Michael Wynn's Occult Reference Library
THE CROWN,THE CROWNS

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ody should be so enormous that even the milky way has no significance to your size. above your head, as you continue to grow, you should begin to visualize a bright sphere of light coming closer and closer to you. this light is only a small portion of that infinite light which is beyond our comprehension. allow the sphere of light, which appears to be no larger than a dinner plate, to hover above the crown of your head. feel its majestic power, its vastness and the infinite love that it has for all that is created. stretch both of your arms straight out to your sides into the form of a cross. take your right hand and gently plunge your index finger into that light which is above your head and will it to be drawn down as you touch your forehead. have it rest upon your forehead as you vibrat

he groin area and shooting toward the region of the feet. seeing the feet completely engulfed in another sphere, begin vibrating the god name adonai ha-aretz. 95 when this last step is completed, you should have a total of five spheres, each brightly luminated and all connected by one beam of light. each of the spheres are attributed to the sephiroth on the pillar of mildness of the tree of life. the crown kether invisible daath solar plexus tiphareth groin yesod feet malkuth stay in this state for as long as you desire. you may use this time to meditate or contemplate on the energies invoked. at this time you may end the ritual by taking a deep breath, and as you exhale, visualize all the spheres and lines fading, keeping in mind that the energies are still present, but invisible. end wit

3 8 INITIATION CEREMONY

rns to his place. hiereus: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) before you is represented the symbolism of the garden of eden. at the summit are the supernal sephiroth summed up and contained in aima elohim, the mother supernal, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is

4 7 INITIATION CEREMONY

circle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash issuing from the circle forms exactly the astrological symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolizing the establishment of the triad therein, and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell, who are also symbolized by the men falling headlong. on the right hand side of the tower is light, and the representation of the tree of life by the ten circles thus disposed. on the left hand side is darkness and eleven circles, symbolizing the qlippoth. hiero: heg: pract: move to the tablet in the east. heg

is the symbolism of the brazen sea, which king solomon made. it was 10 cubits diameter answering to the sephiroth; the height was 5 cubits the number of the letter heh. 30 cubits was its circumference, the 10 cubits multiplied by the ternary. beneath the rim were 300 knots, the number of the holy letter shin and of the name ruach elohim and it stood upon the 12 oxen, answering to the 12 stars of the crown of aima, the great mother. it is the synthesis of binah, containing the waters of creation. heg: places candidate in a seat in west facing hierophant. hiero: returns to place. hiero: i now congratulate you, honoured frater (soror) on having passed through the ceremony of philosophus and in recognition thereof, i confer upon you the mystic title of pharos illuminans, which means the illum

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

t, then the goddess candle on other side. if you are working as a group, the person leading the ritual can light the candles* call on the person who is being healed, wherever they are, to visualise themselves in a cone of blue light at the time you will be carrying out the ritual* with feet apart, draw up light through your feet, let it spread through your legs, up your body, your arms and though the crown of your hand (this process is sometimes referred to as raising a light body* then cast the circle. join hands if you are in a group and, beginning with the person in the north of the group, pass the power deosil from hand to hand, chanting: may the circle be unbroken* if you are working alone, walk around the outside of a visualised circle of light about five feet in diameter, pointing t

ABRAMELIN2

operation be finished, if one performeth it in a dwelling-house; for in the open country one cannot do this. thus in this point as in all the others, we should rule and govern ourselves according unto the means at our disposal. the altar, which should be made of wood, ought to be hollow within after the manner of a cupboard, wherein you shall keep all the necessary things, such as the two robes, the crown or mitre, the wand, the holy oils, the girdle or belt, the perfume; and any other things which may be necessary. 45the second habiliments will be a shirt or tunic of linen, large and white, with well and properly made sleeves. the other robe will be of crimson or scarlet silk with gold, and it should not be longer than just unto the knees, with sleeves of similar stuff. as for these vest

d, in the morning ye shall commence all that is commanded in the ninth chapter,53 and further observe this present chapter. when first ye shall enter into the oratory, leave your shoes without, and having opened the window,54 ye shall place the lighted coals in the censer which55 you shall have brought with you, you shall light the lamp, and take from the cupboard of the altar your two vestments, the crown, the girdle and the wand, placing them upon the altar. then take the sacred oil in your left hand, cast some of the perfume upon the fire, and place yourself upon your knees,56 praying unto the lord with fervour. the orison. o lord god of mercy; god, patient, most benign and liberal; who grantest thy grace in a thousand ways, and unto a thousand generations; who forgettest the iniquities

should wish to teach to talk; but only and solely to give unto you an idea of the manner in which we should pray. having finished your orison, rise from your knees, and anoint the centre57 of your forehead with a little of the sacred oil; after this dip your finger into the same oil, and anoint therewith the four upper corners of the altar. touch also with this holy oil the vestments, the girdle, the crown, and the wand, on both sides. you shall also touch the doors and the windows of the oratory. then with your finger dipped in the oil you shall write upon the four sides of the altar these words, so that they may be perfectly clearly written on each side: in whatever place it may be wherein commemoration of my name shall be made, i will come unto you and i will bless you. this being done

in all the essential points. having then reposed yourself during the night, you shall rise in the morning before dawn, and shall enter into the oratory; and having placed the lighted charcoal in the censer, light the lamp also. you shall then robe yourself, taking first the white vestment, and over this you shall put on that66, of silk and gold, then the girdle, and upon your head you shall place the crown, and you shall lay the wand upon the altar. then, having put the perfume in the censer you shall fall upon your knees, and pray unto almighty god to grant you the grace to finish your operation unto the praise and glory of his holy name, and for your own use and that of your neighbour. also you shall supplicate your guardian angel to aid you, and to govern your heart with his counsel, an

s not so considered by god and by your guardian angel and in such case you shall change your demands. now, as regardeth the symbols for evil operations, these shall you obtain more easily; seeing that after (putting on) the perfume, there is nothing else to do but to make your orisons. then being clad in your white tunic, you shall put on over it the silken vestment and the girdle, and after that the crown, taking the wand in your hand, and placing yourself at the side of the altar towards the terrace. then, holding the wand, conjure in the same manner as you did on the second day. and when the spirits shall have appeared, you shall command them in no way to quit the place, until they shall have manifested unto you the symbol of the operation which you desire, together of abramelin the mag

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behind the mountains of the scorpion. no word must be changed. these must not be shown to any but the properly instructed. to show them to anyone other is to ask the curse of ninnghizhida on yourself and upon your generations. the book maklu of the burnings: the exorcism of the crown of anu the priest, in time of peril, shall put on the spotless white crown of anu with the eight-rayed seal and stand in the prescribed manner with the tablets of calling on his breast and the copper dagger of inanna in his right hand, aloft. for, it is said, if a man builds a fire, does he no build it in a pit, that he might not be harmed thereby? thus is it true of the uduggu we call

precious silk, or expensive cloth. and the colours thereof shall be only black and white, and no other. and the frontlet of calling, and the standards of calling, shall all be of fine cloth, and in the colours of ninib and inanna, that is, of black and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdued the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the operations of calling only, and at other times shal

bara ye zigashubba na agsishamaziga namza ye innin durre esh akki ugu agba andagub! to recover potency (tie thee knots in a harp string; entwine around both right and left hands, and chant the following incantation seven times, and potency will return) lillik im linu ush kiri lishtakssir erpetumma tiku littuk ni yish libbi ia lu amesh id ginmesh ishari lu sayan sayammi ye la urrada ultu muxxisha! the crown of anu of calling the frontlet of calling the copper dagger of inanna of calling the seal of the north gate the seal of the east gate the seal of the south gate the seal of the west gate one type of mandal of calling another type the book of fifty names the book of fifty names of marduk, defeater of the ancient ones this is the book of marduk, begotten of our master enki, lord of magicia

h and darkness fell upon ishtar the dark waters rose and carried the goddess of light to the realms of the night. and the serpent spoke: enter queen of heaven of the great above that kur may rejoice that cutha may give praise that kutu may smile. enter that kutulu may be pleased at thy presence and ishtar entered. and there are seven gates and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serpent, has thou removed my first jewel? and the serpent answered thus is, the covenant of old, set down before time, the rules of the lady of kutu. enter the first gate. and the second gate ninnghizhidda removed the wand the wand of lapis lazuli he took away and ishtar asked why, neti, has thou removed my second jewel? and

ALEISTER CROWLEY BOOK OF LIES

[13] 2 kappa-epsilon-phi-alpha-eta beta the cry of the hawk hoor hath a secret fourfold name: it is do what thou wilt.(3) four words: naught-one-many-all. thou-child! thy name is holy. thy kingdom is come. thy will is done. here is the bread. book of lies get any book for free on: www.abika.com 13 here is the blood. bring us through temptation! deliver us from good and evil! that mine as thine be the crown of the kingdom, even now. abrahadabra. these ten words are four, the name of the one [14] commentary( beta) the "hawk" referred to is horus. the chapter begins with a comment on liber legis iii, 49. those four words, do what thou wilt, are also identified with the four possible modes of conceiving the universe; horus unites these. follows a version of the "lord's prayer, suitable to horu

any book for free on: www.abika.com 152 the devil, the ostrich, and the orphan child death rides the camel of initiation.(36) thou humped and stiff-necked one that groanest in thine asana, death will relieve thee! bite not, zelator dear, but bide! ten days didst thou go with water in thy belly? thou shalt go twenty more with a firebrand at thy rump! ay! all thine aspiration is to death: death is the crown of all thine aspiration. triple is the cord of silver moonlight; it shall hang thee, o holy one, o hanged man, o camel-termination-of-thethird- person-plural for thy multiplicity, thou ghost of a non-ego! could but thy mother behold thee, o thou unt!(37) the infinite snake ananta that surroundeth the universe is but the coffin-worm [156] commentary( omicron-gamma) the hebrew letter gimel

ALEISTER CROWLEY BOOK OF THE LAW

pe in other spells. wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! ii,71: but exceed! exceed! ii,72: strive ever to more! and if thou art truly mine-and doubt it not, an if thou art ever joyous!-death is the crown of all. ii,73: ah! ah! death! death! thou shalt long for death. death is forbidden, o man, unto thee. ii,74: the length of thy longing shall be the strength of its glory. he that lives long& desires death much is ever the king among the kings. ii,75: aye! listen to the numbers& the words: ii,76: 4 6 3 8 a b k 2 4 a l g m o r 3 y x 24 89 r p s t o v a l. what meaneth this, o prophet? thou

ALEISTER CROWLEY CONCERNING DEATH

of eternity, whose trees are the hair of nuit thy mistress! thrill with the joy of life and death! know, hunter mighty and swift, the quarry turns to bay! thou has but to make one sharp thrust, and thou hast won. the virgin of eternity lies supine at thy mercy, and thou art pan! thy death shall be the seal of the promise of our age-long love. hast thou not striven to the inmost in thee? death is the crown of all. harden! hold up thyself! lift thine head! breath not so deep- die! or art thou still entangled with the thorny plaits of wild briar rose that thou hast woven in thy magick dance on earth? are not thine eyes strong enough to bear the starlight? must thou linger yet awhile in the valley? must thou dally with the shadows in the dusk? then, if it be thy will, thou hast no right but t

ALEISTER CROWLEY LIBER 777

aves of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the sav

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ds are attributed to this trinity<christian trinity are of a nature suited only to initiates of the ix degree of o.t.o, as they enclose the final secret of all practical magick> an immeasurable abyss divides it from all manifestations of reason or the lower qualities of man. in the ultimate analysis of reason, we find all reason identified with this abyss. yet this abyss is the crown of the mind. purely intellectual faculties all obtain here. this abyss has no number, for in it all is confusion. below this abyss we find the moral qualities of man, of which there are six. the highest is symbolised by the number four. its nature is fatherly<venus; so that the mother-idea is included. a

rns west, and makes with the censer+ before the "priest "thrice as before" be the priest fervent of body and soul"(the children resume their weapons as they are done with) the "deacon "now takes the consecrated robe from the high altar and brings it to her. she robes the "priest "in his robe of scarlet and gold" be the flame of the sun thine ambiance, o thou priest of the sun "the "deacon "brings the crown from the high altar (the" 348 "crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels; at will. but it must have the uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet" be the serpent thy crown

to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter<(i.e. the matter of cereberus> is not of tiphereth without, but tiphereth within. i. 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more (a) avoid using some common word, such as "and" or "the" or "but; use a paraphrase (b) avoid using some letter of the alphabet, such as "t" or "s" or "m; use a paraphrase (c) avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others. 427 2. on each occasion that thou art betr

serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. ii. 0. the horse is action. man, rule thine action. how else shalt thou master the father, and answer the fool at the left hand gateway of the crown? 1. here are practices. each may last for a week, or more (a) avoiding lifting the left arm above the waist (b) avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the horse the

rning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii. 0. the ox is thought. man, rule thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more (a) avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. 428 (b) by some device, such as the changing of thy ring from one finger to another, create in thyself tw

ALEISTER CROWLEY MAGICK WITHOUT TEARS

e is help& hope in other spells. wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein "but exceed! exceed "strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all" 5 the mystic's idea of deliberately stupefying and stultifying himself is an "abomination unto the lord" this, by the way, does not conflict with the rules of yoga. that kind of suppression is comparable to the restrictions in athletic training, or diet in sickness. magic without tears get any book for free on: www.abika.com 128 now we get back to the qabalah- how to make use of

ALEISTER CROWLEY MEDITATION

once more into a rod<exodus for a rod of almond is hebrew letters: mem-tet-hay hay-shin-qof-dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural sou

the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos, the word; hence some have said that the word is the will. thoth the lord of magic sic is also the lord of speech; hermes the messenger bears the caduceus. word should express will: hence the mystic name of

works of fire must sprinkle with the lustral water of the loud-resounding sea" it is the sea that purifies the world. and the "great sea" is in the qabalah a name of binah "understanding" it is by the understanding of the magus that his work is purified. binah, moreover, is the moon, and the bowl of this cup is shaped like the moon. this moon is the path of gimel through which the influence from the crown descends upon the sun of tiphereth. and this is based upon the pyramid of fire which symbolizes the aspiration of the student. in hindu symbolism the amrita or "dew of immortality<mortal> drips constantly upon a man, but is burnt up by the gross fire of his appetites. yogis attempt to catch and so preserve this dew by turning back the tongue i

one must not allow the circle to be broken by the demon; one must not allow any one idea to carry one away. it will readily be seen how very elementary and false all this is- but for the beginner it is necessary. in all dealings with demons the point of the sword is kept downwards, and it should not be used for invocation, as is taught in certain schools of magick. if the sword is raised towards the crown, it is no longer really a sword. the crown cannot be divided. certainly the sword should not be lifted. the sword may, however, be clasped in both hands, and kept steady and erect, symbolizing that thought has become one with the single aspiration, and burnt up like a flame. this flame is the shin, the ruach alhim, not the mere ruach adam. the divine and not the human consciousness. 90 t

the crown cannot be divided. certainly the sword should not be lifted. the sword may, however, be clasped in both hands, and kept steady and erect, symbolizing that thought has become one with the single aspiration, and burnt up like a flame. this flame is the shin, the ruach alhim, not the mere ruach adam. the divine and not the human consciousness. 90 the magician cannot wield the sword unless the crown is on his head. those magicians, who have attempted to make the sword the sole or even the principal weapon, have only destroyed themselves, not by the destruction of combination, but by the destruction of division<
nner. see liber cdxviii, aethyr xiii> in tending his garden seeketh not to single out the flower that shall be nemo after him. and we are not told that nemo might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be nemo after him! 107 chapter xi the crown the crown of the magician represents the attainment of his work. it is a band of pure gold, on the front of which stand three pentagrams, and on the back a hexagram. the central pentagram contains a diamond or a great opal; the other three symbols contain the tau. around this crown is twined the golden ureaus serpent, with erect head and expanded hood. under the crown is a crimson cap of

om, and the teacher of magick. the ateph crown has two ram's horns, showing energy, dominion, the force that breaks down obstacles, the sign of the spring. between these horns is the disk of the sun; from this springs a lotus upheld by the twin plumes of truth, and three other sun-disks are upheld, one by the cup of the lotus, the others beneath the curving feathers. there is still another crown, the crown of amoun, the concealed one, from whom the hebrews borrowed their holy word "amen" this crown consists simply of the plumes of truth. but into the symbolism of these it is not necessary to go, for all this and more is in the crown first described. the crimson cap implies concealment, and is also symbolical of the flood of glory that pours upon the magician from above. it is of velvet for

is above had become that which is below. if a diamond be worn, it is for the light which is before all manifestations in form; if an opal, it is to commemorate that sublime plan of the all, to fold and unfold in eternal rapture, to manifest as the many that the many may become the one unmanifest. but this matter is too great for an elementary treatise on magick. the serpent which is coiled about the crown means many things, or, rather, one thing in many ways. it is the symbol of royalty and of initiation, for the magician is anointed king and priest. 108 it also represents hadit, of which one can here only quote these words "i am the secret serpent coiled about to spring; in my coiling there is joy. if i lift up my head, i and my nuit are one; if i droop down mine head and shoot forth ven

principles "see" bhagadvadgita, sic 777, etc "guru" teacher "hadit "see "liber legis" equinox vii. also "liber 555 "hathayoga pradipika" a book on physical training for spiritual purposes "hod" splendour, the 8th "emanation" of the absolute "kamma" pali dialect of karma "q.v "karma "that which is made "the law of cause and effect "see "science and buddhism" crowley, coll. works, vol. ii "kether" the crown, 1st "emanation" of the absolute "lao tze" great chinese teacher, founder of taoists "see" tao teh "k"ing "liber legis "see" equinox vii for facsimile reproduction of ms. 123 "lingam" the unity or male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david dwd giv

ALEISTER CROWLEY SEPHER SEPHIROTH

a title of malkuth nynp 191 face, countenance nypn) cessations, futilities, nothings mysp) a box, chest; a repository hpwq 192 poisonous wind: the gsamun h, or gsimoon h hp(lz ye shall cleave in hwhy (cf. 220) hwhyb myqbdx 194 righteousness, equity, justice; the sphere of jupiter qdc 195 a flock hnqm visitation hdwqp neptune (referred to kether) nw+pn 196 the sea of wisdom (s.d. 1:28, etc) pws my the crown, summit, point; thorn (cf. 140) cwq ages; worlds mymlw( narrowness; oppression qwc 197 most high god nwyl( l) 198 victories myxcn 199 a giving freely; charity hqdc 200 wings mypnk a branch pn( bone; substance, essence; body mc( archetypal nwmdq summer cyq a sling; a casting-net (lq divination; witchcraft msq 201 light (ch) r) 202 to make empty qqb corn, grain; a field; son; pure, empty;

y; hero rbg mountain rh 206 assembly; area )rd) hail drb spake; word, thing; cloud; murrain rbd they of the world mlw( ymy to see, observe, perceive; to consider h)r 207 a scorpion (cf. 372) b)rg) lord of the universe mlw( nwd) light (aur is the balanced light of open day; cf. 9& 11) rw) limitless pws ny) ate hrb walled, fenced rdg that which cuts rbh the elders (deut. 21:19) mynqz melt, fuse qqz the crown of the ark; strange, foreign; border rz to grow great, multiply hbr demons; injurers myqyzm 208 feather hrb) a cistern rwb bowed rhg to make strife; contend hrg locusts hbr) to kill grh abominable )rz multitude bwr hole rx cedar zr) 209 chief seer or prophet (hence abra-melin) h)rb) reward, profit, prize hrg) to delay, tarry; behind (prep) rx) way xr) dispersed rzb sojourned, dwelt; whel

her nymwy kyt( swords twbrx day *mwy the avenging angel *l)wgh k)lm 617 mighty acts (pl. of gstrength h; ps. 106:2) twrwbg the pillars of fire and cloud nn(hw#)h ydwm( pisces: fishes *mygd formidable, terrible *mwy) 618 contentions twbyr loves, amours (see 499 *mybh) 619 latest, last, after-part, end, extreme; remainder, remnant; future tyrx) brethren (referred to lilith& samael *myx) 620 kether: the crown rtk chokmah, binah, daath; the first descending triad t(dw hnyb hmkx to hide, treasure up (ps. 31:20) tnpc the doors myr# spirits, ghosts twxwr 621 the point of a sword brx txb) by-paths (see 1351) twxrw) 622 blessings tkrb the depths of the sea (samael and his wife) my twlwcm breadths twbwxr 623 holy spirit #dqh xwr the nose *m+wx 624 the number of letters in the great table of enoch (n

adem, fillet *cyc the end, appointed time (dan. 12:14; see 305 *cq terror *pr the horn; head; to send out rays, shine *nrq tooth *n# whole; irreproachable; perfect; wholeness; sincerity; perfection *mt 1001 you (masc. pl *mt) 1002 the bank of a stream rw)yh tp# an approach *nbrq 1004 the fruit of a tree yielding seed (rz (rz c( yrp grew fat; anointed *n#d 1006 instructions, glaws h (cf. 611) twrt the crown, summit, point; thorn (cf. 140 *cwq the ankles *mylwsrq 1008 winter *prx the breastplate of the high priest *n#x 1009 satan: the adversary *n# 1010 summer *cyq shin: a tooth *ny# craftiness, cunning *myl# witchcrafts, sorceries *myp#k 1011 foundations (ch *ny) the mountain zion *nwyc rh the essence of man *md)h t) the deep, the abyss (gn. 49:25 *mwht 1013 king of terrors *twhlb klm 1014

ALEISTER CROWLEY TAO TEH KING

china) so also the sage, skilled in man-emancipation-craft, useth all men; understanding the value of everything, he rejecteth nothing. this is called the occult regimen. 2. the adept is then master to the zelator, and the zelator assisteth and honoreth the adept. yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. this is called the crown of mystery((the adept has become so absolutely natural that he appears unskillful. ars est celare artem. it is only he who has started on the path that can divine how sublime is the master) 32 chapter xxviii the return to simplicity. 1. balance thy male strength with thy female weakness and thou shalt attract all things, as the ocean absorbeth all rivers; for thou shalt formulate the exc

ALEISTER CROWLEY THE LAW OF LIBERTY

canst thou bear more joy. be not animal: refine thy rapture! if the law of liberty get any book for free on: www.abika.com 5 thou drink, drink by the eight-and-ninety rules of art; if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! but exceed! exceed! strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all" lift yourselves up, my brothers and sisters of the earth! put beneath your feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for "there is no law beyond do what thou wilt" lift yourlseves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven an

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

very department of life in which, from distaste or laziness, i did not 'exceed, is constantly crippling me in one way or another- and i recognize with savage remorse that the weakness which i could have corrected so easily in my twenties is in my forties an incurably chronic complaint. al ii,72 "strive ever to more! and if thou art truly mine-and doubt it not, an if thou art ever joyous!-death is the crown of all" the old comment 72. there is no end to the path- death crowns all. the new comment this striving is to be strenuous. we are not to set our lives at a pin's fee "unhand me, gentlemen! i'll make a ghost of him that lets me" death is the end that crowns the work. evolution works by variation. when an animal develops one part of itself beyond the others, it infringes the norm of its

ccess in training the throat of the tenor and the fingers of the fiddler. but all laws are alike in this: they agree that power and tone come from persistently practising the proper exercise without overstraining. when a faculty is freely fulfilling its function, it will grow; the test is its willingness to 'strive ever to more; it justifies itself by being 'ever joyous. it follows that 'death is the crown of all. for a life which has fulfilled all its possibilities ceases to have a purpose; death is its diploma, so to speak; it is ready to apply itself to the new conditions of a larger life. just so a schoolboy who has mastered his work, dies to school, reincarnates in cap& gown, triumphs in the trips, dies to the cloisters, and is reborn to the world. note that the atu "death" in the tar

hat moves by undulations like light, and gives man wisdom at the price of toil suffering and mortality; and the eagle that soars, its lidless eyes bent boldly upon the sun "death" is, to the initiate, as inn by the wayside; its marks a stage accomplished; it offers refreshment, repose, and advice as to his plans for the morrow. but in this verse the main point is that death is the 'crown' of all. the crown is kether, the unity "love under will" having been applied to all nuith-possibilities of all khu-energies of any hadit-central-star, that star has exhausted itself perfectly, completed one stage of its course. it is therefore crowned by death; and, being wholly itself, lives again by attracting its equal and opposite counterpart, with whom 'love under will' is the fulfilment of the law

necessary to my own initiation. weh note: as the current grand treasurer general of the order, i feel it incumbent upon me to offer a defense of general cowie. in point of fact crowley's pro-german involvement in the usa, whether clandestine on behalf of the allies or not, occasioned a police raid on his british office. cowie, a deafmute thousands of miles away from crowley, could hardly prevent the crown from seizing the golden book and such assets as lay about. cowie's letters to crowley were filled with invective against the axis powers out of simple precaution of reputation. crowley also was unable to understand that the british government had seized his book sales stock. crowley instead blamed the management of the warehouse! hrumachis is the dawning sun; he therefore symbolizes any

rainbow. he hath beheld the light, but only in division. nor had he won to this sphere except by temperance, under which name we mask the art of pouring freely forth the whole of our life, to the last spilth of our blood, yet losing never the least drop thereof. al iii,66 "through the third, stones of precious water" the new comment now once again the adept aspires and comes to the sphere called the crown numbered 1, referred to the god ra-hoor-khuit himself in man, to the beginning of whirling motions, and the first mode of matter (see liber 777, the equinox, and book 4 for these attributions) its secret truth is that earth is heaven as heaven is earth, and shows the aspirant to himself as being a star. all that seemed to him reality is not even to be deemed illusion, but all one light i

ALEISTER CROWLEY THE OTO GNOSTIC MASS

d. she returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from high altar, and brings it to her. she robes the priest in his robe of scarlet and gold. be the flame of the sun thine ambience, o thou priest of the sun! the deacon brings the crown from the high altar (the crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels, at will but it must have the uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou

ALEISTER CROWLEY THE QABALAH

but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle 0 represents the negative, and the 1 the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus: that the heaven is in the earth, but after an earthly

image of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, is it the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus: the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is

are regarded as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pil

r that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical tree of life, on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before t

it is better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon

eval/ renaissance; fragment 186 in the westcott edition. cf. the hermetic discourse the eighth reveals the ninth (nhc vi 52.1 63.32; in some versions of hermeticism and graeco-egpytian magick the 9th sphere (counting upwards) lies beyond the sphere of the planets and fixed stars and is the realm of the divine t.s. liber lviii 34 scholion g. 9= f, a serpent. and the serpent is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph, the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion. 9=

licht, liebe, leben was the mystic name of the mother-temple of the g\d. 72 twza, a hebrew spelling of azoth, also adds to this number. vide liber cdxiv t.s. 73 comparing this with the mathers translation, this appears to be a loose paraphrase of von rosenroth s glosses rather than a direct quote; the relevant paragraphs are 696 and 697 t.s. liber lviii 42 the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the laugh

ALEISTER CROWLEY EQ I 1

men that in the end he accomplished is in the form of a lion. this then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted "he slayeth sir lionel the warder of the marches" so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull's. 90 moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working "he slayeth sir merlin the wizard" yet

ck and give me of the fruit of the tree of life that i may eat thereof, so that my eyes shall be opened, and that i become as a god in understanding, and live for ever" then she laughed subtly, and answered me saying "understanding, o fool that art so wise, is ignorance. fire licketh up water, and water quencheth fire; and the sword which one man fleeth from, another sheatheth in his breast. seek the crown of truth, and thou shalt be shod with the sandals of falsehood; unclasp the girdle of virtue, and thou shalt be wrapped in the shroud of vice" and, when she had finished speaking, she wove from her lips around me a net-work of cloud and of flame; and in a subtle song she sang to me "in the web of my tongue hast thou been caught; in the breath of my mouth shalt thou be snared. for time sh

things are found, and as an inexhaustible well of water around whose mouth grows the wild apricot, in which the bees set their sweet hives, she shall be both food and drink to the hearts of men: a well of life unto this world, yea! a goodly tavern wherein cool wine is sold, and good cheer is to be had, and where all shall be filled with the joyaunce of love. thus shall men attain to the unity of the crown and become as kings unto themselves. but the way is long and hilly and beset with many pitfalls, and it traverses a foul and a wild country. indeed we see before us the towers and the turrets, the domes and the spires, the roofs and the gables, glittering beyond the purple of the horizon, like the helmets and spears of an army of warriors in the distance. but on approaching we find that

t with many pitfalls, and it traverses a foul and a wild country. indeed we see before us the towers and the turrets, the domes and the spires, the roofs and the gables, glittering beyond the purple of the horizon, like the helmets and spears of an army of warriors in the distance. but on approaching we find that the blue of the sky-line encompasses a dark wood wherein are all things unmindful of the crown, and where there is darkness and corruption, and where lives the tyrant of the world clothed in a robe of fantastic desires. yet it is here that the golden key has been lost, where the hog, the wolf, the ape, and the bearded goat hold revel. here are set the pavilions of dreams and the tented encampments of sleep, in which are spread the tables of demons, and where 218 feast the wantons

e of fantastic desires. yet it is here that the golden key has been lost, where the hog, the wolf, the ape, and the bearded goat hold revel. here are set the pavilions of dreams and the tented encampments of sleep, in which are spread the tables of demons, and where 218 feast the wantons and the prudes, the youths and the old men, and all the opposites of virtue and of vice. but he who would wear the crown must find the key, else the door of the palace remains closed, for none other than he can open it for him. and he who would find the key of gold must seek it here in the outer court of the world, where the flatterers, and the parasites, and the hypocrites, buzz like flies over the fleshpots of life. now he who enters the outer court sees set before him many tables and couches, at which w

of night, and shouted in thy joy "let there be light" now that thou has seized the throne, thou shalt pass the portals of the tomb and enter the temple beyond. 228 there thou shalt stand upon the great watch-tower of day, where all is awakenment, and gaze forth on the kingdom of the vine and the land of the houses of coolness. thou shalt conquer the empire of the sceptre, and usurp the kingdom of the crown, for thou art as a little child, and none shall harm thee, no evil form shall spring up against thee. for yesterday is in thy right hand, and to-morrow in thy left, and to-day is as the breath of thy lips. i am the unveiled one standing between the two horizons, as the sun between the arms of day and night. my light shineth upon all men, and none can do me harm, neither can the sway of m

s bright with rays of pure emerald light, for thou art lord of the beams of light. thou illuminest the two lands with rays of turquoise and beryl, and sapphire, and amethyst; for lord of love, lord of life, lord of immensity, lord of everlastingness is thy name. thou hast become as a tower of effulgence, whose foundations are set in the hearts of me, yea! as a mountain of chrysoleth slumbering in the crown of glory! whose summit is god! 229 [book ii "the scaffolding" will appear in no. 2] f_ the star in the west by captain j. f. c. fuller "fourth large edition now in preparation" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken

