguration involves both grace and works, justification and sanctification. these are loaded terms but important in understanding how the process of rebirth actually operates. the moment you enter the spiritual path you are seen as reborn, that is, the pleroma perceives you as a new creature, a new being. the aeons see you as a child of the light. in this sense you are justified, that is, through transfiguration you are seen as reborn. however, you must now live up to this commission and actually achieve this state. many start the path but do not make it. there is a vast difference between the initial act of justification and the long process of purification or sanctification through which you must

of the esotericism may be coaxed out of the text, but this is not simple and is extremely time consuming. regardless of the esotericism, we must be clear about the nature of the old testament in its current form. the gnostic view is that if you followed the traditions in the old testament as they presently are, you would be enslaving yourself under archons rather than liberating yourself through the aeons. the laws, covenants and other agreements are sure signs of the enslavement of mans spirit by the archon yahweh, they illustrate how distorted the old testament really is. from a historical perspective there is little of the original israelite teachings in the old testament. when we contemplate that israel and environs had various religious traditions including gnostic (esotericism, the

pastoral duties. priesthood (monastic. this is available only to those who have a special calling to become monks and nuns of the gnosis. the study program is the same as for the general priesthood but with extra units and special ordination vows. priests within this class are initiated into the qadesh priesthood and live a monastic lifestyle. post ordination studies are required. the council of the aeons. this is the inner council of the church, it is invigorated by the power of the pleroma and empowers the church and its activities. it interviews all candidates for ordination and has the final decision regarding approval or rejection of ordination candidates. sacraments of the church the gnostic apostolic church acknowledges seven sacraments, these are: 1 naming. 2 baptism. 3 ordination

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ation is positive or negative depends on the evolution of the individual and the world as a whole. each of the ages has a specific formula, and a means of spiritual illumination. for example, the age of pisces can be correlated with the imagery of horus and is the time which focuses on reconciliation of man with the light worlds. however, just as powerful as the formula of light, is the misuse of the aeonic force by the archons to create an unbalanced current. for example, in this same period, the apostate christian churches (under the direction of emperor constantine) re-edited the bible and created a political force which has decayed western civilisation ever since. we can correlate the astrological ages with events within history quite easily. we can link the age of aries with the early

itioning he received in his youth and the occult training of his adulthood. crowley's understanding of the change of ages is still, however, of great relevance. if we strip away the grandstanding and arrogance of crowleyanity we find a comprehensive record of the equinox of the gods. the major difference between the gnostic and thelemite view is that there is no evidence a new aeon began in 1904. the aeon of horus, which many claim began on this date, was the age heralded by jesus and james and existed since the dawning of the piscean age. crowley's revelation was a re-instatement of the primal gnosis and a witness to the gnostic theurgy page 213 start of the heraldic period, which has been developing since 1844. for the gnostic it is important to see crowley and indeed the whole golden da

GOLDEN DAWN RITUALS Z1

invisible: the rolling asunder of the darkness: the becoming visible of matter: the piercing of the coils of the stooping dragon: the breaking forth of the light: all these are in the knowledge of tho-oth. the particular exordium at the ending of the light: at the limits of the night: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the s

GOLDEN DAWN RITUALS Z3

t is the only presentment of him which the natural man can grasp at all. neither is it just to say that the higher soul is one with god, seeing that the part is by no means the whole, nor can the whole be accurately and sufficiently described as an assemblage of parts. let not the reverence for the god of thyself cause thee, by a misconception, to lose thy reverence for the gods who live forever, the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux

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

rffm and wpldns as the two pillars, and nephesch ha-messiah, the animal soul of messiah, the shekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above rtk of twlyxa. in such supernal realms, the [ws ya, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra, by the high feathers, mo-ooth (maut) has the same headdress as horus. she corresponds to \yhla amya. the high hermes-tho-oth has the same headdress as amoun kneph, the sacred spirit. remember that tho-oth, truth, has two aspects- the higher and the lower. the higher is absolute,.and the lower is

GOLDEN DAWN RITUALS ZAM7

e whole world. it is ended now, what i have said concerning the effects of the sun. finish of the tabula smaragdiagthe calling forth of the higher genius invocation of thoth 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 at the ending of the night: at the limits of the light: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh pr

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

w. while his qabalistic teachings are sometimes unorthodox. they are unfailingly self-consistent. indeed, in recent years, there has been some effort by orthodox thelemites to posthumously rehabilitate achad whose decidedly unorthodox views led to a permanent break with crowley in 1919 ev. in 1948 e.v. achad further alienated conservative thelemites and endeared himself to radicals by proclaiming the aeon of ma, which superseded the aeon of horus proclaimed by crowley in 1904. achad s proclamation, be it noted, was a quiet one, made to a few individual friends and initiates. some of these quietly formed a fellowship of ma-ion including high-level a:.a. initiates following upon 54 allen h. greenfield achad s work. the ma-ion fellowship should not be confused with the later would-be rehabili

d, was a quiet one, made to a few individual friends and initiates. some of these quietly formed a fellowship of ma-ion including high-level a:.a. initiates following upon 54 allen h. greenfield achad s work. the ma-ion fellowship should not be confused with the later would-be rehabilitators of achad, notably kenneth grant, who have no direct connection with achad and have been much noisier about the aeon of maat. achad himself, in his private correspondence of the period, shows no dogmatism, and none of the emotional instability later attributed to him, in much the same way that crowley s critics tended to dismiss his last years as a vegetative period of feeblemindedness. the ma-ion fellowship continued a largely clandestine existence, gradually focusing upon the whole of achad s contribu

no dogmatism, and none of the emotional instability later attributed to him, in much the same way that crowley s critics tended to dismiss his last years as a vegetative period of feeblemindedness. the ma-ion fellowship continued a largely clandestine existence, gradually focusing upon the whole of achad s contribution to thelema and his approach to the a:.a. system, with much less emphasis upon the aeon of maat concept that he eventually questioned himself as perhaps premature. achad claimed the 10= 1 grade in the a:.a. in 1919, and is conceded by even the most conservative to have held 8= 3 status. one student of rosicrucian occultism was frater robertus, a high degree freemason and martinist who would eventually claim the 9= 2 grade, though, almost certainly, not until well after achad

al child, in fulfillment in a very real sense of liber legis, as ever i was. i can t get away from that, any more than he could, whether either of us liked it or not. the proofs are overwhelming. we are dealing with a full-size world-mystery and a real fight between the black and white brotherhoods. the scientific illuminism of the a:.a. must continue. the system of initiation came to an end with the aeon of horus, but must be revised and continue according to new aeon lines. i may well have been over optimistic in thinking that the aeon of truth and justice secret cipher of the ufonauts 55 is very near at hand -frater achad, various letters, 1948 e.v. using new aeon english qabala classic cipher (naeq6, we find an impressive cipher trail involving the work of frater achad. aleister= 117=

ressive cipher trail involving the work of frater achad. aleister= 117= frater achad. aleister crowley= 194= one to follow thee, which is generally held to refer to, and predict frater achad. when crowley mentions that stansfeld jones had, without his knowledge, become a babe of the abyss (an a:.a. title, there is a double meaning; babe of the abyss= 190= i stansfeld jones. after achad proclaimed the aeon of ma, a semi-clandestine fellowship arose to continue the a:.a. work as interpreted by achad, under the name fellowship of ma ion. leadership of the alchemical aspect of this work fell to frater robertus= 214= quabalistic ma ion. although robertus was not directly a student of achad s, the cipher trail strongly suggests connections. the unusual spelling of quabalistic is integral to robe

and victory, which was published in a pamphlet of crowley poetry during the most desperate days of 1940 and whose use spread throughout the nation. war of the magicians, indeed! secret cipher of the ufonauts 63 i believe the new age distortion of the new aeon concept is a direct attempt by the black lodge and its inner planes rulers (which we call, for convenience valis) to delay manifestation of the aeon by creating confusion among the receptive. much of the white light channeling clearly bears the stamp of the black lodge and valis, an empty metaphysical blind of insipid psychic trivia. many self-improvement groups have their origins in the ideas of failed magicians like l. ron hubbard. we have new age centers that teach nothing useful, ufo message-oriented cults waving flashlights on mo

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ans "to tread the highest path of the secret wisdom is to unite with the god within yourself" the entire sentence adds up to 836 (this reduces to 8 byaiq bkr. the formula itself adds up to 209 and 209x4=836. the formula is thus directly related to its parent phrase. the number 209 is also equal to the word bliora which means "comfort" also 209x2=418, the number in crowley's system for the word of the aeon, abrahadabra. in addition, 209= 11x19 where 19 is the number for sa-a meaning "within me" indicating the arena of operation for this formula. this powerful formula is connected to the first aethyr, lil, through the number 76 (ul= 76) because 76x11=836. this is probably the most important of the enochian formulas. it should be used only for operations directly connected to the great work

HELENA BLAVATSKY THE KEY TO THEOSOPHY

itiated 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" in the nazarene system. he is the procreator (emanator) of the seven holy lives (the seven primal dhyani-chohans or archangels, each representing one of the cardinal virtues, and is himself called the third life (third logos. in the codex he is addressed as the helm and vine of the food of life. thus he is identical with christ (christos) who says "i am the true vine and my father is th

primal dhyani-chohans or archangels, each representing one of the cardinal virtues, and is himself called the third life (third logos. in the codex he is addressed as the helm and vine of the food of life. thus he is identical with christ (christos) who says "i am the true vine and my father is the husbandman" it is well known that christ is regarded in the roman catholic church as the "chief of the aeons" as also is michael "who is as god" such also was the belief of the gnostics. javidan khirad (pers) a work on moral precepts. j ana (sans) knowledge: occult wisdom. josephus flavius a historian of the first century; a hellenized jew who lived in alexandria and died at rome. he was credited by eusebius with having written the 16 famous lines relating to christ, which were most probably in

HINE P OVEN READY CHAOS

ing through qlipothic muck then so be it. but out of this muck i wove a conversation, a story with no chance of a happy ending. a story which clouded my will, which blurred my eye. i made this monster; a golem born of my own longings& shortcomings, and now i will take it apart, piece by piece, draining the pus from knotted passions. we are but knots in a cord. untie them and we slip easily across the aeons into nebulous dreams. 51 oven-ready chaos emotional engineering we are bound by our own past, bound to repeat patterns; programs written long ago. flowcharted in an infant s crabbed hand; meshed like kitten-pulled wool; a language of critical moments in our personal histories. years later, a gap opens in the world, and creatures of free will and freedom that we think we are, our sudden v

HP LOVECRAFT A DARK LORE

rd window and gaze at the distant hill and the black, frowning steeple shunned by the birds. when the delicate leaves came out on the garden boughs the world was filled with a new beauty, but blake's restlessness was merely increased. it was then that he first thought of crossing the city and climbing bodily up that fabulous slope into the smoke-wreathed world of dream. late in april, just before the aeon-shadowed walpurgis time, blake made his first trip into the unknown. plodding through the endless downtown streets and the bleak, decayed squares beyond, he came finally upon the ascending avenue of century-worn steps, sagging doric porches, and blear-paned cupolas which he felt must lead up to the long-known, unreachable world beyond the mists. there were dingy blue-and-white street sign

he first exchange. some minds recalled more than others, and the chance joining of memories had at rare times brought hints of the forbidden past to future ages. there probably never was a time when groups or cults did not secretly cherish certain of these hints. in the necronomicon the presence of such a cult among human beings was suggested- a cult that sometimes gave aid to minds voyaging down the aeons from the days of the great race. and, meanwhile, the great race itself waxed well-nigh omniscient, and turned to the task of setting up exchanges with the minds of other planets, and of exploring their pasts and futures. it sought likewise to fathom the past years and origin of that black, aeon-dead orb in far space whence its own mental heritage had come- for the mind of the great race

ties and drive them down to those caverns of inner earth which they had already joined to their abodes and begun to inhabit. then they had sealed the entrances and left them to their fate, afterward occupying most of their great cities and preserving certain important buildings for reasons connected more with superstition than with indifference, boldness, or scientific and historical zeal. but as the aeons passed there came vague, evil signs that the elder things were growing strong and numerous in the inner world. there were sporadic irruptions of a particularly hideous character in certain small and remote cities of the great race, and in some of the deserted elder cities which the great race had not peopled- places where the paths to the gulfs below had not been properly sealed or guard

vengeance, rather than an attempt to reoccupy the outer world, they knew from the planet's later history- for their projections shewed the coming and going of subsequent races untroubled by the monstrous entities. perhaps these entities had come to prefer earth's inner abysses to the variable, storm-ravaged surface, since light meant nothing to them. perhaps, too, they were slowly weakening with the aeons. indeed, it was known that they would be quite dead in the time of the post-human beetle race which the fleeing minds would tenant. meanwhile, the great race maintained its cautious vigilance, with potent weapons ceaselessly ready despite the horrified banishing of the subject from common speech and visible records. and always the shadow of nameless fear hung bout the sealed trap-doors a

anite and sandstone and occasional concrete of the now familiar fragments. suddenly i rose, turned, and ran for the camp at top speed. it was a wholly unconscious and irrational flight, and only when i was close to my tent did i fully realise why i had run. then it came to me. the queer dark stone was something which i had dreamed and read about, and which was linked with the uttermost horrors of the aeon-old legendry. it was one of the blocks of that basaltic elder masonry which the fabled great race held in such fear- the tall, windowless ruins left by those brooding, half-material, alien things that festered in earth's nether abysses and against whose wind-like, invisible forces the trap-doors were sealed and the sleepless sentinels posted. i remained awake all night, but by dawn realis

not know. when i came to the space i saw that the trap-door yawned widely open. ahead, the shelves began again, and i glimpsed on the floor before one of them a heap very thinly covered with dust, where a number of cases had recently fallen. at the same moment a fresh wave of panic clutched me, though for some time i could not discover why. heaps of fallen cases were not uncommon, for all through the aeons this lightless labyrinth had been racked by the heavings of earth and had echoed at intervals of the deafening clatter of toppling objects. it was only when i was nearly across the space that i realized why i shook so violently. not the heap, but something about the dust of the level floor was troubling me. in the light of my torch it seemed as if that dust were not as even as it ought t

eagerness to turn a lock it hoped to find. before i knew it i was past the heap of lately fallen cases and running on tiptoe through aisles of utterly unbroken dust toward a point which i seemed to know morbidly, horribly well. my mind was asking itself questions whose origin and relevancy i was only beginning to guess. would the shelf be reachable by a human body? could my human hand master all the aeon-remembered motions of the lock? would the lock be undamaged and workable? and what would i do- what dare i do with what- as i now commenced to realise- i both hoped and feared to find? would it prove the awesome, brain-shattering truth of something past normal conception, or shew only that i was dreaming? the next i knew i had ceased my tiptoed racing and was standing still, staring at a

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ked like beavers over lake s two best planes, fitting them again for use despite the altogether unaccountable juggling of their operative mechanism. we decided to load all the planes the next morning and start back for our old base as soon as possible. even though indirect, that was the safest way to work toward mcmurdo sound; for a straightline flight across the most utterly unknown stretches of the aeon-dead continent would involve many additional hazards. further exploration was hardly feasible in view of our tragic decimation and the ruin of our drilling machinery. the doubts and horrors around us-which we did not reveal- made us wish only to escape from this austral world of desolation and brooding madness as swiftly as we could. as the public knows, our return to the world was accomp

ulptured blocks had not been more extensive was doubtless owing to the fact that the land city was not at first wholly abandoned. by the time total abandonment did occur- and it surely must have occurred before the polar pleistocene was far advanced- the old ones had perhaps become satisfied with their decadent art- or had ceased to recognize the superior merit of the older carvings. at any rate, the aeon-silent ruins around us had certainly undergone no wholesale sculptural denudation, though all the best separate statues, like other movables, had been taken away. the decadent cartouches and dadoes telling this story were, as i have said, the latest we could find in our limited search. they left us with a picture of the old ones shuttling back and forth betwixt the land city in summer and

l odor- less frightful intrinsically, but infinitely appalling in this place under the known circumstances- unless, of course, gedney- for the odor was the plain and familiar one of common petrol- every-day gasoline. our motivation after that is something i will leave to psychologists. we knew now that some terrible extension of the camp horrors must have crawled into this nighted burial place of the aeons, hence could not doubt any longer the existence of nameless conditions- present or at least recent just ahead. yet in the end we did let sheer burning curiosity-or anxiety-or autohypnotism- or vague thoughts of responsibility toward gedney- or what not- drive us on. danforth whispered again of the print he thought he had seen at the alley turning in the ruins above; and of the faint musi

ve been- since they gave a fresh upsetting to all our notions of cosmic harmony. had it been some trace of that bizarre musical piping over a wide range which lake s dissection report had led us to expect in those others- and which, indeed, our overwrought fancies had been reading into every wind howl we had heard since coming on the camp horror- it would have had a kind of hellish congruity with the aeon-dead region around us. a voice from other epochs belongs in a graveyard of other epochs. as it was, however, the noise shattered all our profoundly seated adjustments- all our tacit acceptance of the inner antarctic as a waste utterly and irrevocably void of every vestige of normal life. what we heard was not the fabulous note of any buried blasphemy of elder earth from whose supernal tou

ontrast with such relatively known and accustomed things as the features of the polar landscape. the sky above was a churning and opalescent mass of tenuous ice-vapors, and the cold clutched at our vitals. wearily resting the outfit-bags to which we had instinctively clung throughout our desperate flight, we rebuttoned our heavy garments for the stumbling climb down the mound and the walk through the aeon-old stone maze to the foothills where our aeroplane waited. of what had set us fleeing from that darkness of earth s secret and archaic gulfs we said nothing at all. in less than a quarter of an hour we had found the steep grade to the foothills-the probable ancient terrace- by which we had descended, and could see the dark bulk of our great plane amidst the sparse ruins on the rising slo

HP LOVECRAFT THE WHITE SHIP

t the flowers, blue and musical the streams, clear and cool the fountains, and stately and gorgeous the temples, castles, and cities of sona-nyl. of that land there is no bound, for beyond each vista of beauty rises another more beautiful. over the countryside and amidst the splendor of cities can move at will the happy folk, of whom all are gifted with unmarred grace and unalloyed happiness. for the aeons that i dwelt there i wandered blissfully through gardens where quaint pagodas peep from pleasing clumps of bushes, and where the white walks are bordered with delicate blossoms. i climbed gentle hills from whose summits i could see entrancing panoramas of loveliness, with steepled towns nestling in verdant valleys, and with the golden domes of gigantic cities glittering on the infinitely

ISIS UNVEILED

ho must be numbered among the gnostic sects, believing that jesus was a pro ^t, held nevertheless in relation to him the same doctrine of the divine 'overshadowing' of obtain 'men of god' sent for the salvation of nations, and to recall them to the path of righteousness "he divine mind is eternal, and it is pure light, and poured out throu^ splendid and immetue space (pleroma. it is gene- trix of the aeons. but one of them [the demiurge] went to matter (chaos) stirring up confused (turbvieniom) movements; and by a certain portion of heavenly light fashioned it, properly constituted for use and appearance, but the beginning of every evil. the demiurge (of matto) claimed divine honor* therefore christus' the anointed, the prince of the aeons (powers, was sent (expedilua, who taking on the pe

tem in the kabala, the book of mystery liber mytterii* all the three sys- tems, especially that of the kabalists and the nazarenes, which were the models for the ophite cosmogony, belong to the pure oriental gnosti- cism. the codex nazaraeus opens with "the supreme king of light (mano, the great first one* etc, the latter being the emanation of perho the unknown, formless life. he is the chief of the aeons, from whom proceed (or shoot forth) five refulgent rays of divine light. mano is rex luds, the bythos-ennoia of the ophites" unus eet rex lucis in nto regno, nee tiuus qui eo allior. nvuus qui ejus simiiituditiem retulerit, nuuus qui, sublatis oculis, viderit coronam quae in ejus capite est* he is the manifested light around the highest of the three kabalistic heads, the concealed wisdom

ands it, the second god, but he alone is the 'primitive and first man' and by no means the second one, as theodoret and irenaeus express it. it was only the inveterate desire of the latter, even in his against berenet, to con- nect jesus in every possible way with the' highest god, that led him into so many falsifications. such an identification with the unknown god, even of christos the anointed the aeon who overshadowed him let alone of the man jesus, aevtt entered the heads of the gnostics, or even of the direct apostles and of paul, whatever later forgeries [or interpolations] may have added [to the texts. how daring and desperate were many such deliberate fal^cations, was shown in the first attempts to compare the original manuscripts with later ones. in bishop horsley's edition of si