ALEISTER CROWLEY EQ I 5

rpions that writhe and curl in the fiery breast of an arab girl["the dancers issue from beyond the veil" 18 "the prophet" sway like the lilies, gentle girls! like lilies glimmer! furl yourselves as he lily furls its radiance dimmer! curl as the lily-petal curls, subtler and slimmer! unfold your ranks and waft yourselves apart, that i may guess what pearl is at the heart, what dew-drop glistens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowel

tians and violets, wandering through fields of corn, under the first kiss of the morn in still and shimmering air "the queen of the dancers" no! no! the weird is woe. the law is this, most surely this! that who hath seen may never kiss. the soul is at war with the flesh and the mind. life is dumb, and love is blind "the prophet" i am the prophet of the gods. i have put these eyes out to attain to the crown of the pallid periods that pulse in the almighty brain! i have striven all my life for this; that i might see, and still might kiss "the musicians" vain! vain! time is sane. fain! fain! space is plain. time passes once, and is not found. space divides once, not heals the wound. knell! knell! the shattered shell that could not break the word of hell. whirl! whirl! the wanton girl (curve

r ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle o represents the negative and the i the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of of the sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or the number ten of the hidden sephiroth. thus "kether is in malkuth and malkuth is in kether" or as an alchemical author of great repute (thomas vaughan, better known as eugenius philalethes) says, apparently quoting from proclus "that the heaven is in the earth, but after an earthly manner; and that the earth is in the

mage, of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, it is the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is kthr, kether, the crown. the divine name attributed to it is the name of the father given in exod. iii. 4: ahih, eheieh, i am. it signifies existence. the first sephira contains nine, and produces them in succession thus- the number 2 or the duad. the name of the second sephira is chkmhm, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active an

es are regarded as the two scales of the balance, and the uniting sephira as the beam that joins them. thus, then, the term balance maybe said to symbolise the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower, and middle. now, these three are represented thus: the supernal, or highest, by the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pill

t the three masculine sephiroth are on the right, the three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical "tree of life" on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son, and holy spirit, which in their highest divine nature are symbolised by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world; or, in qabalistical language, the universe was born from the union of the crowned king and queen. but according to the qabalah, befor

it is better to study the kabbala denudata of knoor von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns, and the like. 88 the flashing sword follows the course of the numbers; and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge

he highest and worthiest of the numbers. scholion alpha "the number nine is sacred, and attains the summits of philosophy" zoroaster. scholion beta. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied,the sum of the figures is always 9 "e.g" 9 x 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion gamma. 9= hb:tet, a serpent. and the serpent is the holy uraeus, upon the crown of the gods. scholion delta. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, too, is the same ancient as in 0, aleph "the fool" and aleph= 1. scholion epsilon. 9= isvd= 80= p= mars= 5= hb:heh= g =gml= 73= chkmh= the mother= binah= 3= ab= the father( 1+ 2) mystic number of chokmah= chokmah= 2= b= the magus= i=

ominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a\ the supernals are supported upon two squares- r--b a--b a--h abad= dd, love, 8. a--d r--a ahra= avr, light, 207. now 8 x 207= 1656= chi, living, and 207= 9 x 23, chih, life. at this time "licht, liebe, leben" was the mystic name of the mother-temple of the g. d. 117 the five letters used in the word are a, the crown; b, the wand; d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= ath iav, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the "lau

e, suddenly, gone. came the voice of the lord "now receive the reward 130 of the laughers at life, who, faint, have not failed; who, weak, have not wailed: my one jewel- a wife "since the ape stood erect for a sign of his sect there have only been ten. so perfect were they that their names are to-day forgotten of men" i took her, and still through the wit and the will and the way and the word and the crown of all these, by the water at ease sings our bliss as a bird. together! together! the wage of the weather 131 i liberty, light; is loyalty, love; is laughter, above the caprices of night. from ocean emergent springs splendid, assurgent, the strenuous sun. the shadows are gone, but the tune ripples on, and the word is but one. let all that is living unite in thanksgiving to heaven above

ALEISTER CROWLEY EQ I 5

wn tongue. but this is the interpretation thereof: let the stars be burnt up in the fire of my nostrils! let all the gods and the archangels and the angels and the spirits that are on the earth, and above the earth, and below the earth, that are in all the heavens and in all the hells, let them be as motes dancing in the beam of mine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall

atrice at the breast of an harlot that giveth death for milk. thou art the asp that has stolen into the cradle of the babe. glory unto thee, who art twined about the world as the vine that clingeth to the bare body of a bacchanal. also, though i be planted so firmly upon the earth, yet is my blood wine and my breath fire of madness. with these wings, though they be but little, i lift myself above the crown of the yod, and being without fins i yet swim in the inviolate fountain. i disport myself in the ruins of eden, even as leviathan in the false sea, being whole as the rose at the crown of the cross. come ye unto me, my children, and be glad. at the end of labour is the power of labour. and in my stability is concentrated eternal change. for the whirlings of the universe are but the cours

e union with the many" for she is 83 love, and her love is one, and she hath divided the one love into infinite loves, and each love is one, and equal to the one, and therefore is she passed "from the assembly and the law and the enlightenment unto the anarchy of solitude and darkness. for ever thus must she veil the brilliance of her self" o babylon, babylon, thou mighty mother, that ridest upon the crown d beast, let me be drunken upon the wine of thy fornications; let thy kisses wanton me unto death, that even i, thy cup-bearer, may "understand" now, through the ruddy glow of the cup, i may perceive far above, and infinitely great, the vision of babylon. and the beast whereon she rideth is the lord of the city of the pyramids, that i beheld in the fourteenth aethyr. now that is gone in

st for the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censor shall stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he

nknown king. for my name is called aiwass, that is eight and seventy. and i am the influence of the concealed one, and the wheel that hath eight and seventy parts, yet in all is equivalent to the gate that is the name of my lord when it is spelt fully. and that gate is the path that joineth the wisdom with the understanding. thus hast thou erred indeed, perceiving me in the path that leadeth from the crown unto the beauty. for that path bridgeth the abyss, and i am of the supernals. nor i, nor thou, nor he can bridge the abyss. it is the priestess of the silver star, and the oracles of the gods, and the lord of the 114 hosts of the mighty. for they are the servants of babalon, and of the beast, and of those others of whom it is not yet spoken. and, being servants, they have no name, but we

mercury, and h and vau are the perfected sulphur and salt. but now i come into the centre of the maze, and whirling dust of stars and great forgotten gods. it is the whirling svastika which throws off all these things, for the svastika is in aleph by its shape and number, and in beth by the position of the arms of the magician, and in gimel because of the sign of the mourning of isis, and thus is the crown defended by these three thunderbolts. is not thrice seventeen fifty-one, that is, failure and pain? now i am shut out again by this black svastika with a corona of fire about it. and a voice cries: cursed be he that shall uncover the nakedness of the most high, for he is drunken upon the wine that is the blood of the adepts. and babalon hath lulled him to sleep upon her breast, and she h

t the disk. it is the ateph crown of thoth, and there is the shaft of burning light, and beneath there is a silver wedge. i shudder and tremble at the vision, for all about it are whorls and torrents of tempestuous fire. the stars of heaven are caught in the ashes of the flame. and they are all dark. that which was a blazing sun is like a speck of ash. and in the midst the arrow burns! i see that the crown of the arrow is the father of all light, and the shaft of the arrow is the father of all life, and the barb of the arrow is the father of all love. for that silver wedge is like a lotus flower, and the eye within the ateph crown crieth: i watch. and the shaft crieth: i work. and the barb crieth: i wait. and the voice of the aethyr echoeth: it beams. it burns. it blooms. and now there com

mes: that which is above is "not" like that which is below. and another voice answers it: that which is below is "not" like that which is above. and a third voice answers these two: what is above and what is below? for there is the division that divideth not, and the multiplication that multiplieth not. and the one is the many. behold, this mystery is beyond understanding, for the winged globe is the crown, and the shaft is the wisdom, and the barb is the understanding. and the arrow is one, and thou art lost in the mystery, who art but as a babe that is carried in the womb of its mother, that art not yet ready for the light. and the vision overcometh me. my sense is stunned; my sight is blasted; my hearing is dulled. and a voice cometh: thou didst seek the remedy of sorrow; therefore all

rangled by the hands of the man. mingle all these in the death-shriek of the sphinx, for the blind man hath profaned her mystery. who is this, oedipus, tiresias, erinyes? who is this, that is blind and a seer, a fool above wisdom? whom do the hounds of heaven follow, and the crocodiles of hell await? aleph, vau, yod, ayin, resh, tau, is his name. beneath his feet is the kingdom, and upon his head the crown. he is spirit and matter; he is peace and power; in him is chaos and night and pan, and upon babalon his concubine, that hath made him drunk upon the blood of the saints that she hath gathered in her golden cup, hath he begotten the virgin that now he doth deflower. and this is that which is written: malkuth shall be uplifted and set upon the throne of binah. and this is the stone of the

as a bacchanal crusheth a grape between her teeth. shall not destruction swallow up destruction, and annihilation confound annihilation? twenty and two are the mansions of the house of my father, but there cometh an ox that shall set his forehead against the house, and it shall fall. for all these things are the toys of the magician and the maker of illusions, that barreth the understanding from the crown. o thou that hast beheld the city of the pyramids, how shouldst thou behold the house of the juggler? for he is wisdom, and by wisdom hath he made the worlds, and from that wisdom issue judgements 70 by 4, that are the 4 eyes of the double-headed one; that are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the evil of the world. 142 and satan is worshipped

ALEISTER CROWLEY EQUINOX EQ I 1 2

tra throughout, which much alleviated the torture of massage. but i could not get steady and easy in my asana or even in the hanged man or shavasana, the "corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy

y a series of shocks. i should like, to to remark that the suggestions in the "herb dangerous"[we hope to publish this essay in no. 2 of "the equinox" ed. for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will "whirling forth with re-echoing roar, so that it may comprehend with 55 invincible will ideas omniform, which flying forth from that one fountain issued: whose foundation is one, one and

the rosy cross flashing with lustre ineffable. and more, much more which ten scribes could hardly catalogue in a century. 109 the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder; but will now orderly close the temple, that at the beginning of the tenth day and ten are the holy sephiroth, the emanations of the crown; blessed be he! he may make new considerations of this operation whereby he may discover through what error he is thus betrayed again and again into failure. failure. failure. 11.49. the temple is closed. now the, o lord adonai! let the tenth day be favourable unto o. m. for in the struggle he is as nothing worth. nor valiant, nor fortunate, nor skilful except thou fight by his side, co

ALEISTER CROWLEY EQUINOX EQ I 2 2

your comfort is over: all we laugh at you lorn. ours are the poppies and clover! o that mouth and eyes, mischevious, male, alluring! o that twitch of the thighs dorian past enduring! where is wisdom now? where the sage and his doubt? surely the sweat of the brow hath driven the demon out. surely the scented sleep that crowns the equal war is wiser than only to weep- to weep for evermore! now, at the crown of the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a

ations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "diagram 5. the banner of the east10" this is a banner; top is aprox. 2/3 length of sides. sides converge slightly as they approach the bottom. bottom is a downward pointing wedge, with sides about 10

it is not complete without its top point" this is undoubtedly correct, but at this time he still failed to realise that when once the supernal triad has descended and is resting on the topmost point of the pentagram, this being now the point of juncture becomes the most important of all points, and that the lower four are little better than supports, legs and arms to the body whose head now wears the crown. when the pilgrim realises that the four characteristics of the sphinx, the four elements, the four letters of the name, are only answerable in the fifth; then may it be said that the ritual has succeeded in its purpose and has initiated him, otherwise that it has failed. it is no good (even if you are the hierophant himself) pretending to represent hb:heh hb:vau hb:heh hb:yod before you

ee; therefore again i knelt, and was endued with a great power "and as the great strength coursed through me i stood up and the angel gave me a white wand, placing it in my right hand; then fiery rain fell upon me, bursting into little flames as it touched me "taller and taller did i grow, striving up and upwards to reach the face of the great figure. and as i strove, i emerged from the centre of the crown of mine own head like a white bird; and so great had been my desire that i shot upwards past my skull like an arrow from a bended bow. and swerving down, i played around the head of the great image and kissed it on the lips. but through for many minutes did i fly about that immense head, the countenance thereof was ever cloudy as a mountain seen through a storm of snow; yet nevertheless

ALEISTER CROWLEY EQUINOX EQ I 2

wings) if a dweller upon this plane meditate upon a god, his first experience of that god will be no longer of his appearance or of his effect upon himself, but rather of his nature in some 72 region of pure thought. in the case of the god osiris, for example, he will no longer express his vision by the name osiris or by the green face, by the white robes starred with the three active colours, by the crown and by the crook and scourge; nor will he chant wondrous hymns of the descent into amennti, the death and resurrection of the god; but he will express all this by some pure symbol, such as the cross, the hexagram, or even the number 6. and those upon his plane will understand him. here, too, we must class the revelations of the pure qabalah, and the discovery of the relations between sym

ALEISTER CROWLEY EQUINOX EQ I 3 2

sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over thee in the midst of thy gloomy habitations. and by the powers of the mighty letter beth: which is the house of our god, and the crown of our understanding and knowledge. and by the great magic word stibettchephmefshiss which calleth thee from thy place as thou fleest before the presence of the spirit of light and the crown! and by the name zbath, which symbolises thy passage from mercury in gemini unto us in malkuth: come forth, come forth, come forth! taphthartharath! in the name of iahdonhi: i invoke thee: appear! ap

have reabsorbed them into the beginning, and that must not be to him who hath sworn to uplift the standard of sacrifice and sorrow, which is strength (i forgot the angels in the planetary whirl. they regarded me with curiosity: and were totally unable to comprehend my explanation that i was a "man, returning in time to behold the "beginning of things" now was i able to stand in my sephiroth: and the crown of twelve stars "was upon my head! i then went into the centre of the earth (i suppose) and "stood upon the" 250 top of an high mountain. the many dragons and guardians i was able to overpower by "authority" now the mount was of glistening whiteness, exceeding white as snow: yet dead and unluminous. and i beheld a vision, even like unto that of the universal mercury;48 and i learnt that

e it with care before acknowledging it to be so. such are the words of this my obligation, whereto i pledge myself in the presence of the divine one and of the great avenging angel hua. and if i fail herein, may my rose be disintegrated and my power in magic cease [let the stigmata be placed upon the aspirant. then let the aspirant retire; and being invested with the white robe, the blue sash and the crown and nemys of our art let him re-enter the temple and perform the supreme ritual of the pentagram68 in the four quarters; having first purified the temple with fire and water, and further equilibrated the symbols in his magical mirror of the universe by the invocation hereafter set down (come unto me, o ma &c) with the calls or keys enochian suitable thereunto. and in all this is the wand

ALEISTER CROWLEY EQUINOX EQ I 3 3

ot understood; for as yet countenance beheld not countenance. 0. and as the limitless stretched forth its wings, an unextended unextendable light became; colourless, formless, conditionless, effluent, naked, and essential, as a crystalline dew of creative effulgence; and fluttering as a dove betwixt day and night, it vibrated forth a lustral crown of glory. 1. and out of the blinding whiteness of the crown grew an eye, like unto an egg of an humming-bird cherished on a platter of burnished silver. 2. thus i beheld thee, o my god, the lid of whose eye is as the night of chaos, and the pupil thereof as the marshalled order of the spheres. 7 3. for, i am but as a blind man, who wandering through the noontide preceiveth not the loveliness of the day; and even as he whose eyes are unenlightened

d, make me as a brown scorpion that creepeth on through a vast desert of silver; i beseech thee, o thou great god! that i may lose myself in the span of thy light, and become one with the glitter of thy shadow: o thou god my god! 4. o thou mighty god, make me as a green arrow of lightning that speedeth through the purple clouds of night; i beseech thee, o thou great god! that i may wake fire from the crown of thy wisdom, and flash into the depths of thine understanding: o thou god my god! 5. o thou mighty god, make me as a flint-black goat that 25 pranceth in a shining wilderness of steel; i beseech thee, o thou great god! that i may paw one flashing spark from thy splendour, and be welded into the glory of thy might: o thou god my god! 6. o thou mighty god, make me as the sapphirine waves

arments are scented and passionate as spring flowers in sunlit glades; 29 roll me in the sweet perfume of thy hair, so that thy tresses of gold may anoint me with the honey of a million roses. 13. o thou manly warrior amongst youths, whose limbs are as swords of fire that are welded in the furnace of war; press thy cool kisses to my burning lips, so that the folly of our passion may weave us into the crown of everlasting light. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 30 the chapter known as scorpio the twelvefold denial of god and the unity thereof i adore thee by the twelve denials and by the unity thereof. 1. o thou god of the nothingness of all things! thou who art neither the formless breath of c

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

ight; nor restest thine hand upon the handle of the plough! i deny thee by the powers of mine understanding; urge me in the unity of thy might, and drench me with the red vintage of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 8. o thou god of the nothingness of all things! thou who art neither the starry eyes of heaven; nor the forehead of the crown d morning: o thou who art not perceived by the powers of the mind; nor grasped by the fingers of silence or of speech! i deny thee by the powers of mine understanding; robe me in the unity of thy might, and speed me into the blindness of thine all-pervading nothingness; for thy art all and none of these in the fullness of thy not-being. 33 9. o thou god of the nothingness of all things!

r the glory and splendour of thy name. 13. ah! but i rejoice in thee, o thou my god; thou self-luminous refulgent brilliance; thou eye of light that hath no eyelid; thou turquoise-studeed sceptre of deed: yea, i rejoice in thee, thou white furnace womb of energy; 40 o thou spark-whirling forge of the substance of the worlds; i rejoice, yea, i shout with gladness! till i mount as a white beam unto the crown, and as a breath of night melt into the golden lips of thy dawn, in the glory and splendour of thy name. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 41 the chapter known as capricorn the twelvefold humiliation of god and the unity thereof i adore thee by the twelve humiliations and by the unity thereof

ALEISTER CROWLEY EQUINOX EQ I 3

intments by letter or telephone. 2 liber xiii vel graduum montis abiegni a syllabus of the steps upon the path a. a. publication in class d. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land? 52. there was also a humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraeus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of-years, and i saw not any creature upon seb that was equal to me. the venom of my fan

still remain as slaves, and a prey to the wild dreams of the night. of a truth, sometimes the weak charioteer wins the race; but on account of his weakness he is often carried past the winning-post by the steeds that have given him the victory, and, unable to hold them back, he is dashed against the walls of the arena, whilst the strong man passing the judges turns his chariot round and receives the crown of victory, or if not that, is ever ready to race again. 142 to learn how to will is the key to the kingdom, the door of which as we have seen contains two locks, or rather two bolts in one lock, one turning to the right and the other to the left. either pile up the imagination with image upon image until the very kingdom of god is taken by assault; or withdrawn one symbol after another

ALEISTER CROWLEY EQUINOX EQ I 4 2

estfallen, kamael the mighty returned before the great white spirit, his serpents drooping behind him; and they grovelled before the throne of that all-powerful one. he dismissed them with a short laugh, and a wave of his right hand. if he was disturbed, he was too proud to show it "this" he said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the breath of very life; his being was the mahalingam of the first, beyond life and death the generator from nothingness. his armour was the primal water of chaos. the infinite moon-like curve of his body; the flashing swiftness of his word, that was the word that formulated

ALEISTER CROWLEY EQUINOX EQ I 4 3

follies fond that pen my quest about- on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen" 72 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe's throat; his chant rolls in a magick moan; his head bows to the crown d goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers "lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile's upsurging flood! i cast thee down, oh crowned and throned! to black amennti's void profane. until mine anger be aton

ALEISTER CROWLEY EQUINOX EQ I 4

and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter1 is not of tiphereth without, but tiphereth within. 11 i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. alpha. avoid using some common word, such as "and" or "the" or "but; use a paraphrase. beta. avoid using some letter of the alphabet, such as "t, or "s. or "m; use a paraphrase. xi. avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others. 2. on each occasion that thou art

thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. 12 ii 0. the horse is action. man, rule thou thine action. how else shalt thou master the father, and answer the fool at the left hand gateway of the crown? 1. here are practices. each may last for a week, or more. alpha. avoiding lifting the left arm above the waist. beta. avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as 1("i.e" the matter of cereberus. thou shouldst beat a dis

g and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii 0. the ox is thought. man, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. alpha. avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. 13 beta. by some device, such as the changing of thy ring from one finger to another, create in thyse

downward: hb:tzaddi hb:resh hb:aleph hb:heh hb:yod hb:nun hb:dalet hb:aleph. the rest of the figure is as described in the last note on page 113 "a winged crown radiating white brilliance- three hollow triangles visible with a pair of inverted wings coming up like antlers to either side. the white brilliance is represented by 35 visible shaded beams radiating in all directions from the center of the crown band, behind it and stopping only at the clouds emanating from behind the knees "the head and neck of a beautiful woman with a stern and fixed expression, and hair long dark and waving- as described, but crude features are depicted. the hair comes down in two loose falls resembling braids to the waist on either side of the torso "the arms and hands, which are bare and strong, stretched o

pen strap with two or three cross straps and a single long strap "her long yellow-green drapery is rayed with olive- looks like silk harem pants "and beneath her feet roll black clouds lit with lurid patches of colour- these are most oddly depicted. starting at the area behind the knees, there is a stretched out cloud with most of its bulk upwards to the center; it cuts off the radiant beams from the crown. there are two patchy clouds to the left on the illustration and three to the right below this large one. the figure is walking on something that looks like a cross between a dried lotus seed pod and a transected mud-daubber nest (8) completion of watch-towers and instruments.175 (9) the making of simple talismans. during each day this programme of work was to be divided as follows (1) i

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comfort is over: all we laugh at you lorn. ours are the poppies and clover! o that mouth and eyes, mischievous, male, alluring! o that twitch of the thighs, dorian past enduring! where is wisdom now! where the sage and his doubt? surely the sweat of the brow hath driven the demon out. 119 surely the scented sleep that crowns the equal war is wiser than only to weep- to weep for evermore! now, at the crown of the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice, as i am thine to be mine. for five in the year gone by i pray thee give to me one; a lover stronger than i, a moon to swallow the sun! may he be like a lily-white goat, crisp as a thicket of thorns, with a

ALEX SANDERS THE KING OF THE WITCHES

on which we are to invoke the spirits should be covered with river sand to the depth of two fingers at least' alex helped himself to three-quarters of a hundredweight of sand from a nearby building site 'a lamp ofolive oil should burn' but, unable to afford either lamp or oil, he bought candles 'the altar should be hollow within where you shall keep all the necessary things such as the two robes, the crown or mitre, the wand, the oil, the girdle, the perfume and any other things which may be necessary' alex used a bedside cupboard. the robes required were 'a shirt or tunic of linen, large and white, with well and properly made sleeves, and an outer robe of crimson or scarlet silk with gold, no longer than unto the knees. you shall make a girdle of silk the same colour as the tunic and you

hirt or tunic of linen, large and white, with well and properly made sleeves, and an outer robe of crimson or scarlet silk with gold, no longer than unto the knees. you shall make a girdle of silk the same colour as the tunic and you shall have on your head a beautiful crown or woven fillet of silk and gold' alex spent weeks seeking out suitable materials and hand-sewing the garments, and he made the crown from gold wire used for threading necklaces, and red velvet 'a wand of almond tree, smooth and straight' was fashioned from a yard of dowelling. ail- x snmlcrs galcs into his cr ystal maxin h il-ssl' s til .u h.uuc ovl'i' th l' altar, siilt l ll ll ll il-d h y inrc usc sli ll l kl' tarot cards set out(,r a 'r e:ldin g' the w itches' circle. the objects within it include th e pentacle, at

d alex was persuaded to be their king. he put on the new robes. in a ceremony made up partly of rites for the crowning of egyptian pharaohs, partly of witch rituals; the elders placed a crown ofcopper, brass with a little silver, and blue velvet upon his head. they anointed his bare feet with oil and sat him on the throne before the altar as representative of their homed god. afterwards they cast the crown into the cauldron of fire so that the oaths of allegiance they had taken would be binding for all time, otherwise they, too, would return to dust like the crown. kingship brought alex problems greater than any he had had before. while preparing for the hallowe'en celebrations, he received a letter from bangalore in india. the writer, describing himself as a 'priest of kali, said he had r

ling to pass the ordeal andbepurilled' when he affirms that he is, she takes the cord which is tied to. his left ankle and uses it to bind both his feet together loosely, signi. fying the freedom of a recruit to leave and shake offhis bonds if he wishes to. when he keeps still, confirming .once again that he .is willing .to .be sworn in, she takes.a length of thick silk and takes his measure from the crown of his head to the souls of his feet. in olden times, and .in some covenseven today, this measure is retained by the high priest and if the initiate tries. to break free from the coven, the witches cut pieces from it and make curses designed to destroy him. alex sanders follows the ritual exactly but will not use his powers against the members of the coven. after taking the measure he gi

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ut. the man who holds it when it is blown out gets three flicks of the scourge from the successful blower, and must give her the fivefold kiss in return. the candle is relit and the game proceeds. l there are lots of variants possible. have fun. hallowmas preparation: l balefire in centre. l two black candles upon the altar. l a red candle in each of the quarters. l a wreath of autumn flowers and the crown of the horned one are upon the altar. all coveners are properly prepared, naked and bound. all are purified by the scourge. hps erects the circle. the hp says: hp: o gods, beloved of us all, bless this our sabbat that we, thy humble worshippers, may meet in love, joy and bliss. bless our rites this night with the presence of our departed kin. facing north with arms upraised, coveners han

that when rested and refreshed among our dear ones, we will be reborn again by thy grace, and the grace of the lady cerridwen. let it be in the same place and the same time as our beloved ones, and may we meet, and know, and remember, and love them again! descend, we pray thee, on thy high priest and servant, n. hps goes to the hp and, with wand, draws the five-point star upon his breast and upon the crown of the horned god. hp kneels and hps places the crown upon his head. fresh incense is cast into the thurible. hps strikes the bell and hp says: hp: hear ye my witches, welcome to our great sabbat. welcome we the spirits of our departed kin. hps strikes bell. witches walk slowly around the circle. hps fills chalice with wine and hands it to hp who drinks and then says: hp: in humility, as

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

entral three. these three circles are called respectively the petals of sacrifice, love, and knowledge. at initiation the rod is applied to the petals in a scientific manner, and regulated according to ray and tendency. this brings about the opening of the central bud, the revelation of the jewel, the withdrawal of that jewel from the casket which has so long shielded it, and its transference to "the crown" as it is occultly called, meaning its return to the monad whence it came. we must clearly recognise that all the above is but an attempt, through the limiting agency of words, to describe the method and the rites whereby spiritual liberation is finally achieved in this cycle; first, through the method of evolutionary unfoldment, or gradual development, and then in the final stages throu

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e of the spine, the only one dealt with that has a physical effect. 2. that situated at the solar plexus, the most important one in the body from the standpoint of the astral plane. 3. that found at the throat, the most important from the standpoint of the mental plane. 4. that in the region of the heart, which has an occult link with the buddhic plane. 5. that above the top of the head, which is the crown, and has relation with the atmic plane. we do not deal with the lower centres of generation, nor with the spleen which has a direct connection with the etheric, and is the transmitter of prana; they have been dealt with earlier. the centres in the human being deal fundamentally with the fire aspect in man, or with his divine spirit. they are definitely connected with the monad, with the

ese five stages, one of them is considered in this solar system to be the most important, and that is the at-one-ment with the human kingdom. for this particular greater cycle, the goal of evolution is man; when individualisation is achieved and self-determination is awakened, the monad or divine pilgrim has attained that which expresses the logoic purpose most perfectly. the later stages but set the crown upon the victor, and the final at-one-ment with the divine self is but the consummation of the fourth stage. students will find it of interest to work out the correspondence between the five initiations and these five unifications. there is a close connection between the two. by understanding the laws of the different kingdoms, much can be learned anent the conditions governing the five

ritual things, and seeks to impress the spiritual view on the outward looking consciousness in the forward part of the head. it is the spiritual man seeking to guide the natural man, seeking to bring the natural man to concern himself with the things of his immortality. this is suggested in the words of the upanishad already quoted "there, where the dividing of the hair turns, extending upward to the crown of the head; all of which may sound very fantastical, until one comes to understand it "it is said that when this power is fully awakened, it brings a vision of the great companions of the spiritual man, those who have already attained, crossing over to the further shore of the sea of death and rebirth. perhaps it is to this divine sight that the master alluded, who is reported to have s

ALICE A BAILEY05 THE LIGHT OF THE SOUL

e light in the head is explained to be that collective flow of the light of sattva which is seen at the brahmarandhra which is variously supposed to be somewhere near the coronal artery, the pineal gland, or over the medulla oblongata. just as the light of a lamp burning within the four walls of a house presents a luminous appearance at the keyhole, so even does the light of sattva show itself at the crown of the head. this light is very familiar to all acquainted even slightly with yoga practices and is seen even by concentration on the space between the eyebrows. by samyama (meditation) on this light the class of beings called siddhas popularly known in theosophic circles as mahatmas or high adepts able to walk through space unseen, are immediately brought to view, notwithstanding obstac

ALICE BAILEY THE LABOURS OF HERCULES

birth, and the other on which she rode to egypt, after the birth. close to the sign cancer are two bright stars, one called asellus borealis, or the northern ass, and the other, asellus australis, or the southern ass (there is also the third time, when christ rode into jerusalem during his brief moment of triumph on palm sunday [90] seated on the back of an ass, a symbol of patience and humility the crown jewels of greatness. so do not decry this symbol) someone has used the following words to express the cadence of cancer when first entered "a sorrowful little voice underground, a low, half-captured, half-evasive melody" not yet has the work been consummated. all that is to be heard is the note of possible achievement. all that is to be found is a deep inner urge and discontent which gra

zor-edged path" which leads the man into the kingdom of the soul. the second constellation is that of lupus, the wolf. down the ages, the wolfs head has been the symbol of the initiate. but it is a dying wolf, and the wolf-nature that has devoured the soul nature until now is symbolized as dying out, for as man achieves balance the activity and power of the wolf dies out. the third is the corona, the crown held before man working in libra. the symbol is based on the story of ariadne, the mother aspect, who was given a crown of seven stars by bacchus, symbol of the second aspect of divinity which glorifies matter by making it the expression of the divine mind (from a.a.b. as with all of libra, interpretations and understanding of the constellations are difficult, but provocative of thought

ng. first, there is serpens, the serpent of illusion, the serpent we meet in genesis, which deluded eve. the second one is ophiuchus, the man who wrestles with the serpent. the ancient zodiac portrays the serpent in the hands of this man. he seizes it with both hands and treads on its heart, which is the red star of desire. as he does this, he looks towards the constellation that we saw in libra, the crown. so we have personality, symbolized by ophiuchus, struggling [154] with the serpent of illusion, with the crown held before him, towards which he aspires. the third constellation is called hercules and portrays the aspirant looking not at the crown but at the eagle, aquila. personality looks at the crown but says "i am having such a difficult time, my environment is against me, my home c

, with the crown held before him, towards which he aspires. the third constellation is called hercules and portrays the aspirant looking not at the crown but at the eagle, aquila. personality looks at the crown but says "i am having such a difficult time, my environment is against me, my home conditions are difficult. but i will get a crown some day" hercules, the disciple, is not concerned about the crown, he is looking at the eagle, the spirit aspect. he is occupied with that marvellous symbol of light emerging, which makes all victory possible. keep your eye on the eagle; call down fire; do not look at the ground; be centered in divinity. alice bailey [155] labor ix killing the stymphalian birds (sagittarius, november 22nd- december 21st) the myth within the place of peace the teacher s

AN INTRO TO STUDY OF THE KABALAH

a" the gate of heaven; the "book of enoch "pardes rimmonim, or garden of pomegrantes "a treatise on the emanations "otz ha chiim, or the tree of life" of chajim vital "rashith ha galgulim, or revolutions of souls" of isaac de loria; and especially the writings of the famous spanish jew, ibn gebirol, who died a.d. 1070, and was also called avicebron, his great works are "the fountain of life" and "the crown of the kingdom" the teaching of the kabalah has been considered to be grouped into several schools, each of which was for a time famous. i may mention--the school of gerona, 1190 to 1210, of rabbi isaac the blind, rabbis azariel and ezra, and moses nachmanides. the school of segovia of rabbis jacob, abulafia (died 1305, shem tob (died 1332, and isaac of akko. the school of rabbi isaac be

d supreme: this is the pralaya of the hindoos. from passivity there proceeded action by emanations, and manifested deity arose. from ain, repose, the negative, proceeded ain suph, the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ain suph aur "the boundless light" which coalescing on a point appears as kether, the crown of manifestation. thence follow the sephiroth, the holy voices, upon the highest world; they concentrate into a divine conception, a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality, his god; and the jew named him--jehovah. by gradual stages of development, each farther from the so

the third stage is ain suph aur--boundless light, universal light-"let there be light" was formulated, and "there was light" the passive has put on activity; the conscious god has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognise ktr, kether, the crown, the first sephira, first emanation of incomprehensible deity, the first conceivable attribute of immanent manifested godhead: also named adm oilah, adam oilah, the heavenly man, and autik yomin, the ancient of days. the devout rabbi bows his head and adores the sublime conception. he is represented in the hebrew old testament by the divine name ahih, aheieh "i am (exodus iii. v. 4. the

the name elohim sabaoth; and isud, yesod, foundation, with the name al chai, el chai. finally, all these ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive and reproductive organs and abdomen; and lastly malkuth is compared to the feet as a basis o

unt to the source of wisdom by passing successively upward through these 32 paths. this process of mental abstraction was the rabbinic form of what the hindoo knows as yoga, or the union of the human with the divine, by contemplation and absorption of the mind in a mystical reverie. frequently quoted kabalistic words are: arikh anpin, makroprosopos, the vast countenance which is a title of kether the crown, deity supreme; zauir anpin, mikroprosopos, the lesser countenance is the central sun, tiphereth, a conception that has something in common with that of the christian christ, the son of god (the former was represented by a face in profile, the latter by the full face. m. mathers. binah is the supernal mother, aima. malkuth is the inferior mother, the bride of the mikroprosopos. daath or

ered by the common people, and whose true pronunciation has been for many centuries confessedly lost to the jews and has never been known to the christians (see diagram) the views of the kabalists on cosmogony are not easy to explain, but as before said the supreme boundless god, the "ain suph" was not the direct creator of the world, nor was the world made out of nothing. the highest trinity of "the crown, king and queen" having arisen by divine emanation, its powers descended and expanded into the seven lower sephiroth, and produced the universe in their own image, a decad of forces, as a whole constituting the adm qdmun adam quadmun, or adam kadmon, the primordial or archetypal man; the world produced is the existing universe of which we have cognizance. the universe is called the "garm

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

hat deities like tsiu marpo and pehar possess in creating grounds for interaction and shared motivation between these communities. 244 see havnevik 2002, p. 274. 245 see day 1990, p. 208. 246 see de nebesky-wojkowitz 1976 and kohn 2001 for a detailed study of tibetan ritual dances. also see samuel 1993, pp. 265-268. 134 figure 37. the special arrangement of the oracular attire and weapons. notice the crown on the right and the weapons stuck in the ground on the left. this particular arrangement is for a trance session involving the dorj shukden oracle of the 1950s, lhakpa d ndrup (lhag pa don grub (photo: r. de nebesky-wojkowitz; de nebesky-wojkowitz 1998, plate 12) figure 38. lhakpa d ndrup fully dressed and beginning the trance. notice the convex shield (me long) over his chest (photo: r

my (7b) destroy seven generations of the assembly of malicious enemies and hindering demons" strongly exhort this. 1.5 ritual requests (7b.1-7b.6) string, like coral, the life-energy mantra or a garland of mantras on the heart of the violence demon and bestow the light rays of the heart which illuminate the great being, the 528 tib. zhwa ser cod pa. chang ba i ring lugs "the tradition which bears the crown of the yellow hat" 198 tutelary deity. because of this, request the lineage of enlightened minds; desiring as such, contemplate accomplishment. from the tantra of tsi mar, the arisen mantra "o. purukhalohitasarva breaks the life-energy of the enemy. destroy the root life-energy of the enemy. stake the heart of the enemy. race! race! hihi!"529 recite this many times. at the end, recite th

BLAVATSKY H P ANTHROPOGENESIS

t (an initiated adept, and he may be considered as "figured by the great serpent which occupies so conspicuous a place among the symbols of the gods on the black stones recording babylonian benefactions" esculapius, serapis, pluto, knoum and kneph, are all deities with the attributes of the serpent. says dupuis "they are all healers, givers of health, spiritual and physical, and of enlightenment" the crown formed of an asp, the thermuthis, belongs to isis, goddess of life and healing. the upanishads have a treatise on the science of serpents- in other words, the science of occult knowledge; and the nagas of the exoteric buddhist are not "the fabulous creatures of the nature of serpents. beings superior to men and the protectors of the[[footnote continued on next page[[vol. 2, page] 27 man'

ords' dbrim, 41224, or as to the word, debar, 206= 10 cubits. light is so much the burden of the kabbalah, in explaining the sephiroth, that the most famous book on the kabbalah is called zohar or light. in this we find expressions of this kind 'the infinite was entirely unknown and diffused no light before the luminous point violently broke through into vision 'when he first assumed the form (of the crown, or the first sephira, he caused 9 splendid lights to emanate from it, which, shining through it, diffused a bright light in all directions: that is, these 9 with his one (which was the origin, as above, of the nine, together made the 10, that is[[diagram] or[[diagram, or the sacred ten (numbers or sephiroth, or jod- and these numbers were 'the light' just as in the gospel of st. john, g

ich is referred to in the sentences both in the eastern and western tradition-"the angels were commanded to create" after the earth had been made ready by the lower and more material powers, and its three kingdoms fairly started on their way to be "fruitful and multiply" the higher powers, the archangels or dhyanis, were compelled by the evolutionary law to descend on earth, in order to construct the crown of its evolution- man. thus the "self-created[[footnote(s "new aspects of life* angelic, spiritual essences, immortal in their being because unconditioned in eternity; periodical and conditioned in their manvantaric manifestations[[vol. 2, page] 243 man, the pale shadow of god. and the "self-existent" projected their pale shadows; but group the third, the fire-angels, rebelled and refuse

as to stop creating (he is made impotent by kronos, the god in time) so, in the egyptian cosmogony it is thot, the god of wisdom, who regulates this fight between horus and set, the latter being served by the former as uranos is by kronos (see "book of the dead" ch. xvii. v. 26. in the babylonian account it is the god zu, who strips "the father of the gods" of umsimi- the ideal creative organ not the crown) as g. smith thought (see pp. 115 and 116 chaldean account. for, in the fragment k. 3454 (british museum) it is said very clearly, that zu having stripped the "venerable[[footnote continued on next page[[vol. 2, page] 284 the secret doctrine. his weak body as the means of procreation, that body will pay the penalty for this wisdom, carried from heaven down to the earth; hence the corrupt

ost sinful achievements in this direction, was the transformation of the divine alter ego into the grotesque satan of their theology. as the whole philosophy of the problem of evil hangs upon the correct comprehension of the constitution of the inner being of nature and man, of the divine within the animal, and hence also the correctness of the whole system as given in these pages, with regard to the crown piece of evolution- man- we cannot take sufficient precautions against theological subterfuges. when the good st. augustine and the fiery tertullian called the devil "the monkey of god" this could be attributed to the ignorance of the age they lived in. it is more difficult to excuse our modern writers on the same ground. the translation of mazdean literature has afforded to the roman ca

and give a natural reason for it, would necessitate, moreover, an endless philosophical explanation for which there is no room here. perhaps, the best synthesis of this feeling is found in three lines of milton's paradise lost. says the "fallen one "here we may reign secure; and in my choice, to reign is worth ambition, though in hell! better to reign in hell than serve in heaven" better be man, the crown of terrestrial production and king over its opus operatum, than be lost among the will-less spiritual hosts in heaven. we have said elsewhere that the dogma of the first fall rested on a few verses in revelation; these verses being now shown a plagiarism from enoch by some scholars. these grew into endless theories and speculations, which gradually acquired the importance of dogma and in

ng over the body of a candidate just initiated. they are in the act of pouring on his head a double stream of water (the water of life and new birth, which stream is interlaced in the shape of a cross and full of small ansated crosses. this is allegorical of the awakening of the candidate[[vol. 2, page] 559 its early significance (now an initiate, when the beams of the morning sun (osiris) strike the crown of his head (his entranced body being placed on its wooden tau so as to receive the rays. then appeared the hierophants-initiators, and the sacramental words were pronounced, ostensibly, to the sun-osiris, addressed in reality to the spirit sun within, enlightening the newly-born man. let the reader meditate on the connection of the sun with the cross in both its generative and spiritual

e[[diagram] quaternary. the latter symbolizing by itself the "heavenly man" the sexless adam-kadmon viewed as nature in the abstract, becomes a septenate again by emanating from itself the additional three principles, the lower terrestrial or manifested physical nature, matter and our earth (the seventh being malkuth, the "bride of the heavenly man, thus forming, with the higher triad, or kether, the crown, the full number of the sephirothal tree- the 10, the total in unity, or the universe. apart from the higher triad, the lower creative sephiroth are seven. the above is not directly to our point, though it is a necessary[[vol. 2, page] 596 the secret doctrine. reminder to facilitate the comprehension of what follows. the question at issue is to show that jah-noah, or the jehovah of the h

th the kabala, the key to, and glossary of, the much veiled mosaic books, therefore, the clergy imagines the truth will never out. let any one turn to the english, hebrew, or latin texts of the kabala, now so ably translated by several scholars, and he will find that the tetragrammaton, which is the hebrew ihvh, is also both the "sephirothal tree- i.e, it contains all the sephiroth except kether, the crown- and the united body of the "heavenly man (adam kadmon) from whose limbs emanate the universe and everything in it. furthermore, he will find that the idea in the kabalistic books (the chief of which in the zohar are the "books of concealed mystery" of the "greater" and the "lesser holy assembly) is entirely phallic and far more crudely expressed than is the four-fold brahma in any of th

the most accurate physiological knowledge of the structure of the brain leaves us "nothing but matter in motion" he asserts "we must go further, and admit the utterly incomprehensible nature of the psychical principle which it is impossible to regard as a mere outcome of material causes[[vol. 2, page] 651 an exchange of mutual compliments. with the habitual preconceived ideas of their professors "the crown of the innovator is a crown of thorns- said g. st. hilaire. it is only that which fits in with popular hobbies and accepted notions that as a general rule gains ground. hence the triumph of the haeckelian ideas, notwithstanding their being proclaimed by virchow, du bois-reymond, and others as the "testimonium paupertatis of natural science" diametrically opposed as may be the materialism

BLAVATSKY H P COSMOGENESIS

innumerable sparks, and joins them. 3. he is their guiding spirit and leader. when he commences work, he separates the sparks of the lower kingdom that float and thrill with joy in their radiant dwellings, and forms therewith the germs of wheels. he places them in the six directions of space, and one in the middle- the central wheel. 4. fohat traces spiral lines to unite the sixth to the seventh- the crown; an army of the sons of light stands at each angle, and the lipika in the middle wheel, they say: this is good, the[[vol. 1, page] 32 the secret doctrine. first divine world is ready, the first is now the second. then the "divine arupa" reflects itself in chhaya loka, the first garment of the anupadaka. 5. fohat takes five strides and builds a winged wheel at each corner of the square, f

on becomes whirlwind" a drop of liquid assumes a spheroidal form owing to its atoms moving around themselves in their ultimate, unresolvable, and noumenal essence; unresolvable for physical science, at any rate* which makes ten, or the perfect number applied to the "creator" the name given to the totality of the creators blended by the monotheists into one, as the "elohim" adam kadmon or sephira- the crown- are the androgyne synthesis of the 10 sephiroth, who stand for the symbol of the manifested universe in the popularised kabala. the esoteric kabalists, however, following the eastern occultists, divide the upper sephirothal triangle from the rest (or sephira, chochmah and binah, which leaves seven sephiroth. as for svabhavat, the orientalists explain the term as meaning the universal pl

tery about buddha) by the "six directions of space" is here meant the "double triangle" the junction and blending together of pure spirit and matter, of the arupa and the rupa, of which the triangles are a symbol. this double triangle is a sign of vishnu, as it is solomon's seal, and the sri-antara of the brahmins- stanza v (continued) 4. fohat traces spiral lines to unite the six to the seventh- the crown (a; an army of the sons of light stands at each angle (and) the lipika- in the middle wheel. they (the lipika) say "this is good (b. the first divine world is ready, the first (is now, the second (world, then the "divine arupa (the formless universe[[footnote(s* that swedenborg, who could not possibly have known anything of the esoteric ideas of buddhism, came independently near the occu

moksha, are never again subject to the qualities of either matter or karma "but if they choose, for the sake of doing good to the world, they may incarnate on earth* the way to paramapadha, or the immaterial worlds, from this world, is called devayana. when a person has attained moksha and the body dies "the jiva (soul) goes with sukshma sarira* from the heart of the body, to the brahmarandra in the crown of the head, traversing sushumna, a nerve connecting the heart with the brahmarandra. the jiva breaks through the brahmarandra and goes to the region of the sun (suryamandala) through the solar rays. then it goes, through a dark spot in the sun, to paramapadha. the jiva is directed on its way by the supreme wisdom acquired by yoga* the jiva thus proceeds to paramapadha by the aid of athi

he door of our globe, at its fourth cycle or round. it is at this point that the cosmic monad (buddhi) will be wedded to and become the vehicle of the atmic ray, i.e, it (buddhi) will awaken to an apperception of it (atman; and thus enter on the first step of a new septenary ladder of evolution, which will lead it eventually to the tenth (counting from the lowest upwards) of the sephirothal tree, the crown. everything in the universe follows analogy "as above, so below; man is the microcosm of the universe. that which takes place on the spiritual plane repeats itself on the cosmic plane. concretion follows the lines of abstraction; corresponding to the highest must be the lowest; the material to the spiritual. thus, corresponding to the sephirothal crown (or upper triad) there are the thre

l logos "one with the father- has been finally brought, by centuries of incessant efforts, of sophistry and paradoxes, to be considered as one with jehovah, or the one living god, whereas jehovah is no better than binah, a female sephiroth. this fact cannot be too frequently impressed upon the reader* the microprosopus is, as just said, the logos manifested, and of such there are many* sephira is the crown, kether, in the abstract principle only, as a mathematical x (the unknown quantity. on the plane of differentiated nature she is the female counterpart of adam kadmon- the first androgyne. the kabala teaches that the word "fiat lux (genesis ch. i) referred to the formation and evolution of the sephiroth, and not to light as opposed to darkness. rabbi simeon says "oh com[[footnote continu

which is our earth (see mantuan codex) on its plane, and the lowest on all the other planes of conscious existence. the chaldean book of numbers contains a detailed explanation of all this "the first triad of the body of adam kadmon (the three upper planes of the seven) cannot be seen before the soul stands in the presence of the ancient of days" the sephiroth of this upper triad are "1, kether (the crown) represented by the brow of macroprosopos; 2, chochmah (wisdom, a male principle) by his right shoulder; and 3, binah (intelligence, a female principle) by the left shoulder" then come the seven limbs (or sephiroth) on the planes of manifestation, the totality of these four planes being represented by microprosopus (the[[footnote(s* the formation of the "living soul" or man, would render

punar janman (re-birth) in the doctrines of the ancient hindu philosophers. a yogi must thoroughly subjugate this power before he can attain moksham (6) mantrika-sakti. the force or power of letters, speech or music. the mantra shastra has for its subject-matter this force in all its manifestations. the influence of melody is one of its ordinary manifestations. the power of the ineffable name is the crown of this sakti. modern science has but partly investigated the first, second and fifth of the forces above named, but is altogether in the dark as regards the remaining powers. the six forces are in their unity represented by the "daiviprakriti (the seventh, the light of the logos. the above is quoted to show the real hindu ideas on the same. it is all esoteric, though not covering the te

s kabalistic, but less veiled than the zohar in which the mystic names or attributes are also four syllabled, twelve, forty-two, and even seventy-two syllabled words! the tetrad shows to marcus the truth in the shape of a naked woman, and letters every limb of that figure, calling her head[[omega, her neck[[psi, shoulders and hands[[gamma, and[[chi, etc, etc. in this sephira is easily recognised, the crown (kether) or head being numbered one; the brain or chochmah, 2; the heart, or intelligence (binah, 3; and the other seven sephiroth representing the limbs of the body. the sephirothal tree is the universe, and adam kadmon represents it in the west as brahma represents it in india. throughout, the 10 sephiroth are represented as divided into the three higher, or the spiritual triad, and th

their holy ghost, the dove "whosoever acquaints himself with[[hebrew] the mercaba and the lahgash (secret speech or incantation, will learn the secret of secrets" lahgash is nearly identical in meaning with vach, the hidden power of the mantras. when the active period has arrived, from within the eternal essence of ain-soph, comes forth sephira, the active power, called the primordial point, and the crown, kether. it is only through her that the "un-bounded wisdom" could give a concrete form to the abstract thought. two sides of the upper triangle by which the ineffable essence and the universe- its manifested body- are symbolized, the right side and the base are composed of unbroken lines; the third, the left side, is dotted. it is through the latter that emerges sephira. spreading in ev

BLUE EQUINOX

8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practicus, as in this book is the ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to the philosophus, as it is th

urther injunction .wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! but exceed! exceed! strive ever to more! and if thou art truly the equinox 52 mine.and doubt it not, an if thou art ever joyous!.death is the crown of all. lift yourselves up, my brothers and sisters of the earth! put beneath your feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for .there is no law beyond do what thou wilt. lift yourselves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven an

is lazuli and such others whose liber lxi 61 existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all. 62 a psalm the lord hath filled my mouth with thanksgiving; the righteousness of the lord hath made my throat his habitation. the pavilion of the lord is the roof of my mouth; the gateway of the lord is of ivory. my tongue is the handmaiden of t

rilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the ons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. adonai spake unto v.v.v.v.v, saying: there must ever be division in the word. 3. for the colours are many

emerald, and of lapis-lazuli, and of turquoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there

3. i am thou, and the pillar is .stablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is .stablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacrament; for i who am thou am he, and the pillar is .stablished in the void. 26. from the crown to the abyss, so goeth it single and erect. also the limitless sphere shall glow with the brilliance thereof. 27. thou shalt rejoice in the pools of adorable water; thou shalt bedeck thy damsels with pearls of fecundity; thou shalt light flame like licking tongues of liquor of the gods between the pools. 28. also thou shalt convert the all-sweeping air into the winds of pale water, thou

the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her the equinox 96 mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal ur us serpent, answered him and said: 53. i sailed over the sky of nu in the car called millionsof- years, and i saw not any creature upon seb that was equal to me. the venom of my

ation hath hold upon them, and their torment is like the thick black smoke of the evil abode. the equinox 98 63. but the chosen ones drank thereof, and became even as my lord, my beautiful, my desirable one. there is no wine like unto this wine. 64. they are gathered together into a glowing heart, as ra that gathered his clouds about him at eventide into a molten sea of joy; and the snake that is the crown of ra bindeth them about with the golden girdle of the death-kisses. 65. so also is the end of the book, and the lord adonai is about it on all sides lie a thunderbolt, and a pylon, and a snake, and a phallus, and in the midst thereof he is like the woman that jetteth out the milk of the stars from her paps; yea, the milk of the stars from her paps. liber cl vel l u n a sandal de lege li

and makes+ with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from the high altar, and brings it to her. she robes the priest in his robe of scarlet and gold. the equinox 254 be the flame of the sun thine ambience, o thou priest of the sun! the deacon brings the crown from the high altar (the crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels, at will but it must have the ur us serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou p

h word uttered in past lives is not destroyed, but ever comes again. the pepper plant will not give birth to roses, nor the sweet jessamine.s silver star to thorn or thistle turn. behold what is written for a parable in the .great law: let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant hand? there was also an humming-bird that spake unto the horned cetastes, and prayed him for poison. and the great snake of the equinox 54 khem the holy one, the royal ur us serpent, answered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom o

BOOK OF PLEASURE

hat he, resembling the book of pleasure (self love) get any book for free on: www.abika.com 33 god (on earth, has reached the lowest strata of his sub-consciousness (those one-cell organisms if you like, which predominate as governing his functions (of course, those crowned kings are never such, they symbolise the "hope" not the reality) hence the floral nature of and precious stones in design of the crown relate to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

is finished (other than the actual marking of the circle itself) you should do an initial purification, as follows- this should be done on the night of the' new moon< fill a dish (a saucer will do) with water and, kneeling, place it on the floor in front of you. place your right forefinger (left, if you are left-handed) into the water. imagine a bright white light streaming down from above, into the crown of your head. feel it surge through your entire body and then direct it down your arm. concentrate all your energies to send it down your arm, down the finger and into the water. it may help to dose your eyes. when you feel you have directed all the power you can manage into the water, keep your finger there and say "here do i direct my power, through the agencies of the god and the godd

poem "oh, do not tell the priests of our art for they would call it sin. but we shall be in the woods all night a-conjuring summer in. and we bring you good news, by word of mouth, for women, cattle and corn; now is the sun come up from the south, with oak and ash and thorn" priest and priestess return to the altar. priestess stands with head bowed and arms crossed on her breast. priest takes up the crown and holds it over her head. priest "our lord, with the lady at his side, has brought us through the darkness to the light. it was a long journey that was not easy. yet did the gods show strength and, through them, did we all grow and prosper. now may they both continue. now may the lady, with her lord at her side, move on down the path, spreading her light and driving out darkness" pries

has brought us through the darkness to the light. it was a long journey that was not easy. yet did the gods show strength and, through them, did we all grow and prosper. now may they both continue. now may the lady, with her lord at her side, move on down the path, spreading her light and driving out darkness" priestess moves to stand with legs astride and arms up and outstretched. priest lowers the crown onto her head. as he does so the cauldron fire is lit by one of the coveners. covener "now is our lady among us. speak, lady, for we are your children" priestess lowers her arms and spreads them wide to her coveners. priestess "i am she who turns the wheel, bringing new life into the world and beckoning those who pass along the ways. in the coolness of the breeze you hear my sighs; my he

n the year) is the number to have. priest/ess: all: priest/ess: all: priest/ess: all: priest/ess: all "farewell" priest/ess "farewell" all "all hail" priest and priestess lead coven in a dance about the circle. this may be followed, or accompanied, by a chant or song. priestess stands before the altar, with arms crossed on her breast. priest kneels before her and kisses her feet. he then takes up the crown, stands, and places the crown on her head. he then dances deosil around the circle three times. as he passes the cauldron on the second circuit, a covener lights the kindling (candle, or whatever. as priest comes to the cauldron on his third circuit, he jumps over it. he then comes on around and stops before the priestess. with a taper, from the altar candle, he lights the candles on the

BUDGE E

f the boat are the signs and. the prow of the third boat is surmounted by a crown of the south, and the stern by a crown of the north, and between the two sceptres, which symbolize the gods anpu and ap-uat, i.e, the jackal-headed p. 26 gods of the south and north, is a huge lizard, from the back of which spring the head of osiris and a white crown. on the side of the boat are the signs and. above the crown of the north is the legend u-ur, which, however, probably refers to the sceptre near it; above the lizard we have click to view the boat of the grain-god neper. the foremost sceptre, and immediately in front is and under the front of the boat is. the prow and stern of the fourth boat terminate in heads of uraei, each of which is turned towards the p. 27 deity who is kneeling in the middl

and nepen. 8. a god, holding a knife in his left hand, called ar-ast-neter. 9-11. three gods, seated, in mummy forms. the first has the head of a horned animal, and is called amu-aa, i.e "the eater of the p. 32 phallus; the second has the head of a man, and is called akhabit; and the third has the head of a jackal, and is called nebt-ta-tcheser. 12. the god osiris un-nefer, in mummy form, wearing the crown of the south. 13. the god khui, who holds in each hand a long lotus-topped sceptre surmounted by a star. click to view second hour. lower register. gods nos. 9-15. 14. the two-headed god (horus-set) called hra-f-a-f. 15. the god heru-hen. 16, 17. two gods, each holding in his left hand the sign of life inverted; their names are hun and hetchetchtu. p. 33 18-20. three gods, each holding a

tow the boat of ra are- 1. a form of osiris called em-ankhti (see p. 71. 2. the crook of osiris (see p. 75. 3, 4. thoth, ibis-headed, and horus, hawk-headed, standing facing each other, with the utchat, above their outstretched hands and arms; the title of thoth is uthesu, i.e "the raiser" and that of horus is au-au or "the wide of hands" the utchat is called sekri. 5. the god sethen-hat, wearing the crown of the south. 6. the god her-tebat-f, i.e "he who is over his place of burial" having in the place of a head two curved objects, which m. maspero identifies with mummy bandages (see, p. 79. 7. the god uatch-hra, i.e "green face (see p. 79. 8. the god hetep, who carries the crook of osiris mentioned above (no. 2 (see p. 79. 9-11. three gods, each of whom carries an ankh in his p. 70 left

cture, in their forms of their bodies, are the hidden [travellers] upon the way of the holy country whose secret things are hidden. they are the guardians of the way of the holy [land] for those who enter into the hidden place of the tuat, and they keep ward over anpu in his forms as he tows them along, when he entereth in by them in the holy land" in the upper register are- 1. a goddess, wearing the crown of the north, apparently a form of neith (see p. 63. p. 71 click to view the kingdom of seker. p. 73 2. a serpent, with a human head, and two pairs of human feet and legs (see p. 63. 3-5. three serpents, which move side by side along the ground "upon their bellies. of them it is said "those who are in this picture make their passage to every place each day (see p. 67. 6. the scorpion ank

n the boat hath passed them by on its way to the. tuat. and the waters which are here are like unto fire to those who are in them" in the upper register are- 1. the goddess amentit, standing with her arms stretched out in front of her at right angles to her body, and wearing the feather of maat on her head (see p. 87. 2. a group of nine large axes (four are broken away, the foremost surmounted by the crown of the north, and the hindmost by the crown of the south (see pp. 87, 91. the mutilated speech of the god written above them reads "give me thy hand (i.e, help me) amentet! good is this water which leadeth to the tomb [where] rest the gods. hail, exist ye, o nine gods who have come into being from my flesh, and have not come p. 102 into being from your own forms, and who are firm in resp

ddesses, all of whom are represented as seated, but their seats of state or thrones are invisible; they may be thus enumerated- 1. the god hetep-khenti-tuat, in the form of a mummy; his hands project from his bandages, and on his head he has symbols of meat and drink. click to view (left) asar-am-ab-neteru (center) asth-mehit (left) hetep-khenti-tuat. 2. the goddess asth-mehit, or ast-amhit, with the crown of the north on her head. the name means "isis in the north" 3. the god asar-am-ab-neteru, i.e "osiris in the heart of the gods" p. 125 4. the god heru-khenti-ahet-f, i.e "horus at the head of his field" hawk-headed, with his hands projecting from his bandages. 5. the god benti-ar-ahet-f, or ape-headed, with his hands projecting from his bandages. 6. the god maa-ab-khenti-ahet-f, click t

ze] the enemies of ra everywhere throughout this city, and then to make their heads to pass under their swords after this god hath passed them by" 3. a ram, having the solar disk between his horns, click to view (left) servants of the god ra (right) first form of tathenen. and the symbol of linen bandages in front of him; he is an image of tathenen, of whom he is the "first form" 4. a ram, having the crown of the south between his horns, and the symbol of linen bandages in front of him; he is an image of tathenen, of whom he is the "second form" 5. a ram, having the crown of the north between p. 169 his horns, and the symbol of linen bandages in front of him; he is an image of tathenen, of whom he is the "third form" 6. a ram, having the solar disk and a pair of plumes above his horns, and