thor [of the clementine homilies] was a representative of ebionitic gnosticism, which had once heen the digitizecoy google jests' own relatives ebionttes 181 pm'em form of primiiaie chrittianity* and who were the ebion* ites? the pajuha and followers of the early kazarenes, the kabalistic gnostica. id the i eface to the codex nazaraetu, the translator says "that also the nazarenes did not reject. the aeons is natural. for of the ebionitea who acknowledged them [the aeons, these were the instructors* we find, moreover, epif^anius, the christian homer of the bereaisa, telling us that "ebion had the opinion of the nazarenes, the form of the cerinthians (who fable that the world was put together by uigels, and the appellation of christians* an appellation certainly more correct- ly applied to

apocalypais, and the explanations of sincere christian bishops, like synesius, who, to the last, adhered to the platonic doctrines, make us think that the wisest and safest way is to hold to that sincere primitive faith which seems to have actuated the above-named bishop. this best, sincerest, and most unfortunate of christians, addressing the 'unknown' exclaims "o father of the worlds. father of the aeons. artificer of the gods, it is holy to pruse* but syneaus had hypatia for instructor, and this is whywe find him confessing in all 466" ye bkrecoodeiuiied and killed the jiut" uti jamea in his eputleto the twelve tribea (v, 6. 467. por^yry nukea s diitincuoii between what he calls "the antique or orutdal phuotophu, and the properly gredan syitetn, that of the neo-platonista. kiiu> wmyt th

d wisdou, sometimes the son, veiy often god, angel, lord, and logos" the latter is sometimes applied to the very first emanation, but in several systems it proceeds from the firat androgjrne or double ray pro- duced at the beginning by the unseen. fhilo depicts this wisdom as male and female* but though its first manifestation had a beginning for it proceeded from oulam (aion, time, the hi^est of the aeons when emitted from the fathers it had remained with him before all ereatiotu, for it is part of him" therefore philo judaeua calls adam sadmon 'mmd (tite ennoia of byuuu in the gnostic system "the mind, let it be named adam* strictly speaking, it is difficult to view the jewish book of geaetii otherwise than as a chip from the trunk of the mundane tree of univwsal cosmogony, rendered in o

as their doctrine claims, god himself, but only an ettumation of him, like the christos of the gnostics. hence the meaning of the personified gnostic aeon, the word signifying cycles or determined periods in the eternity, and at the same time representing a hierarchy of celestial beings spirits. thus christ is sometimes termed the 'eternal aeon' but the word 'eternal' is erroneous ia relation to the aeons. eternal is that which has neitiier beginning nor end; but the 'emanations' or aeons, although having lived as absorbed in the divine essence from the eternity, when once individually emanated, must be said to have a beginning. they may be therefore enduas is this spiritual life, never eternal. these endless emanations of the one first cause, all of which were gradually transformed by th

oth, whose symbol is the right column of solomon, the pillar jachin; while qlokt is the left pillar, or boaz, and its name is 'the old serpent' and also 'seraphim and cherubim* the 'son of man' is an appellation which could not be assumed by any one but a kabalist. as shown above, in the old testamxru it is used by but one prophet ezekiel, the kabalist. in their mys- terious and mutual relations, the aeons or sepbiroth are represented in the kabala by a great number of circles, and sometimes by the figure of a han, which is symbolically formed out of such circles. this man is ze'ir anptn, and uie 243 numbers of which his figure consists relate to the different orders of the celestial hierarchy. the original idea of this figure, or rather the model, may have been taken from the hindq brahmf

s and the hands of a man under its wings, etc" this figure at ellora must certainly appear absolutely bimical. brahma is called the father of 'man' as ireo as jupiter and other highest gods. it is in the buddhistic representations of mount mem, called by the burmese myi-nmo, and by the siamese sineru, that we find one of the originals of the adam kadmon, ze'ir anptn, the 'heavenly man' and of all the aeons, sepbiroth, powers, dominions, thrones, virtues, and 577. bukid, l digitizecoy google the indian merd-cods. sbphiroth 233 dignities of the kabala. between two pillars, whicli are connected by an arch, the keystone of the latter 19 represented by a crescent. this is the domain in which dwells the supreme wisdom of adi-buddha, the supreme and invisible deity. beneath this highest central p

KETAB E SIYAH

will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. 41. the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. 42. let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will. 43. do that, and no other shall say nay. 417 44. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. 45. the perfect and the perfect are one perfect and not two; nay, are none! 46. nothing is a secret key of this law. sixty-one

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

mporaneous paganism that was prominent during the first few centuries of the common era. its central teaching was that this world was the creation of an evil deity who had trapped human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. two distinct types of entities are associated with gnosticism: aeons and archons. the aeons are the higher spiritual beings who reside in the pleroma. the archons are the rulers, created by the evil demiurge, who govern this world and who act as guardians preventing the sparks of light (i.e, the divine essence of individual human beings) from returning to the pleroma.abraxas appears to have originally referred to the great unknown out of which the aeons and the pleroma itself e

d paganism, judaism, and christianity. its core teachings were that this world, and especially the human body, were the products of an evil deity the demiurge who had trapped human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. according to the gnostic myth of creation, sophia, one of the spiritual beings (one of the aeons) residing in the pleroma inadvertently creates another entity often called yaldabaoth who creates our familiar world (e.g, the apocryphon of john 2, in robinson 1981, 9f. this creation involves the emanation of the seven levels of the classical cosmos, corresponding to seven planetary spheres of the ptolemaic astronomical scheme. the archons are the rulers who govern each of these levels

mptonshire, uk: crucible, 1986. demiurge the demiurge is the chief archon or evil spiritual being who creates the world in the gnostic system. gnosticism refers to a movement and school of thought that was prominent in the hellenistic mediterranean world that influenced paganism, judaism, and christianity. according to the gnostic myth of creation, sophia, one of the good spiritual beings (one of the aeons) residing in the pleroma (the pure spiritual realm, inadvertently creates another entity often called yaldabaoth who creates our familiar world (e.g, refer to the apocryphon of john 2, in robinson 1981, 9f. this evil deity, who is alternately designated the demiurge (a term originally utilized by plato to refer to a demigod who creates the world in the timaeus, also creates the human bod

LIBER ALEPH

f men, as is written in the book of the magus. b the book of wisdom or folly 75 bf de se ipso, twi megalwi qhriwnoi, toi logwi 'aionoj cuius verbum est qelhma (of himself, the great beast, the logos of the on, whose word is thelema) my son! me seemeth in certain hours that i am myself fallen on a time even more fearful and fatal than did mohammed, peace be upon him! but i read clearly the word of the aeon, that is abrahadabra, wherein is the whole mystery of the great work, as thou knowest. and i have the book of the law, that was given unto me by him thou wottest of; and it is the interpretation of the secret will of man on every plane of his by-coming; and the word of the law is thelema .do what thou wilt shall be the whole of the law. now because .love is the law, love under will. do i

ssity; whence also is she true symbol of thine own hunger of attainment, the passion of thy light to dare all for its fulfilling. it is then the possession of this quality which determineth thy manhood; for without it thou art not impelled to magick, and thy will is but the slave s endurance and patience under the lash. for this cause, the bull being of osiris, was it necessary for the masters of the aeons to incarnate me as more especially a lion, and my word is first of all a word of enlightenment and of emancipation of the will, giving to every man a sprint within himself to determine his will, that he may do that will, and no more another.s. arise therefore, o my son, arm thyself, haste to the battle! l liber aleph vel cxi 156 ew de viro (of the man) earn now that this lion is a natura

of his work) am not i. then, sayst thou, why is this word? know o my son, that this first person is but the common figure of the speech of men whereof the magus may avail himself without implication of metaphysick. yet in the mystery of illusion, which is the instrument of the universal will, i will not say he harlot of its pleasure, are manifested these many stars, and amongst them that logos of the aeon of horus whom thou callest to mega qhrion and thy father. and this is by-come hrough virtue of the intensity of the will to change, through many a serpent- phase of life and death, until in the play of the game its manifestation is the utterance of this word of the on, this law of thelema, that shall be for a season the formula of the magick of the earth. who then should inquire of the fu

LIBER V

rs of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and armed as he may dee to be fit, turn his face towards boleskine, that is the house of the beast 666. note 1: boleskine house is on loch ness, 17 miles from inverness, la

t him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying latsal! ehma! fiaof! aaph! aumn (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3-5-3, crying abrahadabra. the second gesture. the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle

MICHAEL FORD WITCHMOON

picture of the witch mother. the sigil should be inscribed with qabalistic or planetary attributes according to what you wish to obtain. burn the candles and with a focused and creative imagination create the spirit image of yelg. spirit of lilith! thou which hast become through the elaborate passion of my self, i become through thee! daughter of the lunar queen, casting the autumnal fire through the aeons, noble passion of flight! become that all knowing! i stand at the threshold of this world. silent watcher, all existent rehctaw, the shadows of hecate cloak thee under the night of kali. the flesh is mine, of which ecstasy arrives! witch mother paterson, 106 106 become flesh and dream, knowledge and initiation, your wisdom i recall! amen! at the moment of orgasm, consecrate the witch sig

MOTTA MARCELO THE COMMENTARIES OF AL

rse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in shor

age. to do this we have all done it is to forget our truth. if we adore form, it becomes opaque to being, and may soon prove false to itself. the khu in each of us includes the cosmos as he knows it. to me, even another khabs is only part of my khu. your own khabs is your one sole truth. 10. let my servants be few& secret: they shall rule the many& the known "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organize our minds

s fulfils the law; the 'black brother' rebels against it. the enslavement produced by the magus is in harmony with the racial true will; it is the kind of 'bondage that leads to freedom (see liber aleph, chapters 36-39. the enslavement produced by the 'black brother' invariably leads to stagnation and death. if a 'black brother' should ever become sufficiently powerful to 'supersede' the magus of the aeon in which he lives (which fortunately is absurd, although they are always trying, mankind might very well go the way of the dinosaur and other extinct species. which is not about to happen, by any means. we are at war, certainly, and under atomic threat, certainly. better this than the stagnation that certain well intentioned fools would call 'peace! from the point of view of the aspirant

r on their way to become hermits. those who do not understand what it means are better off without further information. should they seek it, however, let them study libri 156, 370 and 418. 41. the word of sin is restriction. 0 man! refuse not thy wife, if she will! 0 lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity [inserted footnote* one cannot say that it was "sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the operation of the reversion t

asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. this verse declares that the old formula of magick the osiris-adonis-jesus-marsyas-dionysus- attis-etc. formula of the dying god is no longer efficacious (it never was efficacious; it was merely the least deficient formula possible in the aeon of pisces just past) it rested on the ignorant belief that the sun died every day, and every year, and that its resurrection was a miracle. the formula of the new aeon recognizes horus, the child crowned and conquering, as god. we are all members of the body of god, the sun; and about our system is the ocean of space. this formula is then to be based upon these facts. our "evil "error "da

s sea' in which knowledge is not. hadit is hidden in nuit, and knows her, she being an object of knowledge; but he is not knowable, for he is merely that part of her which she formulates in order that she may be known. 5. behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. the "old time" is the aeon of the dying god. some of its rituals are founded on an utterly false metaphysics and cosmogony; but others are based on truth. we end those, and mend these. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokhmah by binah, and crown of microprosopus; yet he is not

adapt ourselves to the phenomenon than many so-called scientists. men whose minds are fixed have been known to go insane when facts run contrary to their ideas "their words" the technical meaning, of course, is the 'word' as a formula of power. the 'words' of the 'black brothers' are always, of necessity, skew-wise. but now the words of past magi are also so see al i, 49. they are to the word of the aeon of horus as the physics of newton is to the physics of einstein. this is very important because of the natural inertia of the mind. until thelemic momentum be firmly established in the life of an aspirant, his mind will continuously tend to fall back into "the pit called because" he must live as if "might be" were "is; and persist in this apparently absurd course of conduct until the exte

ou art fallen: but i lift thee up. yes! i was frightened when the god of things as they ought to be told me that they were to be. i was born under a german queen, and i did not believe in the revolution that i willed. and lo! it is upon us, ere the fifteenth year of the new aeon has dawned (this was thus written in 1918 e.v) yes! i am lifted up, the sun being in scorpio in this fourteenth year of the aeon. students are referred to lxv, 4 12-24 and the commentaries thereon. also to liber vii, i, 14, 22-28, 52-55; ii, 11-12, 17-22; iii, 16, 21,40-44,56-60; iv, 22-25,48; v, 7,34-48; vi, 22-25,47-50; vii, 4-6, 18- 20, 28-33, 36-39, 43-44. 54. nor shall they who cry aloud their folly that thou meanest nought avail; thou shall reveal it: thou availest: they are the slaves of because: they are no

e which is characteristic of the 'black brothers, as they are described in other parts of this comment, and elsewhere in the holy books of the a'.a. it is not necessarily had it who is speaking; it may be aiwass, the magus of the past aeon. in which case the verse becomes perfectly clear. aleister crowley was mocked and is still mocked, twenty years after his death; his pretensions to lordship of the aeon are held laughable, his "followers" are held in scorn. yet, what has been the history of the established churches and "occult" orders since he came? they run around in circles at this moment, trying to grasp reality, and fail at every turn. their shrines are truly empty; the god has left them. they spat at the sun, and their spittle fell back upon their faces. 57. he that is righteous sha

one inspects one's pistols and fires a few rounds) without expecting ever to need them again, but on the general principle that if they were wanted, one might as well feel confident of the issue. this theory of initiation is so important to every aspirant that i shall illustrate how my own ignorance bred error, and error injury. my will was, i now know, to be the beast, 666, a magus, the word of the aeon, thelema; to proclaim this new law to mankind. my passion for personal freedom, my superiority to sexual impulses, my resolve to master physical fear and weakness, my contempt for other people's opinions, my poetic genius: i indulged all these to the full. none of them carried me too far, ousted the other, or injured my general well-being. on the contrary, each automatically reached its n

him spelt khut? we have seen that st is the regular honorific termination for a god. ra is, as shown in the old comment, the sun; hoor the warrior mars; who is khu? he is the magical ego of a star. without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit' the text may also be read as follows. abrahadabra is the magick formula of the aeon, by which man may accomplish the great work. this formula is then the 'reward' given by the god, the largesse granted by him on his accession to the lordship of the aeon, just as the inri-iao-lvx formula of attainment by way of c

house of' the speaker. he says, then, that there is 'division, which (as i take it) prevents man from being god. this is a natural and orthodox meaning, and it goes well with 'there (i.e. in verse 1 'is a word not known. that word is abrahadabra, which was not known, it having been concealed by the corrupt spelling "abracadabra. nonsense. abrahadabra has already been mentioned; it is the word of the aeon, and the very first word in the third chapter 'there is a word not known: there is now a word, not, known. hadit is not 'not' is a key-word, as we have already seen in previous comments. why 'division hither homeward? because the word 'not' makes it impossible to "mix the planes. the ideas of "one world "one faith "one people" are not conducive to freedom, but to its opposite. they presup

ever have made such an ass of himself as the degenerate gang of "liberty and progress; may jackals defile the pyres of their dog fathers! because of his early christian upbringing, crowley over-reacted to christianity in his thirties and early forties. all religions are cursed by ra-hoor-khuit, including islam; and as time has proved, all nations in the world must suffer the impact of the lord of the aeon. the god of vengeance is in greek aleister. for some reason which i have not been able to trace, this god became alastor, the desert daemon of the rabbins, later the "spirit of solitude" of shelley. the attribution is appropriate enough, the root being apparently a aomai, i wander. the idea of "going" is dreadful to the bourgeois, so that a wanderer is "accursed. but me judice, to settle

NECRONOMICON ALAZIF

h not. and the elder lords set their seal upon the gateway and the power of the old ones prevailest not against its might. loathsome cthulhu rose then from the deeps and raged with exceeding great fury against the earth guardians. and they bound his venomous claws with potent spells and sealed him up within the city of r'lyeh wherein beneath the waves he shall sleep death's dream until the end of the aeon. beyond the gate dwell now the old ones; not in the spaces known unto men but in the angles betwixt them. outside earth's plane they linger and ever awaite the time of their return; for the al azif page 1 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 earth has known them and shall know them in time yet to come. and the old ones hold foul and formless azatho

ON COMMUNICATION WITH SET

is takes years to see, but when you've seen former street people getting their ph.d.s or average guys form dallas re-creating the runic tradition; you discover that the limits that you have placed on yourself are false. average people, who have been purposeless dreamers all their lives, have learned to achieve. the need for seeing this is why the temple, set's chief (but by no means only) tool in the aeon exists. we see other people getting better, and we know that getting better is possible. our bond between the living and dead (sometimes referred to esoterically as the bond of the nine angles)is that we will in our turn become such sources of inspiration to those that come after us. thus our biographies are set's talismans. secondly there is the observable fact of the genius of your own

object of that will. thirdly there is the observable fact that others have used the powers of magic through out history, and gained a victory over evil (let us recall that for the setian evil= stupidity. by study of their methods and results we can obtain knowledge of the nature of set, and of *ourselves* for we are the products of such magic. fourthly there is the observable fact of the magic of the aeon, which is that when sincere intelligent people get together to discuss the ideas that feed or are fed by xeper, the general level of brilliance goes up. that there is in fact a "quickening" of the minds involved as they benefit not only from their hard work and the thought-provoking ideas of their fellows, but actually form an otherwise hidden force. these methods of communication with th

the thought-provoking ideas of their fellows, but actually form an otherwise hidden force. these methods of communication with the prince of darkness are much more profund and subtle than what may be experienced in the emotional aspects of the ritual chamber. learning to hear and heed the law as we can best understand it through these personal and difficult methods, is the process of awakening to the aeon. facilitating these arenas is the job of the priesthood of set, and because of their own success with these methods they have become sacred to and consecrated by the prince of darkness. do what thou wilt shall be the whole of the law. great is the might of set, greater still he through son set by tapio kotkavuori priest of set this article was originally published in the scroll of set ja

ONYX TABLET OF SET

don't be dogmatic. learn to seek out those experiences that challenge your notions, particularly your notion of self. try out new things. be daring. have fun. 8. the task of the priesthood is to communicate personal initiation. always try to reshape what you tell and ask people, based on the experiences of your own life. 9. remember that members of the priesthood are dedicated individuals serving the aeon through its chief manifestation, the temple. know that the opposite is also true: our "service" is a manifestation of our being greedy little pigs, for we know the secret: for each gift we give, for each true revelation we reveal, a greater gift returns to us. in this we experience the way of being of set himself, for in the fullness of time his gift will come full cycle, creating a new r

erhaps a you've got webspace for a web page, perhaps this, perhaps that. no one will pat you on the back and say "atta boy" for using these weapons. the setian makes all things he or she touches serve his orher will while remaining isolate from them. this is know to all setians, it is the synthesizing power of the self. the priest or priestess also makes those things serve set's principle tool in the aeon, his temple. this simple attitude shift does not take individuality away form you, in fact the opposite occurs- you will find that you consecrated the tools of your life witht he principle of individuality itself, and consequently you will find a great strengthening of your life on all levels. but using these weapons is not enough. the iii is charged with expanding the mind of set- a char

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

f magical work the priest or priestess is no longer only geared to him/herself. the nature of his or her personal investigations still remains as much as he or she desires, but he or she now has the added task of aeonic enhancement and support [the recognition of priest or priestess of set is an aeon-enhancing event] this added responsibility of the priesthood is to support and continue to define the aeon as a whole. what do i mean by "support and define- a) support: having become elect to the priesthood of set, the priest or priestess is called upon to educate and inspire setians and adepts to the nature of black magical initiation. the priest or priestess therefore needs a strong grounding in the principles and practices held therein. with an individual or group he or she might be assist

ng, there could be individuals more skilled in certain areas of the magical project, but who lack the ability to remain focused on the black magical elements. thus the responsibility is to direct through information and inspiration. it is this type of aeon-enhancing work that keeps the temple's infrastructure vital and healthy- b) defined: because of their focus on the principles contained within the aeon of set and black magical initiation, the priest or priestess is competent to offer aeonenhancing suggestions to the temple proper, other priests/priestesses, the magistry, and the high priest. these suggestions are based on influence from the archetypical setentity: an expansion of the psyche both inward and outward to reach such an essence within themselves. the reason a priest or priest

ly involved- c) personal work defined: something that enhances directly/ indirectly the life or lives of either the magician or persons in his direct/indirect environment. lbm/gbm workings for personal knowledge or gain (operative and illustrative- d) aeonic work: concepts or actions (operations or illustrations) that bring into being precepts which build upon existing relationships to strengthen the aeon- its tapestry. the current definition of the seal of runa by magus flowers was first conceived by ipsissimus aquino in the ceremony of the nine angles found within the satanic rituals by magus lavey (s. flowers "description of the seal of runa, runes #x-3, september 1992. such is a good example of aeonic enhancement. the refinement of these magical concepts came through interaction with t

o focus upon one idea which to me best expresses the function of the priesthood within the temple as i understand it and as i try to live it. i feel the function of the priest is to remember. more than anything else, i feel the priesthood reminds the temple at large of our origins, of our mandate, of our purpose. the priesthood represents the fundamental core philosophies that lie at the heart of the aeon of set. the magistri take black magic down new and largely unexplored avenues, seeking new mysteries to unfold, new answers which lead to new questions. adepts also follow such research projects, keeping the temple's research fresh and exciting as they work on various projects within orders, etc. i feel the priesthood serve to remind us what all of this is for, to place new concepts and m