CASE PAUL F THE BOOK OF TOKENS

ife itself, and without mind there is no life. i am the essence of mind, and the essence of mind is will. of my will all created wills are but reflections, and. the essence of that will- what is it but desire? i am life eternal, and i am the eternal longing for manifestation, because of which i bring forth the shining worlds. for this do i divide myself, becoming two. 4 of these two, the first is the crown of my primal will. this, my superior nature, standeth above the world, which floweth forth from mine act of knowing. yet even the superior nature is to mine inmost essence as something outside, and therefore is it to me as beth, my house. for i am within it, and it is an emanation from me. nevertheless, i fill my dwelling-place. hence it is written that the supreme is distinguished from

ence of the universe, a joy unknown to those of unperfected soul whose time of realization is not yet at hand. comment on beth* beth, pronounced bayth. transcribed as" b. the number 2. meaning: house. the transparent intelligence. the ten "lights" are the ten sephiroth, represented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eight

ew for "longing" is tahavaw, th a v h, and the number of this word is 412, equivalent to that of the letter-name beth, b i th. the "inmost essence" mentioned in this paragraph is en soph aur, ain svp avr, the limitless light. in the philosophy of the qabalah, en soph aur is held to subsist throughout eternity, and is regarded as being that which precedes all manifestation. hence, although kether, the crown, or primal will, is the first among the lights of emanation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the m

symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my superior nature, the crown of primal will wherein i have my supreme abode. hearken now, while i expound the mystery of mine inferior nature, which standeth in the tree of life as the sephirah of wisdom. 2 forget not that these two, though they be named superior and inferior, are in truth of equal rank. as it is written "that which is below is as that which is above, and that which is above is as that which is belo

ure of every ox, of every house, of every camel, and of every door [51] t h e book of t o k e n s so am i also the essence, and idea, and interior nature of every window. if thou set thy mind to meditate upon the interior nature of a window, thou shalt readily perceive that every window hath somewhat the nature of a door, inasmuch as it is an opening in the wall of a house. 3 the house is kether, the crown of primal will, and the door is binah, the gate of understanding, and as the thought of the door is from the building of the house, so is the thought of the window from the fashioning of the door. hence those instructed in the secret wisdom declare that chesed, the path of beneficence, proceedeth from binah, the gate of understanding, even as the idea of the window proceedeth from the id

om the heart of the mother into the heart of the son, and its course is the path of the disposing intelligence. this path is called the foundation of beauty in the place of the supernals. and why is it so called? because it riseth in binah and proceedeth unto tiphareth, and that same binah is thus the foundation of beauty; yet her place is among the supernals, for she is the second emanation from the crown [77] t h e book of t o k e n s 6 after another manner, also, is binah the foundation of beauty, for she is aima, the mother, and that same aima is by number one with b n, ben, the son, which is tiphareth. this mother is the great sea, yet is the power flashing through the path of the sword a fiery power, for the sea is the sphere of shabbathai, which is the secret abode of fire. the fire

, adds up to 50, the number of the letter n. this is referred to in the passage beginning "that one is the all "shut up within the semblance of the many" is based upon the verb awtam, a tm" t o close, to contract, to shut up. the numeration is again 50. 4 "to thee" is le-khah, l k "what" and "which" are mi, m i. both l k and m i have the value 50 "white brilliance" is a technical name for kether, the crown. the reference to it here is derived from tsatekhakh, tz ch ch" to glare, to be bright, to be dazzling white. this word adds up to 106, the value of the lettername n v n. 5 the book of exodus says that joshua was the son of nun. his father's name signifies "perpetuity. joshua means "the nature of reality is to liberate. the name jesus is a variant of joshua. concerning the doctrine in th

ou behold the shining one who is thine own true self [140] s a m e k h in the fullness of that blessed vision shalt thou be restored, and as a young lion trampleth upon his prey, so shalt thou conquer all the phantoms of delusion. 6 lo in that day shall the light that is bind fast every hideous shape of darkness, and all thy habitations shall be blest by the white brilliance which descendeth from the crown [114] comment on samekh* s a m e k h, pronounced saumek. transcribed as" s. the number 60. meaning: prop, support, the intelligence of probation or trial. 2 in hebrew" tried by fire" is bawkhan, b ch n, which adds to 60, the value of the letter samekh. furthermore, the sign sagittarius, attributed to samekh, belongs to the fiery triplicity. again b ch n may be read be-khane, by taking th

e heavenly man that he is alpha and omega. it is a commonplace of the qabalah that the accusative particle eth, a th, formed from the first and last letters of the alphabet, implies the whole alphabet, and thus the totality of the divine powers. 2 this paragraph is based on the meaning of the lettername qoph, q v p "back of the head. the "head which is not a head "is a qabalistic name for kether, the crown. it is the head, or beginning of the ten sephiroth. it is "not a head" because the concentration of the limitless light in kether is itself an effect of the mysterious power inherent in en soph aur. the vast countenance, or macroprosopus, is another name for kether. thus what is implied here is that qoph represents the radiant darkness, en soph aur, which is behind, or back of, the first

my name shall the sun of righteousness arise with healing in his wings" yea, in that day shalt thou sing unto the lord a new song, a song of rejoicing in his beautiful countenance, the pace of thine own true self [176] comment on resh* r e s h, pronounced raysh. transcribed as" r. the number 200. meaning: face. the collective intelligence. 1 the first paragraph rehearses various names of kether, the crown. these are: resha ha-orah, r i sh a h v v r h, the white head; tath zal, th th z l, the profuse giver; nequdah peshut, n q d h p sh v th, the small point; and oliun, o l i v n, the most high. the end of the paragraph refers to the path of resh, the 30th path of wisdom called the "collective intelligence, which joins hod, glory or splendor, to yesod, foundation. 2 assiah is the lowest of

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

t, then the goddess candle on other side. if you are working as a group, the person leading the ritual can light the candles* call on the person who is being healed, wherever they are, to visualise themselves in a cone of blue light at the time you will be carrying out the ritual* with feet apart, draw up light through your feet, let it spread through your legs, up your body, your arms and though the crown of your hand (this process is sometimes referred to as raising a light body* then cast the circle. join hands if you are in a group and, beginning with the person in the north of the group, pass the power deosil from hand to hand, chanting: may the circle be unbroken* if you are working alone, walk around the outside of a visualised circle of light about five feet in diameter, pointing t

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

d to be certain men who stumbled in upon me; but since i could see nothing, i had to suffer, and wait to see what they would do with me. but presently perceiving them to be barbers, i entreated them not to jostle me so, for i was content to do whatever they desired; whereupon they quickly let me go, and so one of them (whom i could not yet see) finely and gently cut away the hair round about from the crown of my head, but over my forehead, ears and eyes he permitted my ice-grey locks to hang. in this first encounter (i must confess) i was ready to despair, for inasmuch as some of them shoved me so forcefully, and yet i could see nothing, i could think nothing other but that god for my curiosity had suffered me to miscarry. now these invisible barbers carefully gathered up the hair which wa

CULTUS SABBATI

try of individual initiates, whether through text, ritual performance, song, tapestry, craftsmanship, or image. where the spark of vision leaps, where inspiration is communicated. the path strays anew. so mote it be! alogos, magister: cultus sabbati. where the old serpent and man meet in murder and marriage, the spiritualisation of matter, the materialisation of spirit; the pole of heaven becomes the crown of the world. both in one: xoanon vox baetyltithe dance of the witches: opening the devil's eye copyright 2003 by robin artisson saturnian musings on mercurial subjects pursuant to my work on the art of the 'twilight sleep" or the trance, the topic has come up many times about the best way to achieve a good, workable trance state when performing acts of witchcraft. the answer is simple e

DAVID ICKE CHILDREN OF THE MATRIX

e conditioning humanity for the open appearance of these beings in the years to come. in my view, george lucas of star wars is among the latter. the sumerians depicted their "gods" with horned helmets and other headgear that was later used by the hybrid bloodlines to symbolise royalty and kingship, and from this came the symbol of the royal crown. look at darth maul and you will perhaps see where the crown comes from. credo mutwa says on the reptilian agenda, part one, that he was amazed to see darth maul because of his likeness to the reptilians in ancient and modern african legend. the ram or goat's head, so widely used as a symbol of satanism, is partly symbolic of the horned nature of the anunnaki "royalty" that satanism was created to serve (figure 16. ram is a word or syllable meanin

ady of the underworld- a black ebony statue of a seated woman holding a child on her knees. this again was el and balder of the mother-son serpent cult. the child was invariably placed on the left knee because satanism calls itself the "left-hand path. on the black madonna's head at chartres was, as always, a crown and on the pedestal is a roman inscription saying "the virgin who will give birth" the crown is a symbol of the reptilian bloodlines and is used to signify high rank in satanism. the black madonna was called "the queen of heaven" and all these mother-virgins were symbolised as a dove. the symbolism of british royalty with its crowns, doves, and lions, etc, are all symbolic of the serpent cult in power today. the man who did most to advance the worship of the black madonna was st

itional birthplace of the "jesus"-type deities. the red holly berries figure 31: the wolf-headed set in egyptian legend, their version of balder 180 children of the matrix symbolised the female blood, and the white berries symbolised the male semen and death. the importance of the holly, or holy tree can be seen in the christmas pagan hymn sung today by christians which says that the "holly bears the crown. interestingly, the official scottish residence of the british royal family is called the palace of holyroodhouse in edinburgh. rood is a name for the rowan wood featured in the edda in relation to thor. the new scottish parliament is also being housed in holyrood road. high above the palace of holyroodhouse, at the highest point in holyrood park, is a rock called king arthur's seat" if

manufactured prison-religion. as i have mentioned, mag also appears to be code of the reptilian dna passed on by the female line, the mitochondrial dna. jesus was crucified many of these mythical solar deities like jesus were crucified for the sins of the people. it is an ancient ritual. jesus, the "son" on the cross, is the sun at the spring equinox on one level and the dying balder on another. the crown of thorns is symbolic of the halo, which the ancients portrayed around the head of all of their sun gods (see figure 33. the points around the head of the statue of liberty and other illuminati deities are the rays of the sun or crown of thorns. the words attributed to jesus "my god, my god, why hast thou forsaken me" were taken from the passover ritual at jerusalem, according to some re

not the christians, and appears to have originated, at least in the post cataclysmic era, in the phoenician/st george centre of cappadocia. john the baptist, and his association with water, further symbolises the water sign of aquarius, through which the sun travels to be "baptised, according to myth. the sun enters aquarius at 30 degrees and jesus is baptised at 30. the zodiac circle was renamed the crown of the circle of the holy apostles (zodiac signs) by medieval monks and they placed john the baptist in the position where aquarius is located (king arthur and the 12 knights of the round table are also sun and zodiac symbolism) in the roman julian calendar john the baptist dies on august 29th and john jackson points out in christianity before christ (american atheists, 1985 "on that day

t each other. the only word i could make out was the odd "hallelujah. one man in a black hood was leading a ceremonial sing song, while another put on a crown and drank from a goblet in a manner that suggested he had just returned from the desert. the third man, who looked in urgent need of a good laugh, swished around with some object on a chain, which puffed out smoke occasionally. the one with the crown finished his drink and proceeded to read loudly and earnestly from a big red book. in britain, the most famous big red book belongs to a television show called this is your life. personalities appear in front of a studio audience to have their life stories told by a man reading from the said, big red book. the book in the grotto was a sort of "jesus christ, this is your life" and if the

DAVID ICKE THE BIGGEST SECRET

represent.semiramis was called the queen of heaven (also rhea, the virgin mother of the gods,and sometimes known as the great earth mother (ninkharsag. she was also worshippedunder the name astarte the woman who made towers and this could refer to the tower ofbabel (babylon) which nimrod is said to have built. the bloodlines of european royaltycame from the reptile-aryan bloodlines of babylon and the crown evolved from thehorned headgear worn by nimrod. the horns symbolised the monarchs authority and laterbecame a metal headband with three horns symbolising royal power with divine authority7this is represented by the symbol of the fleur-de4is which you find throughout the regaliaof modern royalty (see figure 6 overleaf. as i have mentioned already, the draco royalhierarchy, the winged albi

own as ley lines, meridians ordragon lines to the chinese. where these lines cross, the energy spirals into a vortexand where many lines cross you have a massive vortex of energy. these are the powerplaces, the sacred sites of the ancients who knew of this system. the vortex, or spiral, isa constant throughout the universe. our galaxy is a spiral, water spirals downwards,hair grows in a spiral at the crown, the dna molecule which carries our geneticblueprint is a double spiral. brian desborough, my scientist friend from california, toldme there is a point on one of the earth grids, the hartmann grid as it is called, wheretwelve of these force lines meet and go down into the earth. where was that? i asked.a place called avebury in england he said. the very place the advanced phoenician-sume

central america, australia..everywhere. it was the universal religion inspiredby the same, ultimately extraterrestrial, sourcethousands of years before christianity. sun andfire worship was the focus of religions in india where their festivals charted the sunscycle through the year,27 and in the jesus story you see constant symbolic references tothis and to astrology and mystery school symbolism. the crown of thorns is the symbolof the rays of the sun, just like the crown of spikes around the head of the statue ofliberty. the cross is also sun and astrological symbolism, as you saw earlier with thecross and the circle. leonardo da vinci, the grand master of the priory of sion (sun),used this same symbolism in his famous painting of the last supper (see figure 16).he divides the 12 disciple

use every means possible tosuppress alternative healing methods which treat the cause and not the symptom.it is also the chakras which suck energy into our consciousness field and in a fullyfunctioning state we take in vast amounts of energy, particularly through the basechakra at the bottom of the spine. from there it moves through the seven major chakrasgoing up along the spine and out through the crown chakra at the top of the head. iexplain all this in detail in other books like i am me i am free. for reasons i will gointo in a later chapter, the more energywe suck into our energy field, themore power we have to create andcontrol our own destiny. it is vital,therefore, that those who wish todiminish and dominate us find ways tolimit the amount of energy we absorb.this is where the man

in 1268. this led to the creation ofthe holy roman empire, an horrendous papal dictatorship. its most prominent dynastyof emperors were the habsburgs, a bloodline family first noted in switzerland duringthe 10th century. they emerged with papal support to govern the holy roman empirefor five hundred years until its demise in 1806. they ruled austria from 1278 and in the16th century they inherited the crown of spain. the habsburgs are a reptilian bloodlineand i know a high priestess who has officiated at top satanic rituals and who has seenthe modern habsburgs at rituals shape-shift into reptilians. a lot more from her later.charlemagne was a wonderful servant of the babylonian brotherhood and his bloodlinehas continued to hold the reins of power. at least 33 american presidents aregenetica

ied out by freemasons. a grand procession187included washington and the officers and initiates of american lodges in their regalia.like most of the leading founding fathers, washington was from an englisharistocratic bloodline and one of his ancestors was an english knight of the 12thcentury, the time the templars were formed, and another was a relative of the duke ofbuckingham who had fought for the crown in the english civil war. washington wasonly the first example of how the babylonian brotherhood based in britain has used itsreptilian bloodlines to rule the united states from that day to this. look at thegenealogy of american presidents, leading politicians, banking and business tycoons,military leaders, media owners, government officials, intelligence agency chiefs, etc,etc, and you

erefore continue toapply. forever! the controlling members of the virginia company who were toenjoy these rights became known as the treasurer and company of adventurers andplanters of the city of london.after the first 21 years from the formation of the virginia company, all duties,imposts, and excises paid on trading activities in the colonies had to be paid directlyto the british crown through the crown treasurer. no trader could export goods outof the colonies without the permission of the british crown and to do so wouldinvolve the seizure of all their goods and the ship or vehicle which carried them.the lands of the virginia company were granted to the colonies under a deed oftrust (on lease) and therefore they could not claim ownership of the land. theycould pass on the perpetual us

planted andused, not only within every of the several said colonies and plantations, but also asmuch as they may amongst the savage people which do or shall adjoin us to them orborder upon them, according to the doctrine, rights, and religion, now professed andestablished within our realm of england. if the native americans did not accept the189christian religion, they would have to be forced to, the crown insisted. this was theorder to destroy the culture and knowledge of the native peoples of north americaand also to maintain the white colonists under the vicious yoke of christianterrorism peddled by the calvinist-puritans. it was a free licence to kill, torture andkidnap the native peoples with complete immunity from prosecution.the criminal courts on the lands of the virginia company w

wns the assets apparently owned by thevirginia company? answer: the v atican. on october 3rd 1213, king john, as king ofengland corporation sole claimed autonomy over all the sovereign rights of englandand assigned them to the pope, who, as vicar of christ, claimed dominion over thewhole world. in return, the pope granted executiveship to the english crown over allthese dominions. in other words, the crown is the chief executive and the v atican is theowner, although, of course, the true owner is whoever controls the v atican. this is why ikeep saying that london is the centre of the operational level of the brotherhood. evengreater power lies elsewhere, some of it in the v atican, and, ultimately, i think, on thephysical level, somewhere under the ground in tibet and asia. the people of a

were they talkingabout? the british admiralty, of course. when a court is being run under admiralty ormaritime law, the flag in the court has to have a gold fringe around it. look in anycriminal court in the united states or the united states and you will see it has a goldfringe. the same with many other official buildings. those american criminal courtsare being run under british admiralty law. the crown and the brotherhood familiesof britain also control the american criminal courts and the core of that control is withthe secret societies based in temple bar in london, the former templar lands, thecentre of the british legal profession. the grand lodge of english freemasonry is ingreat queen (isis/semiramis) street in london and has controlled most freemasonryacross the globe since it w

DIABOLUS

root fhm meaning hidden or secret, but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, working with repulsive and shunned imagery which takes the initiate into their own self-invoked darkness. by exploring this world as a subject

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ally "kahk-rahs" these are power centers in the aura (q.v) related to organs or glands in the body. chakras are not in the body per se; they are actually whirls, circles, or lotuses which are seen in the aura. they are in the physical body, because they reside in the astral body. in western magick, the most important are usually seven in number and are located along the spine from the perineum to the crown of the head. opening the chakras results in the attainment of various magickal energies. chalice: a stemmed goblet used as the tool of elemental water. the magickal weapon of elemental water and the west. channeling: the process by which a spirit is allowed to take control of the consciousness of a medium or channeler, and speaks through the mouth of that person. identical to the practic

DION FORTUNE MYSTICAL QABALA

he world of matter (see macgregor mathers, the qabalah unveiled) 15. the ten holy sephiroth are held to have each its own point of contact with each of the four worlds of the qabalists. in the atziluthic world they manifest through the ten holy names of god; in other words, the great unmanifest, shadowed forth through the mystical qabala page 19 three negative veils of existence which hang behind the crown, declares itself in manifestation as ten different aspects which are represented by the different names used to denote deity in the hebrew scriptures. these are variously rendered in the authorised version, and a knowledge of their true significance and the spheres to which they belong enables us to read many of the riddles of the old testament. 16. in the briatic world the divine emanat

further before he is compelled to draw a veil called the ether; and the philosopher will go back yet further before he draws a veil called the absolute; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand-an extended application of its powers. 4. the qabalist takes for his starting-point kether, the crown, the first sephirah which he symbolises by the figure one, unity, and by the point within the circle. from this he traces backward the three veils of negative existence. this is quite a different matter from starting at the absolute and trying to work forwards into evolution. it may not yield immediately accurate and complete knowledge of the origin of all things, but it enables the mind

r than explicit instruction which would convey nothing to him. the seed-sentence then, which we cast into the suheonscious mind of the reader, is this "kether is the malkuth of the unmanifest" mathers says (op. cit "the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, ketlier, the crown, the first sephirah" 8. these words in themselves contain contradictions and unthinkable; negative light is simply a way of saying that the thing described, though having certain qualities in common with light, is nevertheless not light as we know it. this tells us very little about that which it is intelided to describe. we are told not to make the mistake of thinking of it as light, bu

gher than any other, forming the apex of the topmost triangle of sephiroth, is the sephirah kether, to which we referred in the previous chapter. to quote again the words of macgregor mathers "the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a mystical qabala page 27 centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephirah" 7. mme blavatsky draws from eastern sources the teron "the point within the circle" to express the first becoming of manifestation, and the idea is contained in the rabbinical term, nequdah rashunab, the primal point, a name applied to kether. s. but kether does not represent a position in space. the am soph aur has been called a circle whose centre is every-where an

l symbol of kether, according to crowley, is an ancient bearded king seen in profile. macgregor mathers says "the symbolism of the vast countenance is that of a profile in which one side only of the countenance is seen; or as it is said in the qabalab 'in him is all right side' the left side, being turned towards the unmanifest, is for us like the dark side of the moon. 7. but kether is primarily the crown. now the crown is not the head, but rests upon it and above it. therefore kether cannot be consciousness, but the raw material of conscious-ness when considered microcosmically, and the raw material of existence when considered macrocosmically. for there is this twofold way of considering the tree, as we have already noted; it can be regarded as the universe and as the soul of man, and t

eath for the sake of mankind. it is here, too, that we die to the lower self in order that we may rise in the higher self 'in jesu morimur" 13. the middle pillar rises through daath, the invisible sephirah, which we have already seen is knowledge according to the rabbis, and conscious awareness or apprehension according to the terminology of the psychologist. at the head of this pillar is kether, the crown, the root of all being. consciousness, theri, reaches from the spiritual essence of kether, through the realisation of daath, which carries it across the abyss, into the translated consciousness of tiphareth, whither it is brought by the sacrifice of the christ which rends the veil paroketh; then on into the psychic consciousness of yesod, the sphere of the moon, and thence to the sensor

ciated in the western svstem with the nape of the neck, the point where the spine meets the skull, the spot at which the development of the brain from the notochord took place in our primeval ancestors. daath is usually held to represent the consciousness of another dimension, or the consciousness of another level or plane; it essentially represents the idea of change of key. 12. kether is called the crown. now a crown is above the head, and kether is generally held to represent a form of consciousness which is not achieved during incarnation. it is essentially outside the scheme of things so far as the planes of form are concerned. the spiritual experience associated with kether is union with god, and whoso achieves that experience is said to enter into the light and come not forth again

with the pineal gland and is referred to chokmah by the same authority, may be taken as uniting for function in daath, situated at the base of the skull. 20. the sahasrara chakra, the thousand-petalled lotus, situated above the head, is referred by crowley to kether, and there can be little reason to quarrel with this attribution, for it is foreshadowed in the very name of the first path, kether, the crown, which rests upon and above the head. 21. the two flanking pillars of severity and mercy can be seen as representing the positive and negative principles- and their respective sephiroth as representing the modes of functioning of these forces upon the different levels. 22. the pillar of severity contains binah, geburah, and hod, or saturn, mars, and mercury. the pillar of mercy contains

ranch, a range of scholar ship which i do not possess. i shall therefore content myself with touching upon such points as have come within the range of my knowledge and make no attempt in the present pages at an ordered classification. 21. section 10. the flashing colours.-this is only of use to advanced students who possess the necessary keys. chapter xv kether, the first sephirah title: kether, the crown (hebrew spelling- kaph, tau, resh) magical image: an ancient bearded king seen in profile. situation on the tree: at the head of the pillar of equilibrium in the supernal triangle. yetziratic text: the first path is called the admirable or hidden intelligence because it is the light giving the power of comprehension of the first principle, which hath no beginning. and it is the primal gl

ieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. completion of the great work. mystical qabala page 73 vice- correspondence in microcosm: the cranium. the sah. yechidah. the divine spark. the thousand-petalled lotus. symbols: the point. the crown. the swastika. tarot cards: the four aces. ace of wands: root of the powers of fire. ace of cups: root of the powers of water. ace of swords: root of the powers of air. ace of pentacles: root of the powers of earth [page 110] colour in atziluth: brilliance. briah: pure white brilliance. yetzirah: pure white brilliance. assiah: white, flecked gold. i 1. kether, the crown, is placed at the

DONALDTYSON CORONZON

of binah (understanding) from geburah (judgement. the abyss and its gateway daath lie between the level of binah and the lower level of geburah on the tree. knowledge is the union of chokmah (wisdom) and binah (understanding, but when the wellspring of chokmah is cut off, knowledge cannot result, and judgement must be unbalanced. there is no passage across the abyss. wisdom remains isolated upon the crown of the hill, a "widow" in the terminology of gabriel, protected by the four winds, shining in isolation with the "brightness of the morning (lucifer is the name of venus as the morning star) because chokmah cannot unite in marriage with binah. their sexual union, as intimated by gareth knight in the quote above, must occur through daath. on a lower, shadow level, the blindragon, coronzon

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

sed after his death. vignette: the deceased playing at draughts; the deceased adoring the lion-gods of yesterday and to-day; the bier of osiris with isis and nephthys at the foot and head respectively; and a number of mythological beings referred to in the text. chapter xviii. without title. vignette: the deceased adoring the groups of gods belonging to various cities. chapter xix* the chapter of the crown) of victory. this chapter has no vignette. chapter xx. without title. this chapter has no vignette. chapter xxi* the chapter of giving a mouth to a man in the underworld. this chapter has no vignette. chapter xxii. the chapter of giving a mouth to the deceased in the underworld. vignette: the guardian of the scales touching the mouth of the deceased. chapter xxiii. the chapter of opening

upon his path he hath eaten forthwith, and the magical might of unas is before that of all the (516) sahu who dwell in the horizon. unas is the firstborn of the first born. unas hath gone round thousands and he hath offered oblations unto hundreds; he hath manifested his might as the great form through sah (orion [who is greater] than (517) the gods. unas repeateth his rising in heaven and he is the crown of the lord of the horizon. he hath reckoned up the bandlets and the arm-rings, he hath taken possession of the hearts of the gods (518. unas hath eaten the red crown, and he hath swallowed the white crown; the food of unas is the inward parts, and his meat is those who live upon (519) magical charms in their hearts. behold, unas eateth of that which the red crown sendeth forth, he incre

an ibis, notwithstanding the fact that the dog-headed ape was generally considered to be the animal sacred to him. it has been thought that there were two gods called thoth, one being a form of shu; but the attributes belonging to each have not yet been satisfactorily defined. in the monuments and papyri thoth appears in the form of a man with the head of an ibis, which is sometimes surmounted by the crown, or, or, or by disk and horns, or, and he holds in his left hand the sceptre# and in the right the ankh; sometimes he is depicted holding his ink-jar and the crescent moon, and sometimes he appears in the form of an ape holding a palette full of writing-reeds' thoth is mentioned in the pyramid texts[2] as the brother of osiris, but whether he is the [1. see lanzone, op. cit, tav. 304, no

ancient deities of egypt, and in the pyramid texts she appears as the mother of sebek.[4] like meh-urt she personifies the place in the sky where the sun rises. in one form she was the goddess of the loom and shuttle, and also of the chase; in this aspect she was identified by the greeks with athene. she is depicted in the form of a woman, having upon her head the shuttle or arrows, or she wears the crown and holds arrows, a bow, and a sceptre in her left hand; she also appears in the form of a cow.[5] sekhet was in memphis the wife of ptah, and the mother of nefer-tmu and of i-em-hetep. she was the personification of the burning heat of the sun, and as such was the destroyer of the enemies of ra and osiris. when ra determined to punish mankind with death, because they scoffed at him, he

d. http//www.sacred-texts.com/egy/ebod/ebod09.htm (11 of 19 [8/10/2001 11:23:59 am] breasts, and one of her forefeet rests upon; sometimes she has the head of a woman, but she always wears the disk, horns, and plumes[4. uatchit was a form of hathor, and was identified with the appearance of the sky in the north when the sun rose. she is either depicted in the form of a woman, having upon her head the crown of the north and a sceptre, around which a serpent is twined, or as a winged ur us wearing the crown of the north [1. in egyptian the town is called apu. 2. see lanzone, op. cit, tav. 332. 3. ibid, tav 124. 4. ibid, op. cit, tav. 362] p. cxxiii beb, bebti, baba, or babu, mentioned three times in the book of the dead, is the "firstborn son of osiris" and seems to be one of the gods of gen

are two outstretched female arms proceeding from a mountain and holding a disk between the hands. in the centre, between osiris and the deceased, is a pool of water with three sycamore) trees on each side, and at each corner a palm tree bearing clusters of dates; and from it there springs a vine laden with bunches of grapes. in british museum papyrus no. 10,472 the god seated in the shrine wears the crown of the god tanen, and is called "ptah-seker-ausar, within the hidden place, great god, lord of ta-sert, king of eternity, prince of the everlasting" text: saith horus, the son of isis "i have come unto thee, o unnefer, and i have brought the osiris ani unto thee. his heart is [found] righteous coming forth from the balance, and it hath not sinned against god or goddess. thoth hath weighe

ones" referred to, in line 99. their names are: maa-atef-f, kheri-beq-f, and heru-khent-maati. 2. the god anpu (anubis, jackal-headed. 3. figures of seven gods, whose names are netchehnetcheh, aaqetqet, khenti-heh-f[1, ami-unnut-f[2, tesher-maa,[3, bes-maa-em-kerh,[4] and an-em-hru[5 (to illustrate lines 99-106. 4. the soul of ra, and the soul of osiris in the form of a human-headed bird wearing the crown conversing in tattu a scene of very rare occurrence, and illustrating lines 111, 112 [1. i.e "he dwelleth in his flame" 2. i.e" he who is in his hour" 3. i.e" red of both eyes" 4. i.e "flame seeing in the night" 5. i.e" bringing by day] plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (4 of 14 [8/10/2001 11:27:39 am] p. 280 plate x. i. the cat, i.e, the sun, which dwelleth b

ld ages. the company of the gods shall fear him. unto thy son is given. of the company of the gods; he changeth not his word. horus is the food and the altar. i go to unite myself unto [my] father; and deliverance cometh from [my] father, from [my] brother, and from the friend of horns. horus is in the following of his father. he dwelleth amid decay. he ruleth khem. to thy son have the gods given the crown of millions of years, and for millions of years it maketh him to live in the eye [of horus, the single eye of the god [which is called] nebt-er-tcher, the queen of the gods" vignette: the deceased kneeling, with both hands raised in adoration, before three gods. text [chapter lxxix (i) the chapter of being among the company of the gods and of being changed into the (2) prince of the godl