't anyone tell me about this" but the funny thing is- they did. in looking back through dr. aquino's "black magic" essay in the crystal tablet, i found a most relevant passage "as black magic is merely a tool for use by magicians, so the temple of set as an institution is ultimately a vehicle for the identification and formalization of the priesthood of set, through whose soul flow the current of the aeon of set. each priest and priestess of set is a temple of set: a psyche so purified, educated, consecrated, and initiated that it has become a fit medium for the prince of darkness" there it is, the entire process succinctly encapsulated and available for reading by all initiates of all degrees. i must have read the same passage many times before i experience ordination, but still the exper

year i felt pretty sure i had accomplished some semblance of balance in my third degree process. two years later and i realized i had a lot more work to do. and from there we continue on, our initiatory paths intertwined with that of the lord of darkness. where does the process of third degree lead? towards greater individuation and continuity of being, but also toward greater crystallization of the aeon. every time a priest or priestess of set comes into being, the aeon of set becomes a little larger, a little more 'real. that is how the priesthood improves the quality of the aeon- by working to enhance and define their own personal initiatory process, i.e. xeper and remanifest. for me the process continues to unfold in strange and mysterious ways, revealing few answers but showing me ra

PHILIP NEIL MYTHS LEGENDS EXPLAINED

human race together. therefore, it was vital to observe them each year. initiates were seen as superior beings because of the vision they had received of life beyond death. the secrecy the initiates maintained was so strict that it is not known exactly what they experienced, but they seem to have had a three-fold revelation: the assurance that persephone had given birth in fire to a divine child, the aeon; a beatific vision of the maiden herself; and the display of an ear of wheat, with its promise of new life. the mysteries were observed for 2,000 years; they came to an end when alaric, king of the goths, sacked eleusis in 396 ce. orpheus and eurydice 30 lord of the dead hades was made ruler of the dead when he and his brothers zeus and poseidon drew lots for the lordship of the sky, the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

he grip, sign, words, etc. of the= grade and of the word phrath before you instruct him in the necessary knock. lights are extinguished. 2ndad. stands before the veil. hiereus and heg. bar the way near the door. 3rd adept, having prepared phil. opens door showing darkness but for faint light in the east, and brings phil, just within the door. heg. the realm of chaos and of ancient night, ere ever the aeons were <164> when there was neither heaven or earth, nor was there any sea, when naught was, save the shape unluminous, formless and void. hiereus to and fro in the deeps, swayed the coils of the dragon with 8 heads and 11 horns. eleven were the curses of mount ebal, eleven the rulers of the qlippoth, and at their head were the dual contending forces.1 hiereus and heg. lower weapons and sf

qlippoth, and at their head were the dual contending forces.1 hiereus and heg. lower weapons and sfep back. 2nd ad (faces east) then breathed forth tho-0th out of the unutterable abyss the word! then stood forth tho-0th in the sign of the enterer, on the threshold of the hall of time as time was born of the eternal (gives= sign .so stood tho-0th in the power of the word, giving forth light, while the aeons that were unbegotten unfolded before him.2 phil. directed to give= sign. 2nd ad. and elohim said "let there be light: the hand of the ch. ad. hands out the candle. 2nd receives it andgives sign of silence. phil. is directed to make sign. 3rd ad. leaves phil. comes east. takes candle and returns with sol. he holds candle before phil. and takes banner of w. in left hand. 2nd ad. honoured f

invisible: the rolling asunder of the darkness: the becoming visible of matter: the piercing of the coils of the stooping dragon: the breaking forth of the light: all these are in the knowledge of tho-0th. the particular exordium at the ending of the night: at the limits of the light: tho-0th stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed <82> in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the complete e lanation of the sy

t is the only presentment of him which the natural man can grasp at all. neither is it just to say that the higher soul is one with god, seeing that the part is by no means the whole, nor can the whole be accurately and sufficiently described as an assemblage of parts. let not the reverence for the god of thy self cause thee by a misconception to lose thy reverence for the gods who live for ever- the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil but between the higher and the lower forms of good. therefore is the mystic circurnambulation in the path of darkness led by the ker

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

ndalphon as the two pillars, and nephesch ha-messiah, the animal soul of messiah, the shekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above kether of atziluth. in such supernal realms, the ain soph, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra by the high feathers, mo-00th (maut) has the same headdress as horus. she corresponds to aima elohim. the high hermes-tho-0th has the same headdress as amoun kneph, the sacred spirit. remember that thooth, truth, has two aspects- the higher and the lower. the higher is absolute, the lower is suita

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

th in an annual course.on the triangular altar in the centre of the hall are 12 burning tapers in a circle, with the globularmirror in the centre. a golden mirror is preferable. chief adept east of, and novice west of altar.chief adept:the central figure in the zodiacal system, represents the source of light. the "seal of the sun"opened by divine will at the seventh sounding of the trumpet. it is the aeon of the gnostics ofphoenicia, which is the point of development as ion signified the generative faculty; it is the yoni ofthe indians, the yin off the chinese, and the ionia of the greeks, the sun is emblematically inharmony and consonance with its creator, in its essence is imaged the father, in its light the word,and in its heat the spirit.the sun, the great centre of the solar system, f

RUBY TABLET OF SET

being is composed of nothingness, since our experience directly contradicts this. given our self-consciousness and intelligence, we are obviously something! now, having established this, the way is cleared for the individual in the sartrean universe to become a god in his of her own right. there is no need for the foreboding spectre that has haunted existentialism to any longer be an obstruction. the aeon of set has heralded the means whereby the individual may become his or her own god regardless of the objective universe within which we exist, since our true essence is not dependent upon or derived from it. in closing, let me say that these are only a few specific points that i have covered, insofar as comparing and contrasting existentialism and satanism, but i hope that the main point

things. this idea of the pleroma, according to markus, can only be properly understood when the hermetic literature, which is a combination of greek science and egyptian lore, is studied. what then is the pleroma? it is the fullness, the totality, the completeness of all things. from it all good has come, to it all good will return and be taken up completely in it. that what has come from it are the aeons and the "spiritual" seed in some of humanity. indirectly, all evil has come from it also. the universe, evil, a prison for the "spiritual material" is conceived of in various ways, largely depending on the acumen, imagination and source materials available to the various leading gnostic thinkers. however, jonas and other scholars agree that the universe as prison is conceived of as consi

s, man as a whole is really part of the evil aspect of the cosmos. he is really qualitatively of an inferior material constitution. however, mankind is divided into three categories, depending on the quantity of the qualitative superior material he possesses. this qualitative superior, the good, is in seed form in the qualitatively inferior, the evil aspect of man. it has been implanted by one of the aeons when man accidently made by a rebellions aeon. 3. soteriology "for the workman was taught by wisdom, that he was not god alone, as he thought, and beside him there was no other, but through wisdom he learned to know the better (deity. he received only elementary instruction from her, and the first initiation, and was taught the mighty mystery of the father and the aeons; and he could rev

g subject? this too can be ritually exorcised, or relived as described in the stage ii comments. 4. when i drive the guilt from my being, it is important to replace it with confidence, pride and assertion. what tasks can i imagine immediately after the ritual exorcism that could have occurred at that past moment, which would have left me with feelings of pride now? by now it should be obvious how the aeonic formula is used in these exercises. we can change the past by going back and magickally altering the reality as we will. the past lives in our memories, and we carry the effects of that baggage with us at all times. it is hard enough carrying around extra pounds of "middle age spread" much less a monkey that won't sit still or get off. we can instead take the initiative, as the task of

he why and what of any sin or virtue. as shuti is both the visible shu and the hidden tefnut, so is one measure seen and visible, and the other measure is hidden, unseen [shu] behaviors are seen, as are their results. what is the behavior? is it noble, enlightened, the act of a god being born? or is it low, blindly reactive, the act of an animal? what are the results? are you truly better off? is the aeon, the temple, and humanity improved? or did the behavior bring forth negative results, harm and decay? measure and weigh the behavior and the result, and sin or virtue will be seen [tefnut] motives are unseen, internal, as are initiation and xeper. along with the visible results, we must examine the unseen motivations- why were this action and method chosen? were the motives noble, godly

y disproves this, showing that time may be retarded, hastened, stopped altogether, or, presumably, raised to infinity. thus the prison of a so-called temporal span of existence is no real prison at all. it is only imagined as such by a mind untrained in fourth dimensional movement. the mind that is immortal is one that breaks free of time, not one that merely plods along within it as it ticks off the aeons. the chimaera: and so the same principles of relativity that destroy plato's first-known form now open the door to the very immortality which he sought through knowledge of the forms. fascinating. the sphinx: now we must consider the implications of this as applied to the notion of recollection of knowledge. when socrates used the term in the passage cited by the gryphon, he meant it of

nown form now open the door to the very immortality which he sought through knowledge of the forms. fascinating. the sphinx: now we must consider the implications of this as applied to the notion of recollection of knowledge. when socrates used the term in the passage cited by the gryphon, he meant it of course in terms of a fixed fourth dimension. he visualized the soul as plodding along through the aeons "seeing all things" along the way. thus, by the time it reached incarnation in greece circa 400 bce, it had completed some 9.5 to 10.5 billion years "sightseeing" since the last universal concentration of radiation underwent transformation into matter and antimatter, making it possible for existence to displace vacuum. the chimaera: just out of curiosity, how do you come up with ten bill