ELLIS LOW TWELVE 1907

thoughts "he is the type of faithfulness. i have trusted him with my life and will do so again whenever it is necessary" i raised the glass, which i carried slung about my neck, and levelled it at the elevations in the distance. brought out more clearly, i noted the high hill in the foreground, and the gray rocks and stunted pines. another lower peak rose to the right a little farther back, while the crown of a third showed faintly beyond. the intense heat caused a throbbing of the air, which made the objects flicker and dance in one's vision. naught that resembled animal life was discerned. it was as inert and dead as at the morn of creation. then i carefully studied the white, lumpy sand that stretched between. not even a rattlesnake or insect could be low twelve 37 seen wriggling at our

him rather than the dusky leader, but i compressed my 54 low twelve lips with the resolve to make both bite the dust. it would be something to tell in after years that i had brought down geronimo and the miscreant who was serving him in our own camp. to my chagrin, the second arrival was not only enclosed in a blanket, but it was drawn so far up around his shoulders that his face was hidden. only the crown of black, coarse hair showed. not a feature was visible. halting within a couple of paces of the chief, the two began conversing in low tones. their voices were so faint that i could not distinguish a word, and, had i been able to do so, it would have done no good, for naturally they talked in their own language. the position of the two was such that the side of each showed clearly. they

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nd preferred a psychological explanation for the poet s verse. a wreath of clematis, which the children had gathered in the garden, moved from the table and started to glide toward elizabeth browning. robert browning, seated at the opposite side, came and stood behind his wife. then the wreath rose and came to rest on elizabeth s head. some of the sitters thought robert was annoyed at not getting the crown himself, but he voluntarily stated that imposture was out of question. later he evolved a theory of artificial hands affixed to home s chair. in his biography of browning, g. k. chesterton ridicules the story and says that browning did not dislike spiritualism but spiritualists. at any rate, the poem harmed home s reputation substantially. it was widely quoted in the press, even in ameri

he subtle body. when aroused by spiritual disciplines, which included breath control and meditation, the energy darted up the spine in any of three subtle channels, illuminating the seven major centers or chakras in the body. these centers have been tentatively identified with the major nervous plexi. the seventh chakra, known as the sahasrara or thousand petalled lotus, is located in the area of the crown of the head. many indian yogis have described blissful conditions of mystical consciousness resulting from the arousal of kundalini and its successful culmination in the sahasrara. this supreme experience is compared with the sexual embrace of the god siva and his consort. today, the idea of chakras is somewhat universal in occult and new age circles. there is some difference of opinion

that none of the very strange and frivolous fables or histories reported and told of him (as to have been of his doing) were true. dee was an exceptionally interesting figure, and he must have been a man of rare intellectual activity. his calculations facilitated the adoption of the gregorian calendar in england, and he foresaw the formation of the historical manuscripts commission, addressing to the crown a petition on the desirability of preserving the old, unpublished records of england s past, many of which were kept in the archives of monasteries. he was a voluminous writer on science, his works including monas hieroglyphica (1564, de trigono (1565, testamentum johannis dee philosophi summi ad johannem guryun transmissum (1568) and an account of the manner in which a certayn coppersmi

f the spiritualists national union, in light, that mrs. duncan was detected in a crude and clumsy fraud.a pitiable travesty of the phenomena she has so frequently displayed. i have no doubt that the fraud was deliberate, conscious and premeditated. yet in the edinburgh sheriff court, where the exposers carried the case, he said that he had considerably modified his view because of the evidence of the crown witnesses. ernest w. oaten and montague rust were the chief witnesses for the defense, the latter describing amazing experiences of the partial dematerialization of duncan s body. the court found duncan guilty of fraud and sentenced her to a fine of 10 pounds or a month s imprisonment. after she was convicted for obtaining money from a sitter by false pretences, her followers declared th

ve degrees of ecstasy. samadhi is the aim of traditional yoga systems, in which body, mind, and spirit are controlled and purified. in some forms of tantric yoga, the vital energy known as kundalini, commonly the dynamic of sexual experience, is transformed into spiritual force as it follows its pathway through subtle channels along the spine and through the vital centers in the body (chakras) to the crown of the head, culminating in mystical experience accompanied by blissful sensations. however, this particular yoga is said to be more likely to result in sexual fixation and obsession. similar to tantric yoga is the sex magic of western occultists developed in the late nineteenth century out of the alchemical tradition. aleister crowley, best known for his experimentation and development

perpetuated the idea that eddy would have lost had the material been available. eddy s church had spread to every section of united states and canada by the time of her death on december 3, 1910. she left behind a church manual, published in 1908, to guide the administration of the organization, which is now headed by a self-perpetuating board of directors. sources: beasley, norman. the cross and the crown. boston: little, brown, 1952. eddy, mary baker. church manual of the first church of christ, scientist, in boston, mass. boston: trustees under the will of mary baker eddy, 1908. poetical works. boston: trustees under the will of mary baker eddy, 1936. prose works. boston: trustees under the will of mary baker eddy, 1925. science and health with key to the scriptures. boston: trustees un

s from the abbot to go into the world and try to raise money to buy a dispensation from an order that did not suit him. the first person stapleton consulted with was his friend dennys, who recommended he try his skill in finding treasure. dennys introduced stapleton to two knowing men who had placards or licenses from the king to search for treasure troves, which were not infrequently bought from the crown at this period. these men lent him other books and instruments related to the art of digging, and they went together to a place named sidestrand in norfolk to search and mark out the ground where they thought treasure should lie. it happened, however, that the lady tyrry, to whom the estate belonged, learned of their trespassing, and after sending for them and subjecting them to a close

the baptist, who supposedly came to them to foretell the revolution. the spiritual director of this circle was a monk named dom gerle, one of the first mesmerists in paris, who was said to have foretold the dreadful fame of robespierre through the seeress catherine theot. he was expelled by the members of the circle, who acted on the advice of member sister francoise andre, who wanted to preserve the crown for the future reign of louis xvii. the appearance of marie lenormand, as a prophetess at the end of the eighteenth century, may be said to have ended a chapter of the occult history of that age. with the beginning of the nineteenth century the influence of austrian physician franz a. mesmer (1733.1825) had led to a widespread interest in animal magnetism, which in turn culminated in the

danger and from heresy. the garunda was organized as a guerrilla army. members joined in the continuing war against the moors and attacked encyclopedia of occultism& parapsychology. 5th ed. garunda 621 the homes of suspected heretics. they killed, looted and burned, all under the belief that they had the backing of heaven. in the subsequent peace after the war ended, they were an embarrassment to the crown, but had become wealthy and powerful enough that king ferdinand could not move against them. the garunda settled in as a secret intelligence network. one target of its spying was the maranos, jews who had outwardly converted to catholicism, but were secretly adhering to judaism. the garunda aligned with the inquisition over the next century and shared any confiscated property and money w

laid the ghost to rest. encyclopedia of occultism& parapsychology. 5th ed. haunting 701 john h. ingram, in the haunted homes and family traditions of great britain (1890, published many accounts of haunting. according to him there are at least 150 haunted houses in britain. from one account published in notes and queries (1860) ingram noted that edmund lenthal swifte, who was appointed keeper of the crown jewels in the tower of london in 1814, experienced various unaccountable disturbances. one night one of the sentries saw a huge phantom bear issue from underneath the jewel room door. the bear dissolved into the air after the sentry thrust at it with his bayonet. the sentry died of fright the next day. haunted b. house sir oliver lodge, f. w. h. myers, l. m. taylor, the marquess of bute

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

and bind on his brow a brass tablet inscribed with various characters. his ring must be studded with an emerald or sapphire, and he must burn for incense balm, ambergris, grain of paradise, and saffron. for garlands and wreaths, oak, poplar, fig, and pomegranate leaves should be entwined. if the ceremonial dealt with amatory affairs, the vestment must be of sky blue, the ornaments of copper, and the crown of violets. the magic ring must be set with a turquoise, while the tiara and clasps were wrought of lapis lazuli and beryl. roses, myrtle, and olive were the symbolic flowers, and fans must be made of swan feathers. if vengeance was desired on anyone, then robes must be worn whose color was that of blood, flame, or rust, belted with steel, with bracelets and ring of the same metal. the t

thical sacrifice) in the british museum, london. this loose cap, with the point protruding, gives the original form from which all helmets or defensive headpieces, whether greek or not, derive. when a phrygian cap, or symbolizing cap, is bloodred, it stands for the cap of liberty, a revolutionary symbol; in another way, it is even a civic or incorporated badge. it marks the needle of the obelisk, the crown or tip of the phallus, whether human or representative. it may have had its origin in the rite of circumcision. the real meaning of the bonnet rouge or cap of liberty is obscure, but it has always been regarded as a most important hieroglyph or figure. it signifies the supernatural simultaneous sacrifice and triumph. it has descended from the time of abraham, and it is supposed to be an

that could confess that they had hurt any man or woman. being asked if they had murdered any children, they confessed that they had indeed tormented many, but did not know whether any of them died of these plagues. they also said that the devil had showed them several places where he had power to do mischief. the minister of elfdale declared that one night these witches were, to his thinking, on the crown of his head, and that from this he had a long-continued headache. one of the witches confessed that the devil had sent her to torment the minister, and that she was ordered to strike a nail into his head, but his skull was so hard that the nail would not penetrate it and merely produced that headache. the minister said further that one night he felt a pain as if he were torn with an inst

ars after her death, her body was exhumed. it was perfectly preserved and exhaled a sweet scent. the stigmatic wounds on her sides were open and blood flowed from time to time. in 1710 she was again exhumed and the body was found still intact. the stigmatic wounds of johnanna della croce, 1524, appeared every friday and vanished the following sunday. st. veronique giuliani, born in 1660, received the crown of thorns at the age of 33. on april 5, 1679, the five wounds developed. seventy-five years after the death of st. francis 30 stigmatic cases were on record, including twenty-five women. dr. antoine imbert-gourbeyre in his monograph l hypnotisme et la stigmatisation (1899) recorded more than 321 cases, and men comprised a seventh of the cases. this number includes the compatients. and no

with a person of that name known to have been living about 1220. erceldoune or ercildun is simply the old way of spelling earlston, a village in the extreme west of berwickshire, near the line demarking that county from roxburgh. it would seem that thomas held estates in this region, for he is mentioned as a land owner by several early writers, most of whom add that he did not hold his lands from the crown, but from the earls of dunbar. be that as it may, thomas probably spent the greater part of his life in and around earlston, and a ruined tower there, singularly rich in ivy, is still pointed out as having been his home, and bears his name, while in a wall of the village church there is a lichened stone with the inscription: auld rhymour s race lies in this place. according to local trad

london ancient british fortress on the east side of the city of london, england, scene of many executions, once used for imprisonment of high-ranking traitors. with its grim history, it is not surprising that various ghosts are associated with it. the jewelroom at the tower of london is reported to be haunted and in 1860 there was published in notes and queries by edmund lenthal swifte, keeper of the crown jewels, an account of a spectral appearance witnessed by himself in the tower. he stated in october 1817, he was having supper with his wife, her sister, and his little boy in the sitting room of the jewel house. swifte stated: i had offered a glass of wine and water to my wife when, on putting it to her lips, she exclaimed, good god! what is that? i looked up and saw a cylindrical figur

the triumphant entry of crusaders into constantinople and mentioned the monastery of lady st. mary of the blachernes, in which a cloth claiming to be the shroud was kept. in the middle ages some 40 different shrouds were claimed to be the one in which christ was buried. at this time there also existed a variety of similar relics, including tears from jesus, milk from the virgin mary, thorns from the crown of thorns worn by jesus, and enough pieces of the cross to make a number of different such instruments of execution. the reformation of the church concerning such superstitions began in earnest in the sixteenth century and continued in subsequent centuries. nothing is known of the particular piece of cloth known as the shroud of turin until its appearance in the church of lirey, troyes

lytes so excited the public indignation that at the close of the year 1460 the judges did not dare any longer to condemn to death the unfortunate wretches accused. it was said that the persecution was only for the purpose of depriving them of their property. as in the case of many great wrongs, a reaction set in favor of justice. thirty years later, when the country of artois had been reunited to the crown, the parliament of paris declared, on may 20, 1491, that these trials were abusive, void, and falsely made and condemned the heirs of the duke of burgundy and the principal judges to an amend of 500 parisian livres, to be distributed to a reparation among the heirs of the victims. the events as arras stand behind the formal change of attitude toward witchcraft made by the roman catholic

FAUST

onoured head to heap each good and noble quality: the lion s mood, the stag s rapidity, the fiery blood of italy, the northman s hardihood. the secret for it? let him find how magnanimity and cunning are combined, how with a youth s hot impulse you may fall in love according to a plan. might i myself know such a gentleman, him mr. microcosm i would call. faust what am i if i strive in vain to win the crown of all mankind which, though afar, all senses struggle to obtain? mephistopheles you at the end are- what you are. put on your head perukes with a million locks, put on your feet a pair of ell-high socks, you after all will still be- what you are. faust i feel that i have made each treasure of human mind my own in vain, and when at last i sit me down at leisure, no new-born power wells u

ome to birth. for this time gaze till you are satiate. i know how i can find you such a treasure and he who as a bridegroom has the happy fate to lead her home, is blessed beyond all measure! faust continues to look in the mirror. mephistopheles, stretching himself on the settle and playing with the brush, continues to speak. i sit here like a king upon his throne; i hold the sceptre here, i lack the crown alone. the beasts [who meanwhile have been playing all sorts of odd confused antics, bring a crown to mephistopheles with a loud outcry. oh, please be so good with sweat and with blood the crown to belime! they handle the crown awkwardly and shatter it into two pieces with which they jump about. it s done for! and we, we speak and we see, we hear and we rhyme. faust [facing the mirror. w

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

noch. the translator adjusted the dimensions so that a reasonable yosher is produced, and the overall size correlates roughly to the currently accepted size of the sidereal universe. the sh ir qoma is the vision of the creation as a unity in the name hvhy. it is seen when returning from the negatively existent roots of the tree, looking down at the sefirah in the throat center from the sefirah at the crown of the head. the yosher is a distinctly anthropomorphic form of the name hvhy. it is encircled by the leviathan(]tyvl) of vast face, described as a snake devouring its tail. 21 the leviathan acts as a circular fence around the yosher and defines the field of superimposition. it also displays the ubiquitous mystical principle that the end is contained in the beginning. an obscure teaching

sition to the ancient eternal holy one, the holy of holy ones. 5 and, the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters. the not on its level is hidden in the letters, and he (avh, hu, the not (al, is settled in yah hy, the upper ones and the lower ones. 6 on the tree, vast face is associated with the uppermost center at the crown of the head called sefirah crown/above. sefirah crown/above is a condition of pure being, a supernal station of superconsciousness that witnesses the singular modification i am or simply i. even this singular modification disappears in the negatively existent roots of the tree. the sefer yetzirah teaches that the spheres (sefiroth) of the tree emanate in pairs. sefirah crown/above emanat

h (tvlyoa, world of emanation, b riyah (hayrb, world of creation, yetzirah (hryoy, world of formation, and asiyah (hysi, world of activity or making. the world of atziluth is also called the supernal world. it is rooted in the sefirah crown/above and correlates with the letter yod y in the name hvhy. in atziluth, the twenty-two hebrew letters are yet unmanifest, and are said to stand alone ablaze the crown of the king most high. the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters; the not on its level is hidden in the letters. twenty-two letters that are concealed, twenty-two letters that are manifest. a concealed yod y, a manifest yod y. the concealed and manifest are balanced in weight. 23 the world of b riyah is

dra rabba) 3' 8: h" 2: 2 2:e 8-,8- 0' the revelation of john is an enigmatic, mystically obscure text. it was originally written in aramaic, though many translations are made from the greek version. the revelation of john presents a specialized form of the tree of the treasuries of the house of elohim. this working path is intended to take true disciples of master yeshuvah to the new jerusalem in the crown center via seven series of seven experiences alluded to in the forty-nine images presented in the text (see figure 5.5. this reflects the fact that the tree has a total of seven sefiroth which span the four qabalistic worlds, and also that each of those seven sefirah is itself a complete tree of seven sefiroth extending through all four worlds. the forty-nine allusions represent seven re

ld of yetzirah. the beginning of the first verse and the end of the last verse of the written torah in the world of asiyah are seen atop the perimeter of the outer circle. figure 6.3 generation of the torah in the four worlds when a mystic goes into complete extinction of the differentiated self in nirvikalpa samadhi, his/her body becomes' 8: h" 2: 2 2:e 8% cold and corpse-like, with heat only at the crown of the head. normal humans cannot sustain this experience for very long without shattering the shells. the average person gets several momentary flashes of consciousness in the higher centers in their lifetime, but usually buries them deeply as traumatic experiences. meditation gradually desensitizes the mind to accept such flashes as legitimate yogic experiences, thereby making it possi

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

in spirit to the syrian monk, and it is no wonder that ficino was impressed by the way hermes trismegistus confirms saint dionysius on no name yet all names. there is a negative theology also in the hebrew cabalistic mysticism, for the ensoph, out of which the ten sephiroth emerge, is the nothing, the unnameable, unknown deus absconditus, and the highest and most remote of the sephiroth, keter or the crown, disappears into the nothing.4 so that here, too, though there are as it were ten names in the sephiroth, the highest is the nothing or the no name. i cannot find that pico anywhere relates the ensoph to the dionysian negative theology, though the fifteenth orphic conclusion is significant: 1 pseudo-dionysius, divine names, i. 2 ficino, p. 1034. 3 c.h, ii, p. 321 (asclepius, 30. 4 see sc

why was this? it was basically a matter of the will. fundamentally, the greeks did not want to operate. they regarded 1 see below, pp. 208-9. 6* 155 renaissance magic and science operations as base and mechanical, a degeneration from the only occupation worthy of the dignity of man, pure rational and philosophical speculation. the middle ages carried on this attitude in the form that theology is the crown of philosophy and the true end of man is contemplation; any wish to operate can only be inspired by the devil. quite apart from the question of whether renaissance magic could, or could not, lead on to genuinely scientific procedures, the real function of the renaissance magus in relation to the modern period (or so i see it) is that he changed the will. it was now dignified and importan

t far from us the cetus of gluttony, the orion of ferocity, the river of superfluities, the gorgon of ignorance, the hare of timidity. let us no longer carry in our breast the argo of avarice, the cup of insobriety, the balance of iniquity, the cancer of slowness, the capricorn of deception. let not the scorpio of fraud come near us, nor the centaur of animal affection, the altar of superstition, the crown of pride, the fish of unworthy silence. may the twtns of indecent familiarity fall with them, and the bull of concern for mean things, the ram of inconsiderateness, the lion of tyranny, the aquarius of dissoluteness, the virgin of fruitless conversation, and the sagittarius of detraction' in the nova de universis phihsophia, ferrara, 1591, and venice, 1593. see above, p. 182. on patrizi'

ges are lamented almost in the tones of the lament of the asclepius. bruno's quarrel with the "oxford pedants, found less satisfactory than earlier barbarous friars, takes on a new meaning in this context, and george abbot's inclusion of him in his anti- catholic propaganda becomes quite understandable. the argument on law continues under the next two constellations, corona borealis and hercules. the crown is to be given to the prince who will crush the pernicious pedants who decry good works,1 and hercules, though his image is banished from heaven because it recalls jupiter's fault, will go down to earth to do new good works.2 when the constellation cassiopeia comes under review, before the other gods have had time to determine anything about her, mars jumps up and demands furiously that

me, is to remain in heaven with the centaur, half beast (in the egyptian sense of god) and half man beside it.1 the centaur is admired for having healed the sick and shown a way to mount up to the stars. he is to remain in heaven, for where there is an altar, there must be a priest for the altar. under the corona australis, apollo asks what is to be done with this crown? that (replied jupiter, is the crown which, by the high decree of fate and the inspiration of the divine spirit and as a reward for high merit, awaits the invincible henri iii, king of the magnanimous, powerful, and warlike realm of france, which he promises himself after the crown of france and the crown of poland, as he testified at the beginning of his reign, when he ordained his celebrated device, the body of which cons

iberal of his own goods than greedy for those of others. let others, therefore, make attempts on the vacant kingdom of portugal; let others be solicitous over the belgian dominion. why should you break your heads and busy your brains, you other princes? why should you fear and suspect that other princes and kings will come to dominate your forces and rob you of your crowns? tenia coelo manet. let the crown remain then (jupiter concluded, awaiting him who shall be worthy of so magnificent a possession" all the gods approved in chorus that the crown would belong to henri iii, and they concluded their reforming labours by going to a great banquet in piscis australis. bruno is here offering to englishmen, and particularly, one supposes, to philip sidney to whom the book is dedicated, the frien

erron, bishop of evreux, and eventually a cardinal, who played the major part in the conversion of navarre and in the negotiations for his reception into the church as henri iv, the most christian king of france.1 this has a bearing on bruno's life and death because it was almost certainly, as corsano has pointed out, because of the universal european hopes aroused by the accession of henry iv to the crown of france that bruno took the fatal step of returning to italy.2 1 see the french academies, pp. 193 ff. 2 see a. corsano/ pensiero di giordano bruno, pp. 290 ff. 303 giordano bruno: second visit to paris one other event of this parisian period must be mentioned, for it is an important piece in the complex bruno problem. during this time he made an effort to be received back into the cat

he sa piu che non sapevano li apostoli, a che gli bastava l'animo de far, se avesse voluto, che tutto il mondo sarebbe stato d'una religione).2 most important of all in influencing bruno's return to italy was the turn which events in europe had taken by the middle of 1591. henry of navarre was the hero of the hour; victorious over the catholic league and its spanish backing, he had won his right, the crown of france, and there was already talk in the air that he would become a catholic. for bruno this meant renewed possibility of the universal reform within a catholic framework. the procedure which the church uses to-day is not that which the aposdes used: for they converted the people with preaching and the example of a good life, but now whoever does not wish to be a catholic must endure

FRATER U D PRACTICAL SIGIL MAGIC

trolled regressions to a larger extent. therefore, we will have to goffer h something to this general organism (when seen as a personification) for its collective development. only then will we be able to use its huge power resources. despite all the dangers which are entangled with the use of specific or less specific animated atavisms, a small number of magicians will always consider this to be the crown of their art and one of their highest aspirations. today is the product of yesterday, and if we are inclined to take the gnostic questions gwho am i, h gwhere do i come from? h and gwhere do i go to? h seriously, we cannot afford to do without the s ll it the big bang, god, ain, bythos, chaos, or whatever we like. in this respect, the magic of the gre-animated atavisms h also represents

FREEMASONS SATANISM AND SYMBOLISM

bove, on the sexual symbology of the rainbow "in the ancient jewish kabbala. mystical rabbis taugh he t that the rainbow symbolized a sexual rite. the bow of t rainbow was supposedly the phallus of the male god which descended into the kingdom of the womb, the queen or goddess. the union was said to create immense divine powers [texe marrs, mystery mark of the new age, p. 97] sex in the cross and the crown most christians would have no trouble accepting the cross and the crown symbol here. after all, our savior and lord jesus christ received his crown in heaven after he suffered the agony of the cross. however, freemasons have just a little bit more on their minds than this; they have a whole lot of sex on their brains. in the masonic report, we make this discovery: question: what does mas

ple [female vulva, by the horizontal shaft. the philosophy of the masonic cross is totally phallic. the 'crown' of this masonic emblem is also phallic, it being the first emanation of the cabalistic sephiroth [c.f. mcquaig, the masonic report, norcross, georgia, answer books and tapes, 1976, p. 34] masons have taken the cross of jesus christ and turned it into a phallic symbol. how dare they take the crown of jesus christ and turn it into a phallic symbol? actually, the cross was made to be representative of the entire sex act- heterosexual intercourse- by pretending the perpendicular staff to be the phallus and the horizontal bar be the female sex organ! one side issue that this quote settles is that this official masonic publication, printed in contemporary times, 1976, quotes albert pik

FULLER J F C SECRET WISDOM OF THE QABALAH

ers, letters, and words. ten ineffable sephiroth and twenty-two basal letters: three mothers [a (a, aleph, air; m (m, mem, water; w (sh, shin, fire, seven double [b g d k p r th, and twelve simple [letters [h v z ch t i l n s o tz q] 6 the gsingle point which was transmuted into a thought h is the first sephirah,7 kether or crown. git is the principle of all the principles, the mysterious wisdom, the crown of all that which there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi am. the sephirotic scheme (see plate ii on page 25) may be condensed as follows: kether is also called abbah, the father; it is the will or ego from which the remaining nine sephiroth emanate. the second sephirah is binah, the universal intellect or understanding, also called

re 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place of the aether or highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- t

or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist [exist. 15 many other comparisons could be given, but the above must suffice to show how deep-rooted are the origins of the sephirotic scheme, and how surely they have branched upwards into the mystical foundations of christianity. the ten sephiroth (1) ruk kether, the crown. as we have explained, this first sephirah represents gi am h as being, secret wisdom of the qabalah page 28 that is as pure existence. it is neither positive nor negative, but, and though sexless it is androgenous. though the primordial point of light, it is nevertheless the circumference of all things, the centre of which is nowhere because it is in no-thing; containing all the potency

et of elohim. the experimental worlds. before the gspirit of god moved upon the face of the waters h and cast the divine shadow on the formless void, we are told again and again in the zohar that experimental worlds had existed and had been destroyed on account of their imperfection. we read before the aged of the aged (the ain soph, the concealed of the concealed, expanded into the form of king, the crown of crowns (kether, there was neither being nor end. he hewed and incised forms and figures into it in the following manner: he spread before him a cover, and carved therein kings (worlds) and marked out their limits and forms, but they could not preserve themselves. therefore it is written, gthese are the kings that reigned in the land of edom before there reigned any king over the child

tetragrammaton to become visible-so also is the od threefold in nature. it represents not only the pillars of severity, mercy, and mildness, but also formation, reformation, and transformation; activity, passivity, and equilibrium; and good, evil, and deliverance. thus it is not one od but three odin, which to unite must climb the three trunks of the inseparable trees and, interlacing in kether, the crown, reformulate the letter shin, a trinity in unity. thus will it deliver back to tetragrammaton the power he lost in his fall from the world of yetzirah. such is the accomplishment of the messianic act. secret wisdom of the qabalah page 57 the integration of the disintegrated. thus far the mystery of the od, the positive force of jah (yh; next, as to eve, who being possessed of the negativ

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

that developed during the later status of barbarism. this writer himself admits that oman is less a kingdom than an aggregation of municipalities, and that each of these municipalities or towns has a separate existence and is controlled by its own local chief; but that all are joined together in one confederacy, and subjected to the leadership of a grand chief whom the writer is pleased to term "the crown" but why, as is evident from the description given, bears no resemblance to a modern monarch. the chiefs who direct the councils of the municipalities are limited in their powers by "the traditional immunities of the vassals" the decision of all criminal cases and the administration of justice being in the hands of the local judges. in the descriptions given of their governmental proceed

r she received gifts from all the gods, whence she got her name pandora. but moses, a prophet, not a poet-shepherd, shows us the first woman eve having her loins more naturally girt about with leaves than her temples with flowers. pandora then is a myth"[98 [98] tertullian, vol. i, p. 341. woman, who was originally the gift of wisdom, or minerva, and who when created was garlanded with flowers as the crown of creation, became, in course of time, an accursed and wicked thing who must henceforth cover herself with leaves to hide her shame. tertullian, who, with the rest of the early fathers in the christian church, had imbibed the latter doctrine concerning her, could not believe the tradition set forth by hesiod; therefore pandora was a myth, while the corrupted fable, that of eve as the te

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

eved there may be elaborated the true methods for the(a)interior regeneration of humanity.(b)themanifestationofthe soul in man.(c)theunificationofthe soul and spirit, which arepneumaandpsyche.(d)thetransfigurationofthe body of man by the splendour of spirit and soul( e)thephysical glorification of humanity) theevolution of the perfect man.(g)theelaboration of the christ in man.(h)theattainment of the crown of evolution. all aspirationsof religion,alldreams of idealismadmit of realizationby the application of the arcane instruments which were known to the mystics, and the gulf between actuality and poetry can be bridged by their means. xiasociety, brotherhood, or club, is in course of formation for the diffusion of the scientific andphilosophicaldoctrines of the light and the interior relig

GILBERT THE MAGICAL MASON

other, the most usual one being a triple division into nephesh, the passions referred tomakuth;ruach themind,reason,andintellect referred to the group of six sephiroth lying around the sun of tiphereth; and neshamah the spiritual aspirations associated with the supernal triangle. frequently quoted kabalistic words are:arikhanpin,thekabalah93macroprosopus, the vast countenance which is a title of the crown- deity supreme.zauiranpin,microprosopus, the lesser countenance is the central tiphereth; a conception that has much in common with that of the christian christ, the son of god. binah is the supernal mother -aima,malkuth is the inferior mother, the bride of the microprosopus.thefour letters yod, he, vau, he, or as we say ihvh, of the name, we call yahveh, or jehovah, are allotted and dis

ifestation, when the negative reigned supreme. from passivity there proceeded emanation,104themagical masonand manifested deity arose. from ain-repose, the neg255 ative- proceededainsuph,the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ainsuphaur-boundless light, which coalescing on a point appears as kether, the crown of manifestation. thence follow thetensephiroth, the holy voices, upon successive worlds, and concentrating into four divine conceptions we reach a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality. by gradual stages of development, each farther from the source, there arise the powe

hiroththe sephiroth form a decad and constitute the numerical conception of god; he may be known by numbers, and by letters. the ideas of god by means of numbers are the sephiroth; by means of letters they are the shemoth. the shemoth are the explanatory titles of the great name, the shema; this shema distributed into its elements is the shemhamphorasch. the ten sephiroth bear names. the first is the crown, the last the kingdom; kether and malkuth. the kingdom suggests the crown, the universe proves the exist255 ence of god, the eye below is illuminated by the eye above, the son suggests the father, the equilibrated scale of a balance suggests the existence of its fellow; humanity points out its creator. kether, the crown! but where is the crown unless on the kingdom, which is malkuth: god

its of science, to trust itself to the wings of faith. it is then but the human name of god, or if preferred, the divine name of the nature of man.[od,the creative activity of wisdom. he, the incomprehensible understanding. vau, the equilibrated union of the two. iod is chocmah, he is binah, the vau is tiphereth, the second he is malkuth, the kingdom, in which we see the reflection, or rainbow of the crown, kether. such is the divine ideal in the three worlds: three triangles which are as one triangle, three complete ideals, three complete and absolute conceptions of the one god, three in one, and three in each of the triads, nine and one; the circle, and the axis around which the circle revolves; the essence and the existence of the two hieroglyphic signs of number, of the decad,the volat

and affirm the works.'confessumem.etdecoreminduistiamictusluminesicutvestimento.'netsach, hod, and j esod, are the three angles of the reversed triangle in the seal of solomon, which correspond to the three angles of the erect triangle, that refer to kether, chokmah, and binah: and between these two triangles as a mediatorial mirage or reflection we find chesed, geburah, and tiphereth. kether is the crown of wisdom, intelligence, and mercy. chokmah is the wisdom of the crown, and the intelligence of mercy; and so on of the others. thus is the decad entire, referred to each unity of the decad.thename which is referred to kether, iseheieasher-eheie,existence is existence, being is proportional to being. this absolute affirmation is the last word of science, and the first word of faith: scie

masonry were to propagate brotherly love and charity, why refuse to extend its blessings to the cripple, or the maimed, or to him in subjection.thelegend of the three grand masters, of whom one islost-becomesremoved to the invisibleworld-isa curious image of the kabbalistic first triad of the emanations of the unseen and unknowable ain soph aur, the boundless one, boundless light; first is kether the crown, thence proceed chochmah and binah, wisdom and understanding, and then is the crown concealed and lost to perception in its exaltedness, the word is lost, and replaced by other titles. in thetensephiroth, as in our lodges, we are taught of two great pillars, one on the right and on the left, the pillars of mercy and judgment; then a third exists between them, that of severity; tempered b

bearing a central point, is purely kabbalistic. the point is tiphereth, beauty of conduct within a circle of virtues and bounded by the pillars mercy and justice. regard for a moment the varying titles; great architect, the122themagical masonfoundation, jesodthecentre of the lowest triad. grand geometrician, the beauty of design, tiphereth, centre of the median triad. most high, the awful kether, the crown, partly concealed, at sight of whose face a mortal, unprepared, must die. notice the grandeur and mystery increases as we pass up the masonic ladder or the sephirotic tree.theperambulation by the candidate under appropriate guidance is anaptimitation of the ceremony in the ancient mysteries. another remnant of the same form was until recently, and may be still, extant in scotland; the hi

tian way to spiritual perception was by entire devotion to christ as to god, andbythe completely moral life and temperate care of the body, by retirement from the world with prayers, thanks255 givings and constant meditation, upon seven stages (1)theattainment of complete personal humility typified by christ washing the apostles' feet (2) meditation upon the scourging and sufferings of christ (3) the crown of thorns, gaining a contempt for having been humiliated (4) the crucifixion, the offering of oneself as a sacrifice (5) the mystical death and rending of the veil of matter (6) contemplation upon the burial and the resurrection of the christ (7) production of the vision of the ascension to heaven. these steps to christian exaltation are seen represented in catholic shrines in the pictur

other sphere of being- to purgatory, hades, the judgement, to heaven or hell. here we have a resemblance in christian teaching to the ideal constantly found in indian religions that the immaterial principles of a man have each a more or less tenuous sheath of matter for each plane of existence to act as a vehicle orvahan.theold testament of the hebrews does not show any complex analysis of man as the crown of creation. in genesisi,27, it is written that 'god [in hebrew elohim] created mantheconstitution of man301[adam] in his own image [tzelem..male and female created he them" while in genesis ii, 7, we read, that the lord god (jehovah elohim) formed man (adam) of the dust of the ground (adamah) and breathed into his nostrils the breath of life (neshamath chim, and man (adam) became a livi

ood or evil life result. who shall decide which theory is able to produce men of the best type? men who will best love their fellow men and most sincerely respect their divine creator? in olden times man had the assurance, if not the impudence, to assume that this earth was the centre of the universe and that the sun and moon were made only for his convenience: man had also the notion that he was the crown of creation and that the angels of god were his guardians, and all upon the earth's surface was meant for him to make use of and treat as he liked.thejews had the additional idea that other nations were grown for them to destroy and supplant; but the progress of knowledge has made large inroads in these early notions. it was the belief of the ancient world that pairs of human beings furn

GILBERT THE SORCERER AND HIS APPRENTICE

rd, the stone of israel) even by the god of thy father, who shall help thee, and by the almighty who shall bless thee with blessings of heaven above, blessingsofthedeep thatiiethunder, blessings of the breasts and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head ofhimwho was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and fortheprecious thingsputforth by the moon, and for the chief thingsof[the ancient mountains, and for the precious thingsof"t]the lasting hills. an

GNOSTIC HANDBOOK

y. jotunheim is the home of the giants. there are three types of giants, thursar, rises and etins, all children of ymir. ljosalfheim is the home of the light elves or lojosalfar. there are two classes of elves, the light inhabit the lighter realms above midgard, while the dark elves (dwarves) inhabit the subterranean realm. asgard, the home of the aesir of sky gods is above the elven world and is the crown of the world tree. the name asgard means "enclosure of the gods. within asgard is valhalla, the hall of the fallen where the warriors of odin are taken if they are killed in battle and from where they will return to the final battle or ragnarok. snorri sturlson describes an inner enclosure (gardh) as being built right within the center of midgard, the sacred space of human society. howev

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

to those who use esoteric techniques to propagate the world of the archons, to satisfy an addiction to pleasure or power. it also refers to the innate error of reproduction and the propogation of children. it also can be applied to the supposed christian churches who have no knowledge of the inner teachings and offer pithy morality and prejudice in the place of wisdom. the promise is the gift of the crown of life. that is returning to the treasury of light, reaching the crown at the pinnacle of the tree of life, the top of the head chakra (kether. the church of pergamos the church of pergamos is the solar plexus chakra. it is known as elevation or height, for it governs the balance of the organism through its central position. it is also elevated in that it dominates and controls the lowe

ostic theurgy page 87 him. from the perspective of the chakra system, the sixth day is that of the ajna centre, where the currents of creation and destruction are unleashed and the gnostic becomes a master. it is indigo and represents intuition and inner mastery. the seventh day regeneration is complete. in relation to the chakric system is that of completed regeneration. the chakra is sahasrara, the crown centre and it is violet or purple, the colour of royalty. it is the birth of the new man. x gnostic theurgy page 88 origins it is difficult when the question of the origins of the kabbalah arises as there are so many issues involved. the term kabbalah comes from the hebrew word qabal and means both to reveal and to receive, it represents the secret oral teachings of the israelites. here

GOETIA LUCIFERIAN

th in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shines the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the leviathanic way to me! i beh

hold congress in the communion of my self! optional english/enochian conjuration- i do conjure thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians and spirits of the beast, brought forth by the mighty throne, i summon thee descending spirits, dragon of the dark heavens by the crown of the dragon, enthroned eye of holy fire be friendly unto me, enter this circle and bring forth your wisdom and truth, descend and come forth from the dragon s temple, bring forth the wisdom of the wicked (translated- ol gnay zodaneta gah ialprg azazel, enay thahaaotahe ol zodameta micma micma micalz bransg gah a orh levithmong yolcam oxiayal ialpor gah ol vinu arphe gah, vovim de a mah

GOLDEN DAWN RITUALS D

show the action of the a upon the life of things by differentiation. this is an alchemical process that can be studied in great length by those interested in pursuing alchemy. the wand, again, we will emphasize must never be inverted. the lotus flower is to never be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a c

GOLDEN DAWN RITUALS ENOCHALL

f earth angle of air tablet. moc: cacodemon of earth angle of air tablet, counterpart of the angel ocnm. mocn: subservient angel of earth angle of air tablet. moi: cacodemon of earth angle of water tablet. molap: man/ men. molpand: governor of the first division of the aethyr ich (31. molvi: surge(s. mom caosgo: moss of the earth. mom: cacodemon of water angle of earth tablet/ moss. momao: crown/ the crown (n (cf. momar. momar: shall be crowned. 38 monasci: the great name/ name (cf. omaoas. monons: heart/ the heart. monons olora gnay: the heart of man doth his thoughts. moooah: repent/ regret. mop: cacodemon of air angle of fire tablet. mor: three lettered holy name of god, ruling the element of earth. moreorgran/ morvorgran: angel who appeared to dee and kelley. mospleh: horn/ the horns

GOLDEN DAWN RITUALS T

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

GOLDEN DAWN RITUALS T3

agon and like 13 aziagiar rior irgil chis da ds pa-aox unto the harvest of a widow. how many are there which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the dragon sink? come away! bagle avavago gohon niiso bagle momao for the thunders have spoken! come away! for the crown of the siaion od mabza iad o i as momar temple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi ta abramig. and unto our comfort and of such as are prepared. lof m the ninth key micaolz bransg prgel napea ialpor a mighty guard of fire with two-edged swords flaming, ds brin efafaf

GOLDEN DAWN RITUALS U1

e, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the faculty of the neschamah, which is the power of aspiration unto that which is beyond. this power of the neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are

GOLDEN DAWN RITUALS VENUSZAM16

yourselves through this intelligence, hagiel, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto hagiel who shall charge and live within this talismatic bowl f desire, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and r

ohim gibor, by the power of kamael, by the overwhelming powers of geburah, by the awful curse of paschal, and the fire of the letter shin i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of desire and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet.elohim, let there be unto the void restriction! yhshvh, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a cr

GOLDEN DAWN RITUALS Z1

le under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer

GOLDEN DAWN RITUALS ZAM10

, o ye forces of the spirit of life whose dwelling is in the invisible, do i now address my will. in the great names of your ruling angels elexarph, comananu, tabitom, and by all the names and letters of the holy tablet of union, by the mighty names of god: hyha, alga \yhla hwhy, and by the great lord of silence, hoorpokratist, by your deep purple darkness, and by the white and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud my form in your substantial night. clothe me and hide me, but at my control. darken man's eyes that he see me not. gather at my word divine, for ye are the watchers, and my soul is the shrine" ste

. in and by the names hyha, alga and \yhla hwhy, i conjure thee. in and by the names exarp, betom, hcoma, nanta, i invoke thee. in and by the names exarp, betom, hcoma, nanta, i constrain thee. by the deep purple darkness of the eternal spirit of life, and by the white brilliance of the genius within me, i invoke ye and conjure ye to absolute and instant obedience, without deception or delay. for the crown of my father is upon me, and in hwhy is my trust. gather, ye flakes of astral light, and shroud my form in your substantial night. clothe me, and hide me in an egg of blue, so that seeing me, men may see me not, nor understand, but that they may see the thing that they see not, and comprehend not the thing that they behold. for ye are the watchers, my soul the shrine. egg of divine darkn

he holy mysteries of the lord of silence enthroned upon his lotus, hoorpokratist" step 24 when it is wished to banish the shroud, make very forcibly the qabalistic cross to bring down the light, and then perform the analysis of the keyword, invoking the divine white brilliance. say" in the name of \yhla hwhy, i invoke thee, who art clothed with the a, who standest upon the 5, and art crowned with the crown of twelve stars. aima elohim, shekinah, who art darkness illuminated by the light divine, send me thine archangel layqpx, and thy legions of \ylara, the mighty angels of the sphere of yatbc, that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of darkness and of mystery, which has well served my purpose

GOLDEN DAWN RITUALS ZAM16

e divine powers of dsj, manifest yourselves through this intelligence, layphy, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto layphy who shall charge this talisman, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and r

light. i bind ye by the curse of rwbg \yhla, by the power of lamk, by the overwhelming powers of hrwbg, by the awful curse of paschal, and the o of the letter c i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this k talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? 11 o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a c

GOLDEN DAWN RITUALS ZAM22

realm, and most importantly, the love and magnificence of your godhead, that through this creature of talismans i may ever pursue the great work and remain a beacon of solar light upon my fellow fraters and sorors of the r.r. et a.c. in so doing, grant that laykn, who shall charge and rule the spirit of a in this talisman in accordance with my will, shall be given a great reward, on that day when the crown of glory of my genius shall be placed upon my head. grant that his nature shall become more illuminated, glorified and more capable of receiving the divine influx which abides only in the heart of god and man. 9 the exorcism step 1 lift the talisman upon high in left hand. smite it three times with sword, and raise both it and sword overhead stomping three times. proceed to take the tali

t. i bind ye by the curse of rwbg \yhla and by the power of lamk, and by the overwhelming powers of hrwbg. by the awful curse of, djp, and the o of the letter c. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this a talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a cryi

GOLDEN DAWN RITUALS ZAM24

estate et gloria" third adept "amen (chief adepts are seated) chief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of the supernals. we know that the shekinah, the cohabiting glory, dwelt in the inner sanctuary, but the first creation was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in a p

GOLDEN DAWN RITUALS ZAM5

one, i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness let the light arise. i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or you may continue on with the exercise t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e formula of iao later in this manual. this word can also be used in magical operations in the form of a magick square as shown below. the gematric value of this square is 96 where 96= 48 x 2. each letter of the word lahalasa is used twice in the square. 46 the effects of multiple letters in a square and all these things deceived me not, for 1 expanded them by my subtlety finto the twelve rays of the crown. and these twelve rays were one. aleister crowley, liber ararita some of the watchtower squares have multiple letters. two squares (one in water and one in earth) have four letters each, and two squares (one in water and one in earth, have three letters each. fifty-five squares have two letters each. multiple letters express the variety of forces acting in these regions. many of these sq

GREY W G CONDENSATION OF KABBALAH

itself through man s ascent is the other half of the cosmic cycle. that is what we shall have to study when we have absorbed the basic details of the first fundamentals set out so briefly here. to help appreciate them still further, let us look over them again through their four-fold assembly system. the initial step is: 0 non-existence, limitlessness, nothing but light. god s intention to be. 1 the crown or summit of creation. pure energy of consciousness. the big bang behind being.origination processes governed by thegod-aspect eh yeh 8 (a breathing, meaning i am. creative processes controlled by archangel metatron (near thy throne. formative processes by the angel order of the chaiot ha-kodesh (holy living creatures, as a higher form of the elements. expressively controlled by the resh

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

478, 7 it has the general sense of precious-stone (eorcnan-stan is appar. a corruption. a corresponding goth, airhia-stdlns, ohg. erchan-stem may safely be assumed, as* airknis' actually means genuine, holy, and' erchan' survives in similar compounds (graff 1, 468. but it seems to be the oval milk-white opal, otherwise called orphanus, pupillus, mhg. tveise (orphan, and so precious that it graced the crown royal of germany. albertus m. says' orphanus est lapis qui in corona romani imperatoris est, neque unquam alibi visus est, propter quod etiam orphanus vocatur. est autem colore vinosus, subtilem habens vinositatem, et hoc est sicut si candidum nivis candens sen micans penetraverit in rubeum clarum vinosum, et sit superatum ab ipso. est autem lapis perlucidus, et traditur quod aliquando f

ied to, afj,dpaysoemerald. as erchanstein sprang out of the human eye, and the pearl out of the oyster, the medieval fancy seems to have been excited by some other precious stones which grew in or out of animals. what marbod cap. 24 tells of the hjncurius may be read at greater length in rudlieb 3, 101 127: these brilliant lynx-stones likewise befit the finger- ring of the queen, the crown of the king. some legends speak of stones of power engendered in the head of the code, the adder, the toad. inside the body of a castrated cocli of three years grows the alectorius, marbod cap. 3' luvictum reddit lapis hie quemcunque gerentem, extinguitque sitim patientis in ore receptus/ the mhg. poem fixes the capon's age at seven, albertus at nine years. but a poem in the vienna cod

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

id. 6, 175. 3 a similar story of the king of snakes from liibbenau in the spreewald of lausitz (busching s woch. nachr. 3, 342) in reusch no. 74. snake. 687 everytime gave it warm coiu s milk to sup. she suddenly left the place in a tiff, and when the new maid *vent for the first time to milk, there lay the golden crown on the milking-stool, with the inscription: a token of gratitude/ she brought the crown to her master, who gave it to the girl it was intended for; but from that time the snake was never seen again (moneys anz. 8, 537. the adder s crown (atternkronlein) makes any one that wears it invisible (schm. 2, 388) and immensely rich as well. in some districts they say every house has two snakes, a male and a female, but they never shew themselves till the master or mistress of the h

rst there. the animal that arrives first has a bunch of mai 3 tied to its tail, which bunch is called dau-sleipe (dew-sweep, 1 while the last comer is dressed up in fir-twigs, all sorts of green stuff and field flowers, and called the motley cow or motley horse, and the boy belonging to it the pingst-kddm or pingst-kddrel. at havelberg the cow that came home first at night used to be adorned with the crown of flowers, and the last got the t/tau-schleife; now this latter practice is alone kept up. 2 in some of the altmark villages, the lad whose horse gets to the pasture first is named thau-schlepper, and he who drives the hindmost is made motley boy, viz. they clothe him from head to foot in wild flowers, and at noon lead him from farm to farm, the dew-sweeper pronouncing the rhymes. in ot

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ers that jesus, like many others for centuries before him, was crucified on a cross.and not even on a cross like that now used as the christian symbol; and it was due to another coincidence that the cross was adopted by the christian fathers, centuries after the crucifixion, as a symbol of the christian faith. they might have adopted the exclusive use of a golden crown (which they do at times) or the crown of thorns, or many other symbols typical of some event in his life and works. those who are of the jewish religion justly feel that the cross is a symbol to them of suffering in the form of persecution. one need only read the real history of the jews to note how they suffered needlessly and continuously through campaigns conducted by those who ever cried aloud "via cruris" by way of the

HANDBOOK OF EGYPTIAN MYTHOLOGY

traditions concerning the gods. they were also among the first private objects to include depictions of deities, although most of these are not in the formal style found in temples. the late middle kingdom and the second intermediate period were times of intellectual and religious change. at the height of the twelfth dynasty, the power and influence of the provincial elites had been suppressed by the crown. this seems to have been one of the factors that led to a decline in the use of the coffin texts. by the thirteenth dynasty royal authority was also in decline, and this may have led to greater freedom of expression in religious art and literature. images of deities started to be shown on votive objects dedicated by nonroyal people, particularly in the holy city of abydos. middle kingdom

, were particularly associated with seth. in a few magical texts it is the foolishness or greed of the young horus that is to blame for his plight. in one spell, the young god suffers from a terrible stomachache after naughtily eating a sacred fish and has to appeal to his mother for help.38 horus is still an impetuous youth when he takes up the struggle to avenge the death of his father and gain the crown of egypt. the struggles of horus and seth. some sources give seth a reign of hundreds of years; others imply an interregnum, during which seth and horus struggle to establish who is fit to rule egypt. seth is consis- mythical time lines 81 figure 16. cippus (magical stela) with a central figure of horus the child overcoming evil animals and reptiles (chicago oriental institute museum) te

s a punishment and hung on a pole. like all gods, anti s flesh was made of gold and his bones of silver, so only the silver was left. when anti was forgiven, the cow goddess restored his flesh with her healing milk. anti seems to be identical with nemty, another divine falcon who was punished by the gods. in a new kingdom story the divine tribunal retires to an island to consider whether to award the crown of egypt to horus or seth. the deities who make up the tribunal do not want to be disturbed by isis, the mother of horus. they order nemty, the divine ferryman, not to take any woman who looks like isis to the island. isis disguises herself as an old hag and bribes nemty with a gold ring to ferry her to the island. after she makes a fool of seth, he demands that nemty be punished. the di

don: 1986, 182 185. j. leibovitch. gods of agriculture and welfare in ancient egypt. journal of near eastern studies 12 (1953: 73 113. primary sources: pt 256, 622; ct 575; astarte and the sea satet (satis) and anuket (anukis) satet and anuket were two goddesses worshipped in the region of the first cataract of the nile. satet, lady of elephantine, was shown as a mature woman wearing a version of the crown of upper egypt decorated with antelope horns. anuket, lady of nubia, was shown as a young woman wearing a feather headdress. her sacred animal was the gazelle, a creature admired by the egyptians for its delicate beauty. both goddesses are called daughters of ra, but from the late middle kingdom onward they formed a triad with khnum, the ram god of elephantine (modern aswan. it is not cl

HEAVEN HELL

th of sa s, who spring into life so soon as p. 177 the sound of the voice of afu-ra is heard; these are neith the child, neith of the white crown, neith of the red crown, and neith of the phallus. these goddesses "guard the holy gate of the city of sa s, which is unknown, and can neither be seen nor looked at" on the right of the path of afu-ra we see the two-headed god aper-hra-neb-tchetta, with the crown of the south on one head, and the crown of the north on the other. next come the god temu, his body, and his soul, the former in the shape of a serpent with two pairs of human legs and a pair of wings, and the latter in that of a man, with a disk on his head, and his hands stretched out to the wings (vol. i, p. 242. in front of these are the body and soul of the star-god shetu, who follo

5, 256, 258. it will be noted that the two pairs of legs of khepri face in opposite ways, so that in whichever direction he moves one pair must walk backwards; the eight powers have overcome the resistance of the sixteen gods, and the face of horus of the tuat is towards the rising sun. on the left of the path of afu-ra we see a hawk-headed lion called heru-am-uaa, i.e "horus in the boat" wearing the crown of the south; on his back p. 186 stands the two-headed god horus-set (vol. ii, p. 247, whose faces typify day and night, and light and darkness, and the sun-gods of the south and north. above the hind-quarters of the lion is the head of the god ana, wearing the crown of the south; on the one side we have four gods of the south assisting in the raising of a column surmounted by the crown

ces typify day and night, and light and darkness, and the sun-gods of the south and north. above the hind-quarters of the lion is the head of the god ana, wearing the crown of the south; on the one side we have four gods of the south assisting in the raising of a column surmounted by the crown of the south, and on the other four gods of the north assisting in the raising of a column surmounted by the crown of the north. these ceremonies appear to have some connexion with the magical rites which were performed in egypt in primitive times in the making ready of the crowns for the sun-god to wear on his rising. beyond these gods are: 1. the serpent shemti, with four heads at each end of his body, and his warder apu. 2. the serpent bata, with a head at each end of his body. 3. the serpent tepi

HELENA BLAVATSKY NIGHTMARE TALES

lazed and staring, and altogether her appearance was even more hideousthan before. the dervish then carefully closed the shutters of the only window, and we should have been intotal obscurity but that there was a hole bored in it, through which entered a bright ray of sunlight that shotthrough the darkened room and shone upon the girl. he arranged her drooping head so that the ray should fallupon the crown, after which, motioning us to remain silent, he folded his arms upon his bosom, and, fixinghis gaze upon the bright spot, became as motionless as a stone image. i, too, riveted my eyes on the samespot, wondering what was to happen next, and how all this strange ceremony was to help me to find ralph. by degrees, the bright patch, as if it had drawn through the sunbeam a greater splendour

HELENA BLAVATSKY THE KEY TO THEOSOPHY

, uphill work. it is essentially the philosophy of those who suffer, and have lost all hope of being helped out of the mire of life by any other means. moreover, the history of any system of belief or morals, newly introduced into a foreign soil, shows that its beginnings were impeded by every obstacle that page 21 the key to theosophy- hp blavatsky.txt obscurantism and selfishness could suggest "the crown of the innovator is a crown of thorns" indeed! no pulling down of old, worm-eaten buildings can be accomplished without some danger. q. all this refers rather to the ethics and philosophy of the t.s. can you give me a general idea of the society itself, its objects and statutes? a. this was never made secret. ask, and you shall receive accurate answers. q. but i heard that you were bound

is no longer a free and happy god, but a poor pilgrim on his way to regain that which he has lost. i can answer you more fully by repeating what is said of the inner man: from the remotest antiquity mankind as a whole have always been convinced of the existence of a personal spiritual entity within the personal physical man. this inner entity was more or less divine, according to its proximity to the crown. the closer the union the more serene man's destiny, the less dangerous the external conditions. this belief is neither bigotry nor superstition, only an ever-present, instinctive feeling of the proximity of another spiritual and invisible world, which, though it be subjective to the senses of the outward man, is perfectly objective to the inner ego. furthermore, they believed that there

ature and divine in its essence, namely, the ego, can exist forever. and as it is that ego which chooses the personality it will inform after each devachan, and which receives through these personalities the effects of the karmic causes produced, it is, therefore, the ego, that self, which is the "moral kernel" referred to, and embodied karma itself, that "which alone survives death" kether (heb) the crown, the highest of the ten sephiroth; the first of the supernal triad. it corresponds to the macroprosopus, vast countenance, or arikh anpin, which differentiates into chokmah and binah. krishna (sans) the most celebrated avatara of vishnu, the "savior" of the hindus and the most popular god. he is the eighth avatara, the son of devaki, and the nephew of kansa, the indian herod, who while s

HP LOVECRAFT A DARK LORE

actors cut the text of steele's conscious lover so badly that one was almost glad the baptist-ridden legislature closed the theatre a fortnight later. that thomas sabin's boston coach was "damn'd uncomfortable" old letters may well have told; but what healthy antiquarian could recall how the creaking of epenetus olney's new signboard (the gaudy crown he set up after he took to calling his tavern the crown coffee house) was exactly like the first few notes of the new jazz piece all the radios in pawtuxet were playing? ward, however, would not be quizzed long in this vein. modern and personal topics he waved aside quite summarily, whilst regarding antique affairs he soon shewed the plainest boredom. what he wished clearly enough was only to satisfy his visitor enough to make him depart with