his prison, and shall go out to deceive the nations which are in the four quarters of the earth. here we discover the biblical authority of satan to rule for a thousand years. what both we and the christians must be apprised of is, when did this rule become effective? perhaps, as the prophets of old, we are the prophets of late. should such be so inclined, should we not be bold enough to proclaim the aeon of our age? now, is the infancy of our age. thusly we should proclaim. the names of satan i trust you will enjoy the names of satan as much as i. at one time satan, according to christianity, was known as the prince of paradise. we will soon come to understand why christians are so confused about satan. for one reason, they assign him twenty-two (22) names, and frequently mix reference te

deities: the closest contact noted with set within the temple literature reminds one of the words of martin buber in the i-thou commentary in the part on judaism. when the setian encounters set, it is the meeting of two entities who can completely experience each other without losing the uniqueness of each other. the god set lives. but the god self does likewise, and if self continues to realize the aeonic words, then in full realization he will be like unto set a god-form in the universe he has created, as in the prophecy of the red magus in the "word of leviathan" 2. mysteries: these are the concepts we hold sacred, and which trigger responses in our innermost being. these include the self, set and his various aspects and names, the black flame, setamorphoses, the aeonic words, and the

workings. he could be vociferous enough about things he did not like or approve of, and since there is minimal condemnation of homosexuality in his writings, one may deduce that he received a great deal of not only magical but also physical pleasure from such acts. the masculine crowley may have spoken of perversion, but the feminine side of him was never too far beneath the surface. the magus of the aeon of harwer may have had his confused and mistaken moments, but his clarity of vision pointed out in unequivocal terms the enormous power of sexual workings, and that at certain times under certain circumstances a homosexual working could generate the perfect impulse needed to get the job in mind done. the writings left us by our magical predecessors will touch on homosexuality here and the

tective role toward the deceased. a fifth setian is robed in black, and his head is completely covered by a black cloth or hood. he/she represents the shadow of the deceased, and stands at the foot end of the coffin. the celebrant speaks for the next of kin in this rite. proclamation of purpose gbrothers and sisters of set. hail to our prince the lord of darkness! in his name we link hands across the aeons. from the ancient times we bring forth this memorial rite, and see it through the eyes of set. h git was believed among the ancients that the deceased did not embark upon the final journey until the funeral rites had been performed in their name by those closest to them. let us remember our brother adept rick furgeson, and bid him farewell with this rite. h gin a letter from his best fri

aberrations that followed him. you have left footprints in stone upon the face of gebb. h gi am sekhmet, and my flame honors you whose courage did not falter. you raised the black flame in your life, and it ignites you still. your brilliance is as a thousand stars. h gi am nepthys, and my flame honors you, master of the night. you sit in conference with ptah, the builder of your worlds. you toast the aeon with set, and embrace him as friend. timeless are the words you hear, and the glories see. h celebrant: garise beloved brother. the rites have been accomplished. h shadow: gi am ready to depart. let anubis appear. h invocation to anubis celebrant: hbehold anubis, the opener of the way. you hold the keys to the netherworld. your keen eye lets no one unworthy pass. know that this one of our

equality. that he did, but to the initiate observing the process the film was pure black magic performed by a master of the temple. while it is true that gandhi was not satanic in the traditionally accepted sense of the word, his actions wave a banner that cannot be mistaken for the right hand path. born in october of 1869 ce, gandhi was a contemporary of aleister crowley and therefore moved from the aeon of osiris to that of harwer with that magus. there is no evidence to my knowledge that the two ever met, but they were both prominent black magicians operating in the same timeframe. gandhi outlived crowley by a month, the latter dying in december of 1947 and the mahatma in january of 1948. although superficially there seems little in common between the two men, examining the deeper paral

SAPPHIRE TABLE OF SET MAIN

theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide

owley's decision to assume the dangerous perspective of an ipsissimus. these i will discuss later] if crowley understood the true requirements of a magister templi so well, then why should he have misled others via these passages in magick in theory and practice? the answer, i think, lies not in crowley himself, but rather in the general atmosphere of inconsistency and imperfection that permeated the aeon of harwer. intellectually crowley was brilliant, but invariably his common sense and his sense of perspective would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted with

aeon of harwer. intellectually crowley was brilliant, but invariably his common sense and his sense of perspective would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance thro

r to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of the term? i'll tell you- it is the definition of the relationship that exists between the pu and the ou. it is the pace of time that determines when an existing relationship has become antiquated and ineffective; a new mag

exists between the pu and the ou. it is the pace of time that determines when an existing relationship has become antiquated and ineffective; a new magus then appears to redefine a new relationship- to proclaim a new word- and thus institute a new magical aeon. crowley, incidentally, defined such aeons as approximately 2000 years of linear time. here again is one of the crippling inadequacies of the aeon of harwer. crowley, who more than once demonstrated his understanding of einstein's general and special theories of relativity, failed to apply these critical concepts to the ou. had he done so, he would have seen that the time pace of civilization proceeds logarithmically, with knowledge accumulating at a compounding rate. thus an aeon lasting for centuries can be succeeded by one lastin

aeon lasting for centuries can be succeeded by one lasting only for decades [1904-1965 ce. whether the logarithmic curve will continue upward, stabilize at its present slope, or drop downward into a critical decadence now remains to be seen. certainly the book of coming forth by night is not too optimistic on that score. at the same time, the book of coming forth by night raises the concept that the aeon of set will exercise its influence only on those who are initiates of the t s- that those without will not participate in its development or influence. a magus, then, defines the relationship between the pu and the ou during a given magical aeon of time. and the task of the magus involves not only the definition of this relationship, but an in-depth explanation of its many facets as well

reorientation. what conclusions can be drawn? the essential one, i think, is that the vi is to be avoided until such time as setamorphosis makes it possible for the form of the self to exist in the pu [therein to maintain self-identity by the creation of a harwer-like opposite self against which definition is possible. use of the vi prior to the occurrence of setamorphosis would be destructive to the aeon of set and to the t s itself. we are still bound to exist in the ou, and the use of v formulae by iv intellects is still the most promising and necessary course of action. is there a formal title for the vi in the aeon of set? yes, although it has never been stated in print until now. it is that of rex vi and its insignia is the pentagram of set against yellow- the yellow sign. now, perha

SAPPHIRE TABLET OF SET

theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide

owley's decision to assume the dangerous perspective of an ipsissimus. these i will discuss later] if crowley understood the true requirements of a magister templi so well, then why should he have misled others via these passages in magick in theory and practice? the answer, i think, lies not in crowley himself, but rather in the general atmosphere of inconsistency and imperfection that permeated the aeon of harwer. intellectually crowley was brilliant, but invariably his common sense and his sense of perspective would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted with

aeon of harwer. intellectually crowley was brilliant, but invariably his common sense and his sense of perspective would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance thro

r to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of the term? i'll tell you- it is the definition of the relationship that exists between the pu and the ou. it is the pace of time that determines when an existing relationship has become antiquated and ineffective; a new mag

exists between the pu and the ou. it is the pace of time that determines when an existing relationship has become antiquated and ineffective; a new magus then appears to redefine a new relationship- to proclaim a new word- and thus institute a new magical aeon. crowley, incidentally, defined such aeons as approximately 2000 years of linear time. here again is one of the crippling inadequacies of the aeon of harwer. crowley, who more than once demonstrated his understanding of einstein's general and special theories of relativity, failed to apply these critical concepts to the ou. had he done so, he would have seen that the time pace of civilization proceeds logarithmically, with knowledge accumulating at a compounding rate. thus an aeon lasting for centuries can be succeeded by one lastin

aeon lasting for centuries can be succeeded by one lasting only for decades [1904-1965 ce. whether the logarithmic curve will continue upward, stabilize at its present slope, or drop downward into a critical decadence now remains to be seen. certainly the book of coming forth by night is not too optimistic on that score. at the same time, the book of coming forth by night raises the concept that the aeon of set will exercise its influence only on those who are initiates of the t s- that those without will not participate in its development or influence. a magus, then, defines the relationship between the pu and the ou during a given magical aeon of time. and the task of the magus involves not only the definition of this relationship, but an in-depth explanation of its many facets as well

reorientation. what conclusions can be drawn? the essential one, i think, is that the vi is to be avoided until such time as setamorphosis makes it possible for the form of the self to exist in the pu [therein to maintain self-identity by the creation of a harwer-like opposite self against which definition is possible. use of the vi prior to the occurrence of setamorphosis would be destructive to the aeon of set and to the t s itself. we are still bound to exist in the ou, and the use of v formulae by iv intellects is still the most promising and necessary course of action. is there a formal title for the vi in the aeon of set? yes, although it has never been stated in print until now. it is that of rex vi and its insignia is the pentagram of set against yellow- the yellow sign. now, perha

SATANGEL

us. generally they are described as serpents and dragons with seven heads, each with two faces, and as twelve wings. as in the above passage they were seduced by the potentials of the flesh and descended onto mount hermon 12,000 years ago. they cohabited with human females of the lowlands below eden to father the nephilim, giants who later went on to build the tower of babel and brought an end to the aeon of enoch. rabbi elkiezer of the 8th century puts the blame squarely on the women. the angels who fell from heaven saw the daughters of cain perambulating and displaying their private parts, their eyes painted with antimony in the manner of harlots, and, being seduced, took wives from amongst them. the watchers and their brood devolved through their carnal obsessions and became tainted by

SINISTER TAROT

uiring a descent to draw out that which is obscure, fearfully hidden: the gateway to the abyss. a point from which there is no turning back: that which leads to rebirth via death. xix now in the desert, a jester greets the transparent horse on hill golden folk become fire the snow melts the faces of mountains the raven with the woman s face, her gold begets the blood sun- velpecula the finding of the aeon: the height of imperium causal structure altered in accordance with long term aims, bearing its own fruits of change. but these fruits are the final product of a grand age, the final works of the ethos of a race fulfilled. the brink of new possibilities; storm clouds gather with promise of the blood of birth, of the heralding of a higher associated civilization. the fulfilling of personal

sally fulfilled now dynamically giving expression to new forms of itself via physis; new challenges, new expressions of a continuing ethos- the chaos of birth: the dark gods returned, shape-shifting, creating new possibilities. an ethos that is alive and evolving, defying all that challenge its vision; to constantly redefine limits, prometheus-like and insatiable. the cycle of creative evolution. the aeon of fid zanoni by edward bulwer lytton dedicatory epistle first prefixed to the edition of 1845 to john gibson, r.a, sculptor. in looking round the wide and luminous circle of our great living englishmen, to select one to whom i might fitly dedicate this work, one who, in his life as in his genius, might illustrate the principle i have sought to convey; elevated by the ideal which he exal

SIR WALLIS BUDGE EGYPTIAN MAGIC

oil over it. the word to be written is this 'armiuth, lailamchouch, arsenophrephren, phtha, archentechtha' then in the evening, when you are p. 217 going to bed, which you must do without touching food [or, pure from all defilement, do thus. approach the lamp and repeat seven times the formula given below: then extinguish it and lie down to sleep. the formula is this 'sachmu. epaema ligotereench: the aeon, the thunderer, thou that hast swallowed the snake and dost exhaust the moon, and dost raise up the orb of the sun in his season, chthetho is thy name; i require, o lords of the gods, seth, chreps, give me the information that i desire" the peculiar ideas which the egyptians held about the composition of man greatly favoured the belief in apparitions and ghosts. according to them a man co

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ollower of the lhp they are choices based upon a resolve to preserve for others- by understanding the importance of the individual through your own individuation. this is the inherent value within the school. it is a remanifestation of a cosmic play at the micro level of humanity. it is a play whose theme has been reiterated throughout time and recounted in certain myths, legends and gods of man. the aeon an aeon is an environment of influence that has the potential to alter the spiritual development and consciousness of those who come within its influence. an aeon can be left hand path oriented, or right hand. the aeons influence can solidify the boundaries of consciousness, or it can extend it into new territory. the concept of aeons is sometimes understood as a progression. this is not

y. the scenario for the individual seeking divinity is somewhat different than the larger picture of aeons i have just described. when speaking of a aeonic progression the indivdual may very well follow a linear path. however, this process can, and has been mistaken as a progression of aeons, one superseding the other. the reality is that the individual is progressing and superseding the ideas of the aeon. this is an important distinction to make. the inability to distinguish between universal or macrocosmic proportion and microcosmic and individuated proportion inevitably leads to a weakening of cerebral or direct connectivity to either. this is due to the fact that proportion has a distinct effect upon items of the same nature. the realm of proportion to understand the idea of aeons upon

cent and abstract material of ideas. this world, or realm is a place of habitation; not of the body, but of the psyche and of the self being that resides within the flesh. the source of these ideas is the word and formulaic inscription of its magus. further, this world is revealed through the articulation and expression of deeds, actions and thoughts from those individuals closest to that source. the aeon extends itself further beyond direct interaction with these ideas through various proportional mechanisms. these mechanisms are harmony, sympathetic vibration, symmetry, intervals, disonance, density and so forth- in other words the features of resonance. we each stand in a relationship to the original causes that have resulted in our physical evolution, in our consciousness, and in our s

te new manners in which to manipulate the environment that the individual self interacts within. it is toward these ends that i describe in great detail the purely technical aspects of resonance in later portions of this book however, for our present purpose, i am going to hit upon salient points, gaps in this conceptual paradigm will be explained further on. chapter 1. understanding the word and the aeon lhp initiates are driven to act upon themselves by impulses that are of mythic levels. along these lines it becomes inevitable that in order to succeed (in the initiatory sense) one must transcend existing boundaries. it also follows that in order to transcend one must find an essential focus as a propellant for the psyche. the nature of this focus must follow the affinities of the initia

iled to me through two decades of transformative self discovery, magic and initiation. my work during the past twenty plus years has resulted in an understanding characterized by a methodology of conceptual combination based upon the template of resonance. my understanding is characterized by a combination of ideas both very ancient and very modern that have been synthesized through the filter of the aeonic word- xeper- the word of the prince of darkness. therefore, this is a book of magical formula. the purpose of this bbok is to initiate the seeds of individualization and spiritual transmutation by revealing certain methodologies based upon my formula. what you are reading right now will be understood, or vaguely apprehended by those who are ready for it, and acknowledged as something qu

ss is a crossing phenomena that manifests as something much larger than the sum of its parts. this "something" is the greatest challenge that the initiate will take, and this something is the formulation of the "will to do" or desire to accomplish. once awakened to itself, desire must be so strong as to create a psychic state in which things are done. this is the second step into the resonance of the aeonic mechanism, but it is the first step into the creation of a new personal vision and individuation. a vision that incorporates the principles which are revealed through this awakened state. principles are revealed to consciousness by their effect upon the structure of our cognitions. therefore, one of the goals of the antinomian character is to see and understand through different eyes. t

e of resonance, and that which manifests within belongs squarely "to the retraction or pull of that force towards its source" one pushes away, the other pulls towards its genesis. it could be said then, that one of the major functions in the initiatory process is one of separation- separation in order to obtain synchronicity of the triadic nature of the self within the higher ordered relations to the aeonic resonance. once the magical self, the instinctive/emotional self and the intellectual self are separated and then synchronized via aeonic energies (school work-rlw, true intellect, true feeling, and true magic are possible. pure synthesis can occur only if the elements are separated first and then consciously recombined and separated again and again at will. the heart, the intellect and

elements which must be separated and then placed in their appropriate positions in order to obtain a clearer view of what we encounter "seeing more- if there is synchronicity- will result from seeing with a properly focused image. proper phasing of these lenses (psychological filters) lies in their proper alignment towards the object to be viewed (it is not static- in this case, the qualities of the aeon. the threads which hold them in place are the very particular and proprtional energies of the aeonic resonance. thus the formulaic conception of the synchronicity to resonate is enabled. this extension and retraction of resonant force leads away from and towards its source. extension is a macro-proxemic event and retraction is relevant solely to the individuals inner proxemic space. exten

ure. this is a region ruled by set under his cult title set-heh. the desire pulls that person towards the event and sets him in opposition with the matrix of the past, or djet. if he or she succeeds in obtaining (making real) the desire, he or she has slain osiris. however the new object immediately becomes part of the matrix of the past" pg. 31 there are two points here. by becoming conscious of the aeonic resonance manifesting from the past, the aeonic energies of the present manifest into the individuals vision of themself within a future. if this vision becomes real, through the overcoming of the inherent resistance within the path of the past, a new synthesis has been created, and the original energy undergoes transformation. additionally, changing the path of the past to conform with

red (denser) relationships with those systems will result in "seeing more" within the same perceptual and cognitive frameworks we, as humans, all share "seeing more" is the qualification for meaningful initiatory experience at all levels of being, and "doing more" is to the synchronicity to resonate, that "seeing more" is to meaningful, i.e "useful" initiatory experience. one extends and prolongs the aeon, the other extends and prolongs the self. functional resonance this quote from functional resonance demonstrates three important points relating to proxemic magic. this first is that no two people see the same thing, and that the distance between what two individuals will see, in the same reference space, will become larger the more distant the culture or psychological construct of the tw

eferring to as an aeon, has further implications. the farther an initial resonant "wave" is extended forth, the larger its area of proxemic influence that is created as the resonant energy comes into contact with its harmonically proportional counterparts. what this means is that all who come into contact with that resonance and- have a harmonic empathy with it, will be affected. the resonance of the aeonic current is extended by the words of the aeon. this aeonic current (so-called) is representative of a continuously unfolding scheme of related ideas that form themself into a psychological perspective. particularly, this perspective will have as its point of focus the nature of mans genesis, and as it reflects the interests of the left hand path, the nature of the self consciousness huma

nant wave to the degree that they become a unison with it, they do share qualities that are inherent to the state of the object in question. the importance of the harmonic elements is the fact that individuals who fall into the proper timing of the ideas have available to them a direction. this direction- if followed and investigated- leads towards the primal source and genesis of their affinity. the aeonic resonance offers the freedom to choose the direction of the individual spiritual destiny. the synchronicity to resonate involves two aspects; a unison or direct resonant relationship, and a harmonic relationship. qualitative differences between these two aspects are contained within the degree of consciousness that one has regarding the idea form of the resonance. on an individual level

is that a harmonic response will reflect in itself the qualities of understanding inherent within the individual who is affected. the individuals activity will become synchronous and unison as the exertion becomes aligned with other activities that are being advanced by others. the totality will be a wave of various ideas and personal reflections whose elements are the very energies that comprise the aeonic motion. consciousness of this motion, and consciousness of the individual in relation to this motion, are the tools that each left hand path adept forges into a ladder of actions reflecting that motion. advanced proportional elements, intentional suffering and white noise proxemics, angularism, and polaric methodologies such as resonance, all combine to form the basic ingredients of a f

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

63 64 65lathe book of the elder kings issued by the thelemic order and temple of the golden dawn official holy book of the novus ordo aureae aurora concerning the great white brotherhood received by sir david cherubim copyright (c) 1989 e.v. 0. there is silence. and now the elder kings make speech: 1. we come in the name of the most beloved one, the most mysterious one, whom is the grand lord of the aeon, and whose holy spirit is the life and light of the whole universe. we come as sacred nourishment, as delicious ambrosia and sweet nectar. we come as a blessed sacrament of wisdom and joy unto all. know thou this holy truth! 2. we are the ageless brethren of l.v.x, whose voice is our holy habitation. we are the secret masters of the formless fire who conduct the world's initiation. and kn

th, whose wisdom is eternal and whose understanding is perfection. 16. from the great unmanifest we thunder forth as a voice of great darkness; but this darkness is the one unfathomable mystery of the one true light of the whole universe. 17. there is a calling from the beyond; it awakens your inner vision! the illuminated ones are inspiring your soul from within! thou shalt also become a king of the aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cro

yself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit is our light. he is our truth; and we adore him in all his mighty splendour and power. thus we say unto thee, behold the mystery of the sixfold star initiator: how we are of him and he is of us. concealed in his symbol is our glory of forces: ararita! 20. ours is the sevenfold path of initiation: thou shalt tra

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

hat he believed had been perpetuated by organized religion. on the eve of the summer solstice on june 21, 1975, after his split with lavey, aquino performed a magical ritual and sought to summon satan to appear to him to advise him how best to proceed in his earthly mission. according to aquino, the prince of darkness appeared to him in the image of set and declared to his disciple the dawning of the aeon of set. it was revealed that set appeared to aleister crowley (1875 1947) in cairo in 1904 in the image of crowley s guardian angel, aiwass. at this time, crowley was declared the herald for the advent of the aeon of horus and assumed the title of the beast. in 1966, anton lavey had ushered in the aeon of satan, an intermediary stage that was designed to prepare the way for the aeon of se