IRISH WITCHCRAFT AND DEMONOLOGY

s, which they dismembered, and then distributed at cross-roads to a certain evil spirit of low rank, named the son of art. 3. they sought by their sorcery advice and responses from demons. 4. in their nightly meetings they blasphemously imitated the power of the church by fulminating sentence of excommunication, with lighted candles, even against their own husbands, from the sole of their foot to the crown of their head, naming each part expressly, and then concluded by extinguishing p. 28 the candles and by crying fi! fi! fi! amen. 5. in order to arouse feelings of love or hatred, or to inflict death or disease on the bodies of the faithful, they made use of powders, unguents, ointments, and candles of fat, which were compounded as follows. they took the entrails of cocks sacrificed to de

nd as he was under ban of excommunication his body lay unburied for a long period. but ultimately the tables were turned with a vengeance. de ledrede was himself accused of heresy by his metropolitan, alexander de bicknor, upon which he appealed to the holy see, and set out in person for avignon. he endured a long exile from his diocese, suffered much hardship, and had his temporalities seized by the crown as well. in 1339 he recovered the royal favour, but ten years later further accusations were brought to the king against him, in consequence of which the temporalities were a second time taken up, and other p. 42 severe measures were threatened. however, by 1356 the storm had blown over; he terminated a lengthy and disturbed episcopate in 1360, and was buried in the chancel of s. canice'

er was in return, at a distant but specified day, to deliver himself body and soul to the devil. the appointed place of meeting was a lime-kiln; the devil may have thought that this was a delicate compliment to him on account of the peculiarly homelike atmosphere of the spot, but the doctor had different ideas. the devil produced the gold, whereupon dr. colville produced a hat with a wide slit in the crown, which he boldly held over the empty kiln-pit, with the result that by the time the terms of the bargain were literally complied with, a very considerable amount of gold lay at the doctor's disposal, which he prudently used to advance his worldly welfare. so far, so good. but there are two sides to every question. years rolled by, bringing ever nearer and nearer the time at which the acc

g the island-magee witch-trial--the trial itself- dr. francis hutchinson. the account of the following portent is given us in aubrey's miscellanies "when king james ii first entered dublin after his arrival from france, 1689, one of the gentlemen that bore the mace before him, stumbled without any rub in his way, or other visible occasion. the mace fell out of his hands, and the little cross upon the crown thereof stuck fast between two stones in the street. this is well known all over ireland, and did much trouble king james himself with many of his chief attendants; but no doubt greatly raised the hopes of his enemies. a few years later a witch-story comes from the north of ireland, and is related p. 195 by george sinclair in his satan's invisible world displayed (in later editions, not

ISIS UNVEILED

infinite, and unconditioned, it can have do thought or idea. it acts not as the result of vohtion, but in obedience to its own nature, and aceording to the fabdiiy of the law of whidt it u iitelf the embodiment. thus, with the hebrew kabalists, am-soph is non-existent ytt, for it is incomprehensible to our finite intellects, and therefore cannot exist to our minds. its first emanation was kdher, the crown, to. when the time for an active period had come, then began a natural expansion of this divine essence from within outwardly, obedient to eter- nal and immutable law; and from this eternal and infinite light (which to us is darkness) was emitted a spiritual substance^ this was the first of the sepbiroth, containing in herself the other nine nn''gd, sephiroth, or intelligences. in their

idedtify it with sephira, or kether; call am-soph 'an emanation from god' and make ibe ten s^birctb comprise 'ain^ph' as a unity. iley also very cmneously retcrae tlie first two emanations of sephira 'hokhm^ and fiinah. he greatest kabaliitf have always held 'hokhmah (wisdom) as a male and active intelligence, yall. r\ and placed it under the no. 2 on the right side of the triangle, whoee apex it the crown, while binab (intelligence) or ru''3. is under no. 3 on the le/t hand. but the latter, being rqiresented by its divine name as yehovah, mv, vny naturally showed the god of ime! as only a third emanation, as well a* a feminine, passive principle. hence when the time came for the talmudists to. transform their multifarious dattes into one living god, they resorted to their masoretic points

the ancient of days aruiqutu altos who is the father of the demiurge of the universe, is called the third life. or ahatur; and he is the father of feujiu, who is the architect of the visible universe, which he calls into existence by the powers of his genii at the order of the 'greatest; the abatur answering to the 'father^ jesus in the later christian theology. these two superior lieea then are the crown within which dwells the greatest ferho "be- fore any creature came into existence the lord fuho existed* this one is the first life, formless and invisible; in whom the living spirit of life exbts. the highest gkace. the two are one from eternity, for they are the light and the cause of the lt^t. therefore they answer to the kabalistic concealed vnsdom, and to tbe concealed she- khinah t

ogle 228 isis unveiled revealed in the resutta of creation, proceeding out of the former its spiritual prototype. the third is the mutilated image of both the others, crystallized in the form of human dogmas, which vary according to the exub^ance of the national materialistic fancy. the supreme lord of splendor and of li^t, luminous and rcf ulgedt, before which no other existed, is called corona (the crown; lord feiho, the unievealed life which existed in the former from eternity; and lord jordan the spirit, the hving water of grace* he is the one throu^ whom alone we can be saved; and thus he answers to the ^ekhinab, or the holy spirit, the spiritual garment of ain-soph. these three consti- tute the trinity in abscondito. the second trinity is composed of the three lives. the first is the

ditions disfigured by emigration and legend belong to the history of india" such is the opinion of colebrooke, inman, king, jacolliot, and many other orientalists. we have said above that according to the secret computation peculiar to the students of the hidden science, messiah is the fifth emanation or potency. in the jewish kabala, where the ten sephiroth emanate from adam kadmon (placed below the crown, he comes fifth. so in digitizecoy google 260 isis dnveiud the gnostie system; so in the buddhistic, in which the fifth buddha maitreya, will itppear at his last advent to save mankind before the final destruction of the world. if vishnu is represented in his forthcoming and last appearance as the tenth avatar or incarnation, it is only because every unit held as an androgyne manifests i

in the kabalivtic coamogony, heaven and earth are penouified by adam kadmon and the aeeond adam. the fint ineffable triad, contained in the abalract idea ain-soph, sepliira, and adam kadmon, the protogonoa, the utt t being identical with the forma, when biienal* in every triad there ii a male, a female, and an androgyne. adam-sephira ii the crown (kether. it ?eti itsdf to the work of creation by first producing 'hokhmah, male wisdom, a masculine active potency, represented by >t, yah, or the wheeli of creation, c^jfik* from which proceeds binah, intdligence, female and paasive potency, whidi is ydio- mh, rr,n\ whom we find in the bou figuring as the supreme. but this yeho- vah is not the kabalistio yod-heva. ilie binary is the fu

y expressed in the zohar. the 'heavenly man' who is the protogonos, tikkun, the first-bom of god, or the universal form and idea, en- genders adam. hence the latter is god-bom in humanity, and endowed with the attributes of all the ten sephiroth. these are: wisdom, intelligence, justice, love, beauty, splendor, firmness, etc. they make him the foundation or basis 'the mighty living one\ t 7k, and the crown of creation, thus placing him as the alpha and omega to reign over the 'kingdom' malkhuth-"man is both the import and the highest degree of creation" says the zohar "as soon as man was created, everything was complete, including the upper and nether worlds, for everything is comprised in man. he unites in himself all forms" but this does not relate to our degenerated mankind; it is only

JASMUHEEN THE FOOD OF GODS

as per the booklet cosmic sounds. sounds that heal by mantak chia. this section is just a brief introduction on the ability of sound to cleanse, rebalance and nourish our organs. word power b) programming codes: as we discussed in the book in resonance specific sounds, sacred songs and mantras have long been used to nourish the bio-system with certain frequencies. we know that the sound aum feeds the crown chakra energy centre by tuning it to the divine wisdom channel. we also know that the sound ahhh nourishes the heart chakra by tuning it to the divine love channel particularly when used intermittently with the love breath meditation and its i am love, i love mantra. programming codes are in essence specific mantras or sentences that are used to reprogram the way the body consciousness s

undalini energies. diagram 5 divine nutrition: the madonna frequency& the food of gods with jasmuheen 60. then imagine shooting this energy up as you contract. from the perineum to the base then straight up the spine though the ascension chakra, which is ponytail height at the back of the head. do the same again but this time imagine it shooting up your back, through the ascension chakra and into the crown chakra. imagine a new color to this energy and keep your tongue on the roof of your mouth as you keep contracting and releasing and sending more energy up your spine, into the crown and then imagine it flowing through the brow chakra. then imagine this energy flowing from the brow chakra and into your heart chakra, finally mixing the sexual, spiritual and love energies together. you can

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

point protruded, gives the original form from which all helmets or defensive headpieces, whether greek or barbarian, deduce. as a phrygian cap, or symbolising cap, it is always sanguine in its colour. it then stands as the cap of liberty, a revolutionary form; also, in another way, it is even a civic or incorporated badge. it is always masculine in its meaning. it marks the needle of the obelisk, the crown or tip of the phallus, whether human or representative. it has its origin in the rite of circumcision unaccountable as are both the symbol and the rite. the real meaning of the bonnet rouge, or cap of liberty, has been involved from time immemorial in deep obscurity, notwithstanding that it has always been regarded as a most important hieroglyph or figure. it signifies the supernatural s

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

n. fig. 247. ur us. abraxoids. the whole enclosed in a sunken circle. rev. micahl, between four stars. the cabalists make michael the angel of the sun. plasma of bad quality (the gnostics, p. 200) fig. 250: this object is the chnuphis serpent, to gnostic mysteries. 273 which frequent reference has been made in our book. the serpent, is raising itself in act to give the mythic dart. on its head is the crown of seven points or vowels. the second amulet presents the name of the gnostic un- fig. 248. known angel, with the four stars in the angles. this is michael, or the saviour, the chief of the ons, seventy-two in number, and composed of six times twelve; there being three double decades, for the night and for fig. 249. fig. 250. the day, in each lunar period or sign of the zodiac; each of w

ess a relic of what they had seen in egypt in the worship of apis and mnevis. traditions concerning the ark. 353 one of the jews confessed he never could hear a reason from any of their doctors. according to theodoret, arnobius, and clemens of alexandria, the yoni (then become ioni; thence ioina and ionic) of the hindus was the sole object of veneration in the mysteries of eleusis( demosthenes on the crown. next we have the golden calves set-up by jeroboam at dan and bethel. then follows (judges viii. 22 &c) the worship of gideon s ephod. the ephod made by gideon with the spoil of the midianites became after his death an object of idolatry (ibid. p. 41. we have also micah s images and the teraphim. we learn from st. jerome (who received it by tradition from the ancient jews, and indeed it

templars. the temple of the greal was placed upon a mountain in the midst of a thick wood. the name of this mysterious mountain (like the mount meru of the hindoos and olympus of the greeks) hints sublimity and secrecy. guyot calls it mont salvagge, wild or inaccessible mountain (or holy way. the greal was made of a wonderful stone called exillis, which had once been the most brilliant jewel in .the crown of the archangel lucifer the gem was emerald (green; friday; the unlucky in one sense, the sacred woman s day in another sense. the stone was brought from heaven (rescue) by angels, and left to the care of titurel, the first king of the greal, who transmitted it to amfortas, the second king, whose sister herze -lo de was the mother of parsival, the third king of the san greal (these are

K AMBER THE BASICS OF MAGICK

stable mental or physical condition, or with heart disease. certain drugs and medications, such as those used to treat epilepsy may retard progress. although the technique is very simple, it may eventually produce powerful results. results may at first appear hours after the practice during sleep. as each chakra is energized by this practice, it is said to add occult powers (sidhis, until at last the crown chakra is reached, and with it, full enlightenment is attained. sometimes kundalini awakens all by itself. to practice this chakra meditation, you simply concentrate on the chakras, beginning with the root chakra, and moving progressively up, as you visualize psychic energy from the root chakra traveling up shushumna and vivifying each higher the basics of magick get any book for free on

up, as you visualize psychic energy from the root chakra traveling up shushumna and vivifying each higher the basics of magick get any book for free on: www.abika.com 18 chakra. as we mentioned the chakras have certain properties associated with them, so that this type of visualization may 'raise consciousness, promote astral projection, and other things- once you have reached ajna and eventually the crown chakra. you might typically meditate in this fashion for 15 minutes to a half hour a day. it might help to practice some hatha yoga or other physical exercise in an effort to make the spinal cord 'more flexible. diet may also affect the process. the technique is also similar to the tibetan 'tummo' meditation. the rise of kundalini is sometimes experienced as a 'vibration' or buzzing, as

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

tor. standing on the heads of philosophers (noted above, page 2- chapter 2. myth and philosophy in sefer ha-bahir- chapter 3: a. sefer ha-bahir: 30- appendix 2. 32 of sefer ha-bahir in light of early kabbalistic sources. eylon, dina ripsman. reincarnation in jewish mysticism and gnosticism [jewish studies, volume 25. lewiston-queenston-lampeter: the edwin mellen press, 2003. green, arthur. keter: the crown of god in early jewish mysticism. princeton: princeton university press, 1997: chapter thirteen. gsefer ha-bahir. h 20081 4. idel, moshe. ascensions on high in jewish mysticism: pillars, lines, and ladders. budapest/new york: central european university press, 2005: chapter 2, 3, gthe pillar in the book bahir h. krzok, paul. ga look at the bahir, h in the hermetic journal, number 22, edi

press, 2000. garb, yoni. gkinds of power: rabbinic texts and the kabbalah, f in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam (los angeles: cherub press, 2001. gottlieb, efraim. abstract of gthe significance of the story of creation in the interpretations of the early cabbalists, h in tarbiz, vol. 37, no. 3 (march 1968. green, arthur. keter: the crown of god in early jewish mysticism (1997: chapter twelve. gthe way to kabbalah h; chapter thirteen. gsefer ha-bahir h; and chapter fourteen. gthe early kabbalah. h. idel, moshe. ascensions on high in jewish mysticism: pillars, lines, and ladders. budapest. new york: central european university press, 2005: chapter 2, gon cosmic pillars in jewish sources. h. enchanted chains: techniques and

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

e named differently in different months, e.g. mulsag, akkadian kakkabu re.tu ehead/main star f. venus in the simanu month. mercury mercury is primarily the star of the god nabu. mulna-bu-u2 (g290, who was identified with sumerian ninurta. in later period, nabu was considered to be son of the state god marduk or assur (in babylonia and new assyria, accordingly; therefore he came to be protector of the crown prince. hence a name of mercury dumu.lugal= m r .arri ecrown prince f. e.g. esarhaddon fs enthronement was to have been predicted by a meeting of jupiter and mercury (reiner 1995: 74.75. in spring mercury could also be star of marduk (gossmann 1950: 99. analogically to venus, since mercury appears both as a morning and evening star, its was sometimes thought of as having two sexes. thoug

KETAB E SIYAH

p& hope in other spells. wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! 71. but exceed! exceed! 72. strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all. 73. ah! ah! death! death! thou shalt long for death. death is forbidden, o man, unto thee. 74. the length of thy longing shall be the strength of its glory. he that lives long& desires death much is ever the king among the kings. 75. aye! listen to the numbers& the words: 76. 4 6 3 8 a b k 2 4 a l g m o r 3 y x 24 89 r p s t o v a l. what meaneth this, o prophet? thou knowest not

L 003

are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter note 1 is not of tiphereth without, but tiphereth within. i. 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. 2 (a) avoid using some common word, such as "and" or "the" or "but; use a paraphrase (b) avoid using some letter of the alphabet, such as "t, or "s. or "m; use a paraphrase (c) avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others- 1 (i.e. the matter of cereberus. 2. on

serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. ii. 0. the horse is action. man, rule thine action. how else shalt thou master the father, and answer the fool at the left hand gateway of the crown? 1. here are practices. each may last for a week, or more (a) avoiding lifting the left arm above the waist (b) avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the horse the

rning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii. 0. the ox is thought. man, rule thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more (a) avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others (b) by some device, such as the changing of thy ring from one finger to another, create in thyself two per

LAITMAN M FROM CHAOS TO HARMONY

ire world. moreover, the parts compose everything that is in the whole( introduction to the book of zohar, item 68. in his book, orot hakodesh (lights of sanctity, rav kook introduces a similar idea: the magnitude of the value of man s power of will, and how crucial is his degree in reality, is yet to be revealed in the world through the secrets of the torah (kabbalah. and this revelation will be the crown of the whole of science. hence, although the people of israel are few, they contain the necessary power and strength to carry out israel s role 185 the required correction in the entire world. the awakening of the other nations depends entirely on the extent to which a person from israel prefers internality to externality, or the israel within over the internal nations of the world withi

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

gy, and pharmacology progressed through the lifeless mechanistic approach of reducing living bio-systems to nothing more than complex machines. there is a very interesting point concerning the connection between physics and other sciences: all the sciences chemistry, biology, zoology, anthropology, sociology, and every other science designed their models according to the mechanistic perception of the crown science physics. actually, this process continues today. in many universities the world over, various sciences have yet to adapt their models to the 19th century models of physics. the problem is that physics has already abandoned these models. even molecular biology, which studies the most minuscule objects, has yet to turn to the path that the quantum revolution has paved. about a year

re so, he should (and must) be accustomed to the rules of the spiritual nature, which govern the whole reality, of which he is part--rabbi kook, 1985 from the notebooks in the manuscripts, treasures of the raayah (rav kook, 4, p. 23 the great value of the power of human desire, its degree in reality, and its cruciality is yet to appear through the secrets of the torah. and this disclosure will be the crown of all science--rabbi kook, orot kodesh c (holy lights c, p. 66 the sciences will deal with bringing all the details from the potential to the actual, which the good and honest inclinations that govern the world aspire for, and they are all the needs of worthy material and spiritual life--rabbi kook, orot teshuva (lights of repentance, p. 50 around the year 1923, professor einstein visit

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

from the fringe of the network, the pomegranates being chosen for this symbolism because each fruit contains a prodigious number of separate seeds, thus illustrating the amazing fecundity of nature and the vast variety of her types. 179. in tat the lilies represented always the flower of humanity. arranged in line round the edge of the disc they indicated the great white brotherhood the jewels in the crown of mankind, hovering above the human race and directing its evolution. the four pendant flower-chains symbolized the holy four who reside at shamballa- the spiritual king and his three pupil-assistants, the sole representatives on earth of the lords of the flame who came down long ago from venus to hasten the evolution of mankind. the crossed palm-leaves between them typified the four de

by means of this elaborate system of chapiter decoration. it would be out of place to repeat here the whole of the explanation included in that book, but i would refer to it those students who wish to pursue further this most interesting subject. as there are several editions of the book i am unfortunately unable to give an exact page reference, but the diagram will easily be found. 183. in tattu the crown of flowers round the edge of the disc seems to have been taken to symbolize the hosts of the dhyan chohans, including perhaps the planetary logoi. the four chains of lilies flowing down from that crown bore to the egyptians a signification connected with the tetraktys, or perhaps with a reflection or expression of that mystery, while the triple band of lilies round the lower edge of the

ven on this plane of the joys and sorrows of his fellow-men. forces from the spleen centre, such as have been described in chapter v, are playing through this chakra also, but this time it is the yellow ray which goes to the heart, and after doing its work there passes to the brain and permeates it, directing it principally to the twelve-petalled flower in the midst of the highest force centre at the crown of the head. the connection of this especial centre with the second degree is obvious when we remember its characteristics of companionship and service, its association with t.g.g.o.t.u, the second member of the trinity, and the buddhic principle in man. 591. the prayer which is offered just before the lodge is declared open is that the craftsmen may be enlightened in the paths of virtue

l part of the same mighty evolution. when we realize all that this knowledge implies, when we see how great a difference it makes in our attitude towards the world around us, and how great a change the practice of the truth here taught should make in every companion, we shall not wonder at the high regard in which masonic writers hold this degree of the h.r.a. of jerusalem, which they consider as the crown and completion of freemasonry, because of the knowledge of god which it gives to us. 774. a curious but most instructive symbol character-istic of this degree is that called the triple tau, formed out of three levels, one standing upright and two lying horizontally and joined in the centre. the tau in ancient egypt was the symbolic equivalent of the cross; it signified the crucifixion of

ndeed based on absolute justice, although it appeared as evil to the lesser vision of the profane. 798. thus the first stage of the higher instruction, that of the rose-croix or red masonry, is devoted to the knowledge and assurance of good, while to the second stage, that of the knight k.h, is assigned the knowledge of apparent evil and its explanation. next, in the first steps of white masonry, the crown of the whole glorious structure, the aspirant learns to see the underlying justice of the great and eternal god, called in egypt amen-ra, who stands behind all alike, whether it seems to us evil or good. we are told that in older days, before the kaliyuga, in which the apparent evil predominates over the good, the knight k.h. wore regalia of yellow instead of black. 799. the 30 links the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

out of karma was indeed based on perfect justice, although it had appeared as evil to the lesser vision of the profane. 176. thus the first stage of the higher instruction, that of the rose-croix or red masonry, was devoted to the knowledge of good, while the second stage, that of k.h. or black masonry, was devoted to the knowledge of evil. next, in the first steps of what we call white masonry, the crown of the whole glorious structure, the candidate learnt to see the underlying justice of that eternal god, amen-ra, who stands behind good and evil alike. in older days, before the kali yuga, in which evil predominates over good, the knights k.h. wore regalia of yellow instead of black. 177. our 30 links the knight k.h. to the ruling rather than the teaching branch of the great hierarchy;

y to the whole vast plan. far above the grade of adept, he who is the christ stands as the lord of love, the teacher of angels and men, and along this line of interpretation his high stage of evolution is reflected in the 18, which is essentially a degree of christhood. equal with him, but on the ray of rule, stands the manu, whose rank is mirrored at an almost infinite distance in the 30; and as the crown of the whole hierarchy there reigns the one initiator(*ibid, ch. xiv) whose life and light and glory are adumbrated in the splendour of the 33. thus the whole wondrous plan of masonic initiation is a shadow of things seen above in the mount; and herein lies the greatness of our mighty brotherhood and its value to mankind. 205. much lower down there are still correspondences. the 18 means

e year 1723(*gould. concise history, p. 204) the following is part of the account therein given of this important event in the history of craft masonry: 591. after the rebellion was over, a.d. 1716, the few lodges at london. thought fit to cement under a grand master as the centre of union and harmony, viz, the lodges that met, 2 at the goose and gridiron ale-house in st. paul s church-yard. 3 at the crown ale-house in parker s lane, near drury-lane. 4 at the apple-tree tavern in charles street, covent garden. 5 at the rummer and grapes tavern in channel-row, westminster. 592. they and some old brothers met at the said apple-tree, and having put into the chair the oldest master mason (now the master of a lodge, they constituted themselves a grand lodge pro tempore in due form, and forthwit

LIBER LXI

i vel lapidis lazuli and such others whose existence may one day be divulged unto you. beware lest you interpret them either in the light or in the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all or liber o vel manus et sagittae sub figura vi. i. 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in the preparation. 2. in this book it is spoken of the

LIBER 777

aves of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the sav

LIBER ALEPH

perversion, which is of death. thus then for these four works, they pertain all to the natural formula of the cross and rose. i the book of wisdom or folly 107 dg de operibus stell microcosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the virtue and mystery of the silver star! for of these four works not one leadeth to the crown, because tetragrammaton hath his root only in chokmah. so therefore the formula of the rosy cross availeth no more in the highest. now then in the pentagram are two lines that invoke spirit, though they lead not thereunto, and they are the works of h with h, and of yod with vau. of these twain the former is a work magical of the nature of music, and it draweth down the fire of the higher

with vau. of these twain the former is a work magical of the nature of music, and it draweth down the fire of the higher by seduction or bewitchment. and the latter is a work opposite thereunto, whose effect forumlateth itself by direct creation in the sphere of its purpose and intent. but there remain yet two of the eight works, namely, the straight aspiration of the chiah or creator in thee to the crown, and the surrender of the nephesh or animal soul to the possession thereof; and these be he twin principal formulae of the final attainment, being archetypes of the paths of magick (the one) and mysticism (the other) unto the end. from each of these eight works is derived a separate mode of practical use, each after his kind; and it should be well for thine instruction if thou study upon

s: that thy light, conscious of itself, is the source and instigator of thy will, enforcing it to spring forth and conquer. therefore also is his nature strong with hardihood and lust of battle, else shouldst thou fear that which is unlike thee, and avoid it, so that thy separateness should increase upon thee. for this cause he that is defective in courage becometh a black brother, and to dare is the crown of all thy virtue, the root of the tree of magick. o the book of wisdom or folly 155 ey altera de leone (futher concering the lion) o! in the first of thine initiations, when first the hoodwink was uplifted from before thine eyes, thou wast brought unto the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it

ath the foursquare base of law, and the four triangles of light, life, love and liberty for its sides, that meet in a point of perfection that is hadith, poised to the kiss of nuith. but in this pyramid there is no difference of form between the sides, as it is in thy sphinx, for these are wholly one, save in direction. thou art then an harmony of the four by right of thy attainment of adeptship, the crown of thy manhood, but not an identity, as in godhead. therefore may it be said from one point of sight that thine achievement is but a preparation, an adornment of the bride for the temple of hymen, and his rite. verily, o my son, i deem in my wisdom that this whole work of thy development to sphinxhood cometh before the work of theurgy, for the lord descendeth not upon a temple ill-concei

ou acquaint thyself now further at my reproof concerning this arcanum of alchymia, the art egyptian, how to make gold? of a surety this is already in thy knowledge, if thou examine by our holy qabalah, what be the forces that are the influx upon tiphereth, which is the harmony and beauty, or sol, in every kingdom of the universe, so then also among metals. now this influx is fivefold. first, from the crown descendeth the high priestess in the path of the moon, for inspiration, and imagination, and idea: see to it that this virgin be pure, for herein error is illusion. next, from the father floweth the power of the emperor in the path of the ram, for initiative, and energy, and determination. third, from the mother are the lovers in the path of the twins, for intellectual wholeness, and for

LIBER ARARITA

ong thy dogs, as a goddess virginal chaste, as a moon among the faded oaks of the wood of years. 10. but i was deceived by none of these. all these i cast aside, crying: begone! so that all these faded from my vision. 11. also i welded together the flaming star and the sixfold star in the forge of my soul, and behold! a new star 418 that is above all these. 12. yet even so was i not deceived; for the crown hath twelve rays. 13. and these twelve rays are one. 3 ii r 0. now then i saw things averse and evil; and they were not, even as thou art not. 1. i saw the twin heads that even battle against one another, so that all their thought is a confusion. i saw thee in these. 2. i saw the darkeners of wisdom, like black apes chattering vile nonsense. i saw thee in these. 3. i saw the devouring mo

th with her hands small images of men down into hell. i saw her from the head to the navel a woman, from the navel to the feet of her a man. i saw thee even in her. 11. for mine was the keyword to the closed palace 418 and mine the reins of the chariot of the sphinxes, black and white. but i was not deceived by anything of all these things. 12. for i expanded it by my subtlety into twelve rays of the crown. 13. and these twelve rays were one. 5 iii a 0. say thou that he god is one; god is the everlasting one; nor hath he any equal, or any son, or any companion. nothing shall stand before his face. 1. even for five hundred and eleven times nightly for one and forty days did i cry aloud unto the lord the affirmation of his unity. 2. also did i glorify his wisdom, whereby he made the worlds

ll things, should move him not. 10. yea, verily, i the lord viceregent of his kingdom, i, adonai, who speak unto my servant v.v.v.v.v. did rule and govern in his place. 6 liber dcccxiii vel ararita 11. yet also did i formulate the word of double power in the voice of the master, even the word 418. 12. and all these things deceived me not, for i expanded them by my subtlety into the twelve rays of the crown. 13. and these twelve rays were one. 7 iv r 0. also the little child, the lover of adonai, even v.v.v.v.v, reflecting the glory of adonai, lifted up his voice and said: 1. glory to god, and thanksgiving to god! there is one god alone, and god is exceeding great. he is about us, and there is no strength save in him the exalted, the great. 2. thus did v.v.v.v.v. become mad, and wend about

sphere of outward brilliance. 8. so that all became splendid. 9. and having firmly established them in order and disposition, 10. he proclaimed the perfection, the bride, the delight of god in his creation. 11. but though thus he worked, he tried ever his work by the star 418. 8 liber dcccxiii vel ararita 12. and it deceived him not; for by his subtlety he expanded it all into the twelve rays of the crown. 13. and these twelve rays were one. 9 v y 0. in the place of the cross the indivisible point which hath no points nor part nor magnitude. nor indeed hath it position, being beyond space. nor hath it existence in time, for it is beyond time. nor hath it cause or effect, seeing that its universe is infinite every way, and partaketh not of these our conceptions. 1. so wrote ou m the exempt

even i the man beheld this wonder. 8. and i could not deliver it unto myself. 9. that which established me is invisible and unknowable in its essence. 10. only they who know it may be known. 11. for they have the genius of the mighty sword 418. 10 liber dcccxiii vel ararita 12. and they are not deceived by any of these things; for by their subtlety do they expand them all into the twelve rays of the crown. 13. and these twelve rays are one. 11 vi t 0. deeper and deeper into the mire of things! farther and farther into the never-ended expansion of the abyss. 1. the great goddess that bendeth over the universe is my mistress; i am the winged globe at her heart. 2. i contract ever as she ever expandeth. 3. at the end it is all one. 4. our loves have brought to birth the father and creator of

erewith he hath girdled the globes. 9. he hath established the trinity of triads in all things, forcing fire into fire, and ordering all things in the stable abode of the kings of agypt. 10. he hath established his rule in his kingdom. 11. yet the father also boweth unto the power of the star 418 and thereby 12 liber dcccxiii vel ararita 12. in his subtlety he expandeth it all into twelve rays of the crown. 13. and these twelve rays are one. 13 vii a 0. then in the might of the lion did i formulate unto myself that holy and formless fire, cdq, which darteth and flasheth through the depths of the universe. 1. at the touch of the fire qadosh the earth melted into a liquor clear as water. 2. at the touch of the fire qadosh the water smoked into a lucid air. 3. at the touch of the fire qadosh

e qadosh extinguished, when the enterer was driven back from the threshold, 9. and the lord of silence was established upon the lotus flower. 10. then was accomplished all that which was to be accomplished. 14 liber dcccxiii vel ararita 11. and all and one and naught were slain in the slaying of the warrior 418, 12. in the slaying of subtlety that expanded all these things into the twelve rays of the crown, 13. that returned unto one, and beyond one, even unto the vision of the fool in his folly that chanted the word ararita, and beyond the word and the fool; yea, beyond the word and the foooliber arcanorvm tin atv toa tahuti qvas vidit asar in amenti svb figvra ccxxxi liber carcerorvm tin qliphoth cvm suis geniis a d d e n t v r s i g i l l a e t nomina eorvm a a publication in class a 1