THE MAGICIAN S KABBALAH

(wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the spring equinox as a lower manifestation of the cosmic burst of creation in chockmah. the emperor is the law and the logos as is the magus, who gives the "word of the aeon. the tarot cards in the lesser arcana are related to each of the sephiroth based on the simple principle of equal numerations. thus, the aces are attributed to kether, the twos to chockmah, and so forth, down to the tens which are attributed to malkuth. the court cards are attributed to the elements, and the major arcana are attributed to the paths, and through them to the zodiacal, astro

THE MIDDLE PILLAR

eaning "the kingdom"-q baot3l ta. touch the right shoulder and say "kai he dynamis (pronounced "kigh hay din-ah-mees" meaning "and the power- at q guvapt. touch the left shoulder and say "kai he doxa (pronounced "kigh hay dox-ah" meaning "and the gloryu- at q 605a. clasp the fingers over the breast and say "eis tous aionas ton aionon (pronounced "ace tooce eye-oh-nas tone eye-own-own" meaning" to the aeon of aeonsu-&i< o uaamen (pronounced "ah-may-n"-apqv. the pentagrams face east. use dagger or the index finger of the right hand to trace a large lesser banishing pentagram. as you do so, vibrate "theios aer (pronounced "thay-os ah-ay-r "divine airu@&todagger tip or index finger through the center of the pentagram and vibrate "pneuma (pronounced

ccult philosophy, published in 1531, lists michael, raphael, gabriel, and uriel as the "the four princes of the angels, which are set over the four winds, and over the four parts of the world (refer to page 533 of the llewellyn edition, edited by donald tyson) 4. compare to 2 timothy 418 "the lord will deliver me from every evil work, and will save me to h s celestial kingdom; to whom be glory to the aeon of aeons. amen. 5. halevi, kabbalah: tradition of hidden knowledge, 12. 6. ibid, 68. 7. ceremonial magicians. literally "god-workers" 8. levi, transcendental magic, 234. 9. from a 1977 paper titled a possible sol rcefo r the lesser pentagram ritual in a hebrew night prayer by bill heidrick. 206 theb alancbee tweemnin da nd magic 10. levi, transcendental magic, 63. 11. ibid, 67-68. 12 %id

THE NECRONOMICON SIMON VERSION

s (after the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: magick. in 1937, the year lovecraft dies, the nazis banne

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

ld have been one of complete overpowerment rather than of a sudden and dizzy joy. as the aristocratic virtues of one century become the democratic vices of the next, so do the noble renderings of one age of literature become the hackneyed phraseology of the following, this being true whether we are speaking of poetry or prose. vet one attribute alone remains ever youthful as the ages roll by into the aeons, and that is. ecstasy; whether we find it in the rapture of love, the melody of song, or the fire of deity, it is what poe meant by gelevating excitement, h and as we have seen, it was because of its absence that he attacked the epic school of verse. ecstasy lies beyond our gnosis; as we shall hereafter see, it carries us out of ourselves, beyond the mere shell of existence, into the ver

THE DARK FORCES

to match our arroga nce: always mindful never to love anyone or anything so much that we cannot see it die, since death is a natural changing of forces. 7) we would rather die than submit to anyone or anything and this pride is the pride of satan, that symbol of our defiance and a sign of our life-enhancing energy. 8) we prepare- through our magick, our deeds and our living- for the age of fire (the aeon of the dark gods) which is to come, when we shall reach out toward the stars and the new challenges they will bring. 9) our way is difficult and dangerous and is for the few who can truly dare to defy the matrix of forms (like `crosstianity) that stifle the potentiality of our being. it has been said (by nietzsche "the more mediocre, the weaker, the more submissive and cowardly a man is

THE SECRET RITUALS OF THE OTO

f%20the%20o.t.o/p2c3.html (14 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. i therefore affix this red triangle, the apex pointing downwards, as it were a wedge of light splitting the clouds that surround birth, and warming life with its rays, as it is written, the sun of righteousness shall arise, with healing in his wings. this triangle is also the special symbol of the lord of the aeon ra-hoor-khuit; the crowned and conquering child the eternal sun that dieth not, whom we adore. i also gird you with this sword, which you are to keep sharp and bright, neither to draw without need, nor to sheath not without honour. be seated, brother magician (orator reads constitution) s: it is an immemorial custom among us, so that the memory of man runneth not to the contrary, for the

TYSON DONALD THE POWER OF THE WORD

made her appearance than the prince m wins her in marriage, and she is set upon the throne of her mother [first hi. she thus awakens the eld of the original old king; who thereupon becomes a young knight [i, and so renews the cycle. the princess is not only the perfect maiden, but, owing to the death of the prince, the forsaken and lamenting widow. all this occurs in the legends characteristic of the aeon of osiris. it is hardly possible definitely to disentangle these complications, but for the student it is sufficient if he will be content to work with one legend at a time (the book of thoth [new york: weiser, 19741, pp. 150-1) the square brackets in the above quotation are mine. crowley viewed the dynamic of the name as a series of family trines in which the father and mother (i and fir

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

w in a quiet cold breath (as though from the very womb of hel) and return refreshed. be content in your knowledge that your opponent lacks such places of power. magicians wishing to explore the concepts of rest and preservation in a world of change are referred to alvin toffler's future shock and eric hoffer's the ordeal of change. 4. recognize and align yourself with aeonic currents. the word of the aeon is xeper- come into being. as the new aeon itself comes into being, historical and political forces will also come into being. certain cultural artifacts appear with a predisposition to individualism (such as the skateboard and the personal computer. if you seek out these phenomena not only will your personal xeper grow as you work (and work) with them- the phenomena will in turn be empow

o being. as the new aeon itself comes into being, historical and political forces will also come into being. certain cultural artifacts appear with a predisposition to individualism (such as the skateboard and the personal computer. if you seek out these phenomena not only will your personal xeper grow as you work (and work) with them- the phenomena will in turn be empowered by your touch. and as the aeon grows your connections with its external manifestations will move you into a position where you can influence the world more and more. certain manifestations of xeper which are visible. social therapy changing from total care to empowerment, the ending of collectivist/communistic systems, the development of drugs and therapies to increase one's active/effective life by decades, the growin

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

i, we find the genealogy of jesus recited in three series of 14 names, the first under patriarchs and judges, the second under kings, the third under priests and governors. the ancient physicians considered that the 14th day was the crisis of fevers. the moon waxes and wanes, each for 14 days. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 15 was the number of pairs of the aeons, or holy principles in the gnostic scheme of valentinus. 15 is the number by gematria of the 8th sephirah, hod. there were 15 steps in the temple between the antecourt of israel and the women s court and in these were sung the 15 psalms of degrees. psalms cxx- cxxxiv, 15 is the number of jah, a name of god. so the jews who wrote letters for numbers, never wrote jah, 10, 5, for 15, but tv

WORKING CEPHALOEDIUM VERSION 1

. first the refore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alpho nse louis constant with the card `the devil. i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colou rs and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he st ood in the 6th degree of the sign sagittarius, whose letter hath the value of 6 0, the moon being in the 16th degree of the sign cancer whose letter hath the v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues i

e sign sagittarius, whose letter hath the value of 6 0, the moon being in the 16th degree of the sign cancer whose letter hath the v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights of the holy ghost, grand master of the knights of the temple, eidolo n of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy ang el his guardian is aiwaz 93, the god first dawning upon man in the land of sume r, whose breast beareth the token ad

ocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of des ire towards it; and i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying th e instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in t he beast; so that the word of the working is aleph-lamed-dalet-yod weh note: s ic, probably should be aleph-lamed-hay, 36, the square of 6 and the sum of the first eight numbers, etc, etc. now aleph is the letter of hadith as hay of nu i

r venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, un der hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus d eclared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fort ress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit cro wned king in that palace of force and fire. set, the beast, for ayin; thoth, al asto

WORKING CEPHALOEDIUM VERSION 2

ded. first therefore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alphonse louis constant with the card `the devil. i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colours and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he stood in the 6th degree of the sign sagittarius, whose letter hath the value of 60, the moon being in the 16th degree of the sign cancer whose letter hath the value 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 the supreme holy king of ireland, iona and all the britains that are in the sanctuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the

of the sign sagittarius, whose letter hath the value of 60, the moon being in the 16th degree of the sign cancer whose letter hath the value 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 the supreme holy king of ireland, iona and all the britains that are in the sanctuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place of the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of the knights of the holy ghost, grand master of the knights of the temple, eidolon of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy angel his guardian is aiwaz 93, the god first dawning upon man in the land of sumer, whose breast beareth the token advent

vocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of desire towards it; and i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying the instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in the beast; so that the word of the working is aleph-lamed-dalet-yod weh note: sic, probably should be aleph-lamed-hay, 36, the square of 6 and the sum of the first eight numbers, etc, etc. now aleph is the letter of hadith as hay of nuith

or venus, the mighty redemption and nourish ment of love, for nuith the womb of space wherein her lord worketh his work. by this cometh forth the sign of the child, the star-cluster of the twins, under hermes the word, airy, elastic, bisexual, eternally young, the lovers born of one womb, made two that by love they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus declared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fortress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit crowned king in that palace of force and fire. set, the beast, for ayin; thoth, alastor th

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ent "particular exordium" the number preceding the following quotes relates to the table number of the tabula collecta. the passage in italics shows the direct links to the meaning of the tables. 1. at the ending of the night: at the limits of light: tho-oth stood before the unborn ones of time. then was formulated the universe. the birth of wisdom and intelligence. 2. then came the gods thereof: the aeons of the bornless beyond. the establishment of a hierarchy. 3. then there was the voice vibrated. the power of speech. 4. then there was the name declared. which distinguishes all things. 5. at the threshold of the entrance. between the universe and the infinite. hidden knowledge. 6. in the sign of the enterer stood thoth. as before him the aeons were proclaimed. spirits of the air, time i

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

i have renewed my youth; i am osiris, the lord of eternity. thirty-three are the centres of life in my body, thirty-three were the years of my life upon earth; at the end thereof did i relinquish my material life upon the cross of tiphareth. i am the word spoken in silence; i am the anointed of the lord. nine are the letters of my name" 2nd ad "homage unto thee, 0 lord of the starry skies, and of the aeons of the bornless beyond. thou art more glorious than the sun in its rising, thou who didst sacrifice the life of the fleshr 3rd ad "0, grant me a path whereon i may pass in peace, for i am just and true. i have not told lies wittingly, nor have i done aught with deceit' 2nd and 3rd put out four brown candles. ch.ad "he that believeth on me believeth not on me but on him that sent me, and

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