LIBER CCCXXXV ADONIS

less servitor than friend. adonis. rise! let the breath flow, let the lips affirm fealty and love. to the appointed term within thy garden as beloved guests of thine, let us abide. now lips and breasts touching, three bodies and one soul, the triple troth confirm. psyche. the great indissoluble oath! astarte. lift me [they raise her; all embrace. by him that ever reigns upon the throne, and wears the crown, of babylon, i serve, and love. psyche. this kiss confirm it! adonis. this! astarte. i have gained all in losing all. now kiss once more with arms linked! adonis. the dawn breaks! astarte. behold love.s blush! psyche. light fs breaking! adonis. life.s great globe of gold! astarte. come! let us break our fast. psyche. my long fast fs broken. adonis. let us talk of love. psyche. love.s fir

e.s great globe of gold! astarte. come! let us break our fast. psyche. my long fast fs broken. adonis. let us talk of love. psyche. love.s first-last word is spoken. adonis. nay! but the tides of trouble are transcended. the word fs begun, but never shall be ended. and through the sun forsake the maiden east, life be for us a never-fading feast. adonis 35 [they go towards the house, singing. all. the crown of our life is our love, the crown of our love is the light that rules all the region above the night and the stars of the night; that rules all the region aright, the abyss to abysses above; for the crown of our love is the light, and the crown of our light is our love [this text was first published in equinox i (7. in the 1913 .syllabus. it was declared to be liber cccxxxv in class c (

LIBER CORDIS CINCTI SERPENTE

illiance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. adonai spake unto v.v.v.v.v, saying: there must ever be division in the word. 3. for the colours are many

d of lapis-lazuli, and of turquoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. 2 liber lxv 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there

3. i am thou, and the pillar is fstablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is fstablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacrament; for i who am thou am he, and the pillar is fstablished in the void. 26. from the crown to the abyss, so goeth it single and erect. also the limitless sphere shall glow with the brilliance thereof. 27. thou shalt rejoice in the pools of adorable water; thou shalt bedeck thy damsels with pearls of fecundity; thou shalt light flame like licking tongues of liquor of the gods between the pools. 28. also thou shalt convert the all-sweeping air into the winds of pale water, thou

of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my

ase; the abomination hath hold upon them, and their torment is like the thick black smoke of the evil abode. 63. but the chosen ones drank thereof, and became even as my lord, my beautiful, my desirable one. there is no wine like unto this wine. 64. they are gathered together into a glowing heart, as ra that gathered his clouds about him at eventide into a molten sea of joy; and the snake that is the crown of ra bindeth them about with the golden girdle of the death-kisses. 65. so also is the end of the book, and the lord adonai is about it on all sides like a thunderbolt, and a pylon, and a snake, and a phallus, and in the midst thereof he is like the woman that jetteth out the milk of the stars from her paps; yea, the milk of the stars from her paarliber cxcvii the high history of g o o

LIBER DCCCLX JOHN ST

tra throughout, which much alleviated the torture of massage. but i could not get steady and easy in my .sana or even in the hanged man or shav.sana, the .corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy

to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the .herb dangerous.1 for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will .whirling forth with re-echoing roar, so that it may comprehend with invincible will ideas omniform, which flying forth from that one fountain 1 [published in equinox i (2) as .the psycho

oss flashing with lustre ineffable. and more, much more liber dccclx 92 which ten scribes could hardly catalogue in a century. the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder; but will now orderly close the temple, that at the beginning of the tenth day.and ten are the holy sephiroth, the emanations of the crown; blessed be he. he may make new considerations of this operation whereby he may discover through what error he is thus betrayed again and again into failure. failure. failure. 11.49. the temple is closed. now then, o lord adonai! let the tenth day be favourable unto o. m. for in the struggle he is as nothing worth. nor valiant, nor fortunate, nor skilful.except thou fight by his side, co

LIBER GRADUUM MONTIS ABIEGNI

and for meditation, but not for pranayaleliber xiii vel gradvvm montis abiegni a syllabus of the steps upon the path v a a publication in class d issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraus serpent, answered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is

LIBER III VEL JUGORUM

rth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter* is not of tiphereth without, but tipereth within. i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. avoid using some common word, such as .and. or .the. or .but; use a paraphrase. avoid using some letter of the alphabet, such as .t. or .s. or .m; use a paraphrase (i.e. the matter of cerberus. liber iii 2. avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others. 2. on eac

veth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. ii 0. the horse is action. man, rule thou thine action. how else shalt thou master the father and answer the fool at the left hand gateway of the crown? 1. here are practices. each may last for a week or more. avoid lifting the left arm above the waist. avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. feareth not the horse the claws and

of the mind: with this in view one should be able to study the psychology of the practice in detail and arrange matters so as to obtain the best result possible [ms. note added by ac in a copy of equinox i (4, transcribed by yorke] vel jvgorvm 3 iii 0. the ox is thought. man, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. by some device, such as the changing of thy ring from one finger to another, create in thyself two personali

LIBER LIBERI VEL LAPIDIS LAZULI

ld of the pregnant goddess! 20. thou hast stirred in thy sleep, o ancient sorrow of years! thou hast raised thine head to strike, and all is dissolved into the abyss of glory. 21. an end to the letters of the words! an end to the sevenfold speech. 22. resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii 29 26. i am the revealer and the preparer. mine is the sword.and the mitre and the winged wand! 27. i am the initiator and the destroyer. mine is the globe.and the bennu bird and the lotus of isis my daughter! 28. i am the one beyond these all;

LIBER LVII

but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle 0 represents the negative, and the 1 the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus .kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus .that the heaven is in the earth, but after an earthly

image of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, is it the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus. the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is

are regarded as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pi

that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical .tree of life. on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, 21 [sometimes \yyjh o, otz ha-chayim, thus making possible the fudging of a different set of gematria identities. t.s] on the qabalah 15 chokmah, and binah) it is the trinity which created the worl

it is better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon

number nine is the highest and worthiest of the numbers. scholion a .the number nine is sacred, and attains the summits of philosophy. zoroaster.61 scholion b. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied, the sum of the figures is always 9, e.g. 9 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion g. 9= f, a serpent. and the serpent is the holy uraus, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph .the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. 60 [crowley

e of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time .licht, liebe, leben. was the mystic name of the mother- temple of the g d. the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. on the qabalah 51 also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the n

LIBER LXI VEL CAUSAE

eri vel lapidis lazuli and such others whose existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with armthe sword of song [liber lxvii] first published society for the propagation of religious truth .benares [i.e. boleskine, foyers, inverness] 1904 e.v. reprinted in vol ii. of crowley.s collected works society for the propagation of religious truth

LIBER NU

he ninth practice of magick art (ccxx. i. 63. 26. let the aspirant prepare an elixir or libation as he may have wit to do. this is the tenth practice of magick art (ccxx. i. 63. 27. let the aspirant invoke, lying supine, his robe spread out as it were a carpet. this is the eleventh practice of magick art (instruction of v.v.v.v.v) 28. summary. preliminaries. these are the necessary possession. 1. the crown or head-dress. 2. the jewels. 3. the pantacle. 4. the robe. 5. the song or incantation. 6. the place of invocation. 7. the perfume. 8. the elixir. 29. summary continued. preliminaries. these are the necessary comprehensions. 1. the natures of nuit and hadit, and their relation. 2. the mystery of the individual will. 6 liber n v 30. summary continued. preliminaries. these are the meditati

LIBER SAMEKH

st for the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censer shall stand. liber viii 43 moreover, he shall copy his invocation upon a sheet of pure white vellum, with indi

LIBER VII

st for the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censor shall stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he

LIBER XCV THE WAKE WORLD

ce. meaning the new one that you have had for your baby; and at that moment you find you are living in the first three houses all at once, for you feel the delight of your own dear prince and his love; and the old king stirs in his silence in the first house, and thousands of millions of blessings shoot out like rays of light, and everything is all harmony and beauty below, and crowned about with the crown of twelve stars, which is the only way you can put it into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the hierophant with the flaming star and the incense in the vast cathedral, and the path of

LIBER XV CHYMICAL JOUSTING OF PERARDUA

men that in the end he accomplished is in the form of a lion. thus then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted. he slayeth sir lionel the warder of the marches. so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull fs. moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working. he slayeth sir merlin the wizard. yet o

LUCIFERIAN SORCERY

th in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the anubian way to me! i behold t

MACNULTY W KIRK KABBALAH AND FREEMASONRY

by 1768 he was the master of philanthropic lodge, and the records indicate that he was a member of several lodges under the latter constitution. one of preston's chief interests seems to have been the development of "lectures" catechisms to be recited in lodge for the purpose of instructing brethren in the teachings of the order. these were introduced to the masons of the day at. a grand gala at the crown and anchor tavern in the strand, on thursday, may 21,1772."23 preston had a long, varied, and very distinguished masonic career; during which he continued to develop his lectures; the last versions were published in the period 1806-12. his early lectures seem simply to teach moral principles. the later lectures exhibit a quality which is directly relevant to our subject. a series of disc

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d had appeared and declared himself oppressed by the weight of the sand about his body. the broken beard of the sphinx was discovered during excavations between the front paws. the steps leading up to the sphinx and also the temple and altar between the paws are much later additions, probably roman, for it is known that the romans reconstructed many egyptian antiquities. the shallow depression in the crown of the head, once thought to be the terminus of a closed up passageway leading from the sphinx to the great pyramid, was merely intended to help support a headdress now missing. metal rods have been driven into the sphinx in a vain effort to discover chambers or passages within its body. the major part of the sphinx is a single stone, but the front paws have been built up of smaller ston

her of green or black color, or of four different shades intermingled-black, white, yellow, and red. apuleius describes her as follows "in the first place, then, her most copious and long hairs, being gradually intorted, and promiscuously scattered on her divine neck, were softly defluous. a multiform crown, consisting of various flowers, bound the sublime summit of her head. and in the middle of the crown, just on her forehead, there was a smooth orb resembling a mirror, or rather a white refulgent light, which indicated that she was the moon. vipers rising up after the manner of furrows, environed the crown on the right hand and on the left, and cerealian ears of corn were also extended from above. her garment was of many colours, and woven from the finest flax, and was at one time lucid

of cypress branches, to signify mourning for her dead husband and also for the physical death which she caused every creature to undergo in order to receive a new life in posterity or a periodic resurrection. the head of isis is sometimes ornamented with a crown of gold or a garland of olive leaves, as conspicuous marks of her sovereignty as queen of the world and mistress of the entire universe. the crown of gold signifies also the aurific unctuosity or sulphurous fatness of the solar and vital fires which she dispenses to every individual by a continual circulation of the elements, this circulation being symbolized by the musical rattle which she carries in her hand. this sistrum is also the yonic symbol of purity. a serpent interwoven among the olive leaves on her head, devouring its ow

order to make it medicinal for the restoration of health (here the emanations from the sun are recognized as a medicine for the healing of human ills) the seven planetary circulations are represented by the circumambulations of the masonic lodge; by the marching of the jewish priests seven times around the walls of jericho, and of the mohammedan priests seven times around the kabba at mecca. from the crown of gold project three horns of plenty, signifying the abundance of the gifts of nature proceeding from one root having its origin in the heavens (head of isis. in this figure the pagan naturalists represent all the vital powers of the three kingdoms and families of sublunary nature-mineral, plant, and animal (man considered as an animal. at one of her ears was the moon and at the other t

e worlds, as well as the complete number of primitive letters, to which a complementary sign is added, like zero to the nine numerals" levi's hint may be construed to mean that the twenty-one figures in the center section of the table represent the twenty-one major trumps of the tarot cards. if this be so, is not the zero card, cause of so much controversy, the nameless crown of the supreme mind, the crown being symbolized by the hidden triad in the upper part of the throne in the center of the table? might not the first emanation of this supreme mind be well symbolized by a juggler or magician with the symbols of the four lower worlds spread out on a table before him: the rod, the sword, the cup, and the coin? thus considered, the zero card belongs nowhere among the others but is in fact

by a chain of secret similes. in the middle region of the table appears the all-form-containing personified spiritual essence--the source and substance of all things. from this proceed the lower worlds as nine emanations in groups of three (the ophionic, ibimorphous, and nepht an triads. consider in this connection the analogy of the qabbalistic sephiroth, or the nine spheres issuing from kether, the crown. the twelve governors of the universe (the mendesian, ammonian, mompht an, and ompht an triads--vehicles for the distribution of the creative influences, and shown in the upper region of the table-are directed in their activities by the divine mind patterns existing in the archetypal sphere, the archetypes are abstract patterns formulated in the divine mind and by them all the inferior a

symbolic of the triune divinity, called by the egyptians the supreme mind, and described in the sepher ha zohar as being "hidden and unrevealed" according to the hebrew system of qabbalism, the tree of the sephiroth was divided into two parts, the upper invisible and the lower visible. the upper consisted of three parts and the lower of seven. the three uncognizable sephiroth were called kether, the crown; chochmah, wisdom; and binah, understanding. these are too abstract to permit of comprehension, whereas the lower seven spheres that came forth from them were within the grasp of human consciousness. the central panel contains seven triads of figures. these represent the lower sephiroth, all emanating from the concealed threefold crown over the throne. kircher writes "the throne denotes

of religion, because man is controlled by seven celestial spirits to whom it is proper for him to make offerings. it was called the number of life, because it was believed that human creatures born in the seventh month of embryonic life usually lived, but those born in the eighth month often died. one author called it the motherless virgin, minerva, because it was nor born of a mother but out of the crown, or the head of the father, the monad. keywords of the heptad are fortune, occasion, custody, control, government, judgment, dreams, voices, sounds, and that which leads all things to their end. deities whose attributes were expressed by the heptad were gis, osiris, mars, and cleo (one of the muses. among many ancient nations the heptad is a sacred number. the elohim of the jews were sup

not an actual outgrowth of, francis bacon's secret society, its symbolism is undoubtedly permeated with bacon's two great ideals: universal education and universal democracy. the deadly enemies of universal education are ignorance, superstition, and fear, by which the human soul is held in bondage to the lowest part of its own constitution. the arrant enemies of universal democracy have ever been the crown, the tiara, and the torch. thus chiram symbolizes that ideal state of spiritual, intellectual, and physical emancipation which has ever been sacrificed upon the altar of human selfishness. chiram is the beautifier of the eternal house. modern utilitarianism, however, sacrifices the beautiful for the practical, in the same breath declaring the obvious lie that selfishness, hatred, and dis

to the pituitary body (isis, where it invokes ra (the pineal gland) and demands the sacred name. operative masonry, in the fullest meaning of that term, signifies the process by which the eye of horus is opened. e. a. wallis budge has noted that in some of the papyri illustrating the entrance of the souls of the dead into the judgment hall of osiris the deceased person has a pine cone attached to the crown of his head. the greek mystics also carried a symbolic staff, the upper end being in the form of a pine cone, which was called the thyrsus of bacchus. in the human brain there is a tiny gland called the pineal body, which is the sacred eye of the ancients, and corresponds to the third eye of the cyclops. little is known concerning the function of the pineal body, which descartes suggeste

MASTERING WITCHCRAFT

atore discorde, et qui libiter opera facitis et tractibus. quod eat noce! vos conjurase idec nos conjuro et deprecur quod ministrare et consecrare ista imaginem et odid fiat mier alve [victim's name! let the god of wrath now vengefully stab the dagyde into the part of the puppet designated for torment with the words "so mote it be" if the torment be one of head pains or loss of hair, stab it into the crown of the head; stomach or heart pains, into the central body; rheumatism in the limbs, a dagyde to each extremity; and so on. should general wasting away be required, the traditional method of accomplishing this is by transfixing with a single dagyde through the heart, and then dissolving the image slowly in fire if it is made of wax, water if of clay. after the immolation has been accompl

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

r god, strong and powerful, will chase ye and constrain ye, being glorious over all things; he will compel ye, both ye and the prince of darkness. come ye, come ye, angels of darkness; come hither before this circle without fear, terror, or deforthe key of solomon page 34 mity, to execute our commands, and be ye ready both to achieve and to complete all that we shall command ye. come ye, then, by the crown of the chief of your emperors, and by the sceptres of your power, and of sid, the great demon, your master; by the names and in the names of the holy angels who have been created to be above you, long before the constitution of the world; and by the names of the two princes of the universe, whose names are, ioniel and sefoniel; by the rod of moses, by the staff of jacob; by the ring and

t any of these things escape thee, or if thou despiseth them, never shalt thou be able to arrive at thy proposed end; as, for example, we enter not easily into a fenced city over its walls but through its gates. how to render oneself invisible. make a small image of yellow wax, in the form of a man, in the month january and in the day and hour of saturn, and at that time write with a needle above the crown of its head and upon its skull which thou shalt have adroitly raised, the character following (see figure 5) after which thou shalt re-place the skull in proper position. thou shalt then write upon a small strip of the skin of a frog or toad which thou shalt have killed, the following words and characters (see figure 6) thou shalt then go and suspend the said figure by one of thy hairs f

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

se and set in order the whole operation; or he can use any other convenient secret place for the purpose, provided that no one knoweth where it is, and that no man can see him when there. after this he must strip himself entirely naked, and let him have a bath ready prepared, wherein is water exorcised, after the manner which we shall describe, so that he may bathe and purify himself therein from the crown of his head unto the sole of his foot, saying: o lord adonai, who hast formed me thine unworthy servant in thine image and resemblance of vile and of abject earth; deign to bless and to sanctify this water, so that it may be for the health and purification of my soul, and of my body, so that no foolishness or deceitfulness may therein in any way have place. o most powerful and ineffable

s cause sometimes they shall even die. the disciples then, being well and thoroughly instructed, and fortified with a wise and understanding heart, the master shall take exorcised water, and he shall enter with his disciples into a secret place purified and clean, where he must strip them entirely naked: after this, let him pour exorcised water upon their heads, which he should cause to flow from the crown of their head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say: be ye regenerate, cleansed, and purified, in the name of the ineffable, great, and eternal god, from all your iniquities, and may the virtue of the most high descend upon you and abide with you always, so that ye may have the power and strength to accomplish the

, or of the dead spirits. know thou only that the principalities of heaven, the virtues, and the powers, are not persons, but dignities. they are the degrees of the sacred ladder upon which the spirits ascend and descend. michael, gabriel, raphael, and the others, are not names but titles. the first of the numbers is the unity. the first of the divine conceptions called the sephiroth is kether or the crown. the first category of the spirits is that of chaioth ha-qadesh or the intelligences of the divine tetragram, whose letters are symbolized by the mysterious animals in the prophecy of ezekiel. their empire is that of unity and synthesis. they correspond to the intelligence. they have for adversaries the thamiel or double-headed ones, the demons of revolt and of anarchy, whose two chiefs

f the key of solomon. book two page 127 the qabalistical invocation of solomon. given by eliphaz levi in "rituel de la haute magie" chapter xiii. powers of the kingdom, be beneath my left foot, and within my right hand. glory and eternity touch my shoulders, and guide me in the paths of victory. mercy and justice be ye the equilibrium and splendor of my life. understanding and wisdom give unto me the crown. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel! o geburahel! o tiphereth! binahel, be thou my love! ruach chokmahel, be thou my light! be that which thou art, and that which thou willest to be, o ketheriel! ishim, assist me in the name of s

MEANING OF MASONRY

meetings. many requests that they should be printed and made more widely available led to my expanding their subject-matter into greater detail than could be used for occasional lectures, and accordingly they are here amplified by a paper containing fuller notes upon craft symbolism. to complete the consideration of the craft the system it was necessary also to add a chapter upon that which forms the crown and culmination of the order craft degrees and without which they would be imperfect--the order of the royal arch. lastly a chapter has been added upon the important subject which forms the background of the rest--the relationship of modern masonry to the ancient mysteries, from which it is the direct, though greatly attenuated, spiritual descendant. thus in the five papers i have sought

MICHAEL FORD WITCHMOON

fall, under my joy filled eye, wandering the wondrous night beneath the moonlit sky. to me! to me! io baphomet" a call unto baphomet, the black shadow of the sabbat "in silence the mirror becomes black with my many forms of i, whispered and howled in the congress of the witches conclave i am this form, known in the whole as the desire of all manes of past and that very desire of the body of lust the crown of blackened flame between the horns of the goat is but my sign of the star joined in algol, that lucifer breathes in this very source of being. throught my hands, the point of will which is as above and so below, acts as the vision through the gates of hell and heaven, this dual ecstasy is the gateway of my eyes, burning in the flame of azazel. 72 72 as within the light of hekate, thus

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ce ofjehovah and the sons with the elohim.elohim, comes from ellu, meaning the shining ones. shining ones is an ambivalentterm used for both the nephilim and their first born. the shining ones are often depictedwith horns on their heads. this was a symbol of wisdom, but also of rulership. this is whyshamans, priests, and kings adopted the convention of wearing horns also, especially in theform of the crown. this was to primarily indicate that they were descendants of either theatlanteans or the lemurians and were endowed with power. michelangelo sculpted moseswith horns on his head to indicate his blood-bond to the ante-diluvian kings.every scholar must be aware that there are two distinct styles two schools, so to speakplainly traceable in the hebrew scriptures: the elohistic and the jeho

MICHAEL W FORD THE VAMPIRE GATE

stablishes all wisdom and knowing, this is the flowing lion- serpent who is of the sun and the darkness of 27 night. let us first establishing the foundation of the luciferian guide the light. the black flame glows and illuminates in you, the luciferian spirit surges and is encircled around your being. you do not allow this energy to escape, instead spiral it through your chakras and then up upon the crown of your skull. once this is established move it downward again through a cycled, repetitive motion of spiral force. this serpent power will establish power in your astral body. 4. begin a careful focus of this light within your ajna center between the eyes. imagine this black flame burn so great that it cast a long shadow on all around you. you are the greatest light bearer of them all

other, as this is against common vampyric workings. in this part we will explain the chakras and the subtle bodies. it is important to note before beginning that among psychic vampires with two trains of thought in terms of predatory spiritualism. some may wish to absorb energy through the ajna chakra and the sacral chakra 42 these relate to specific daevas associated with the path. chakra seven: the crown chakra-ahirman self-knowledge and identity. this is the crown chakra that relates to consciousness as pure awareness, the power of self as god. it is a connection to the greater world beyond, to a timeless, immortal spirit. devouring- achieves ease of identity, hunger becomes greater if not balanced. draining should be conducted in deep sleep cycles. non-devouring (self work- wisdom, luc

MORALS AND DOGMA

onstration ever given of the grand arcanum, of that secret whose revelation would overturn earth and heaven. let no one expect us to give them its explanation! he who passes behind the veil that hides this mystery, understands that it is in its very nature inexplicable, and that it is death to those who win it by surprise, as well as to him who reveals it. this secret is the royalty of the sages, the crown of the initiate whom we see redescend victorious from the summit of trials, in the fine allegory of cebes. the grand arcanum makes him master of gold and the light, which are at bottom the same thing, he has solved the problem of the quadrature of the circle, he directs the perpetual movement, and he possesses the philosophical stone. here the adepts will understand us. there is neither

ments, the easy sensations, the bright thoughts, the quiet reveries, the throngs of kind affections in which life flowed on, bearing us almost unconsciously upon its bosom, because it bore us calmly and gently. life is not only good; but it has been glorious in the experience of millions. the glory of all human virtue clothes it. the splendors of devotedness, beneficence, and heroism are upon it; the crown of a thousand martyrdoms is upon its brow. the brightness of the soul shines through this visible and sometimes darkened life; through all its surrounding cares and labors. the humblest life may feel its connection with its infinite source. there is something mighty in the frail inner man; something of immortality in this momentary and transient being. the mind stretches away, on every s

christian faith _beauty_ is represented by green and yellow _victory_ is yahovah-tsabaoth, the column on the right hand, the column _jachin: glory_ is the column _boaz, on the left hand. and thus our symbols appear again in the kabalah. and again the light, the object of our labors, appears as the creative power of deity. the circle, also, was the special symbol of the first sephirah, kether, or the crown. we do not further follow the kabalah in its four worlds of spirits _aziluth, briah, yezirah, and _asiah, or of _emanation, creation, formation, and _fabrication, one inferior to and one emerging from the other, the superior always enveloping the inferior; its doctrine that, in all that exists, there is nothing purely material; that all comes from god, and in all he proceeds by irradiati

slators; and we obey the laws that they enacted. napoleon died upon the barren rock of his exile. his bones, borne to france by the son of a king, rest in the h pital des invalides, in the great city on the seine. his thoughts still govern france. he, and not the people, dethroned the bourbon, and drove the last king of the house of orleans into exile. he, in his coffin, and not the people, voted the crown to the third napoleon; and he, and not the generals of france and england, led their united forces against the grim northern despotism. mahomet announced to the arabian idolaters the new creed"_there is but one god, and mahomet, like moses and christ, is his apostle" for many years unaided, then with the help of his family and a few friends, then with many disciples, and last of all with

poetry and exact as numbers. the apocalypse sums up, completes, and surpasses all the science of abraham and of solomon. the visions of ezekiel, by the river chebar, and of the new symbolic temple, are equally mysterious expressions, veiled by figures of the enigmatic dogmas of the kabalah, and their symbols are as little understood by the commentators, as those of free masonry. the septenary is the crown of the numbers, because it unites the triangle of the idea to the square of the form. the more the great hierophants were at pains to conceal their absolute science, the more they sought to add grandeur to and multiply its symbols. the huge pyramids, with their triangular sides of elevation and square bases, represented their metaphysics, founded upon the knowledge of nature. that knowle

at of benignity and severity, harmony flows; and from that of victory or an infinite overcoming, and glory, which, being infinite, would seem to forbid the existence of obstacles or opposition, results stability or permanence, which is the perfect dominion of the infinite will. the last nine sephiroth are included in, at the same time that they have flowed forth from, the first of all, kether, or the crown. each also, in succession flowed from, and yet still remains included in, the one preceding it. the will of god _includes_ his wisdom, and his wisdom _is_ his will specially developed and acting. this wisdom is the logos that creates, mistaken and personified by simon magus and the succeeding gnostics. by means of its utterance, the letter yod, it creates the worlds, first in the divine

inally caused the island to be styled _sacred. it was respected by all nations. the romans, when masters of the world, left it its liberty and laws. it was an asylum for the unfortunate, and a sanctuary inviolable. there men were absolved of the crime of homicide, if not committed in a temple. children of tender age were initiated there, and invested with the sacred robe, the purple cincture, and the crown of olive, and seated upon a throne, like other initiates. in the ceremonies was represented the death of the youngest of the cabiri, slain by his brothers, who fled into etruria, carrying with them the chest or ark that contained his genitals: and there the phallus and the sacred ark were adored. herodotus says that the samothracian initiates understood the object and origin of this reve

s a procession to the sea, for purification by bathing. the third was occupied with offerings, expiatory sacrifices, and other religious rites, such as fasting, mourning, continence, etc. a mullet was immolated, and offerings of grain and living animals made. on the fourth they carried in procession the mystic wreath of flowers, representing that which proserpine dropped when seized by pluto, and the crown of ariadne in the heavens. it was borne on a triumphal car drawn by oxen; and women followed bearing mystic chests or boxes, wrapped with purple cloths, containing grains of sesame, pyramidal biscuits, salt, pomegranates and the mysterious serpent, and perhaps the mystic phallus. on the fifth was the superb procession of torches, commemorative of the search for proserpine by ceres; the i

gh mistake, had connection with her sister nephte, which she discovered by a crown of leaves of the melilot, which he had left behind him. of this connection a child was born, whom isis, aided by her dogs, sought for, found, reared, and attached to herself, by the name of anubis, her faithful guardian. the third full moon occurs in cancer, domicile of the moon. the paranatellons of that sign are, the crown of ariadne or proserpine, made of leaves of the melilot, procyon and canis major, one star of which was called the star of isis, while sirius himself was honored in egypt under the name of anubis. isis repaired to byblos, and seated herself near a fountain, where she was found by the women of the court of a king. she was induced to visit his court, and became the nurse of his son. the fo

so the libations to souls, by pouring wine on the ground, and looking toward the two gates of heaven, those of day and night, referred to the ascent and descent of souls. ceres and the serpent, jupiter ammon and the bull, all figured in the mysteries of bacchus. suppose aries, or jupiter ammon occupied by the sun setting in the west--virgo (ceres) will be on the eastern horizon, and in her train the crown, or proserpine. suppose taurus setting--then the serpent is in the east; and reciprocally; so that jupiter ammon, or the sun of aries, causes the crown to rise after the virgin, in the train of which comes the serpent. place reciprocally the sun at the other equinox, with the balance in the west, in conjunction with the serpent under the crown; and we shall see the bull and the pleiades

MOTTA MARCELO THE COMMENTARIES OF AL

od only after crossing the abyss. however, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth may enslave the souls of men. see liber i vel magi. their sphere of consciousness, chokhmah, receives the influx from the crown through the path of aleph, the fool. the 'men, in order to become adored, must be sufficiently powerful, magically speaking, to impress the consciousness of a sufficient number of weaker fools. no hard task for a magician, but one that only a "black brother" would undertake. now, although both cases result in enslavement, there is a difference in motivation and in effect. the magus must

t all to avoid interference with their kingdoms. low men, not being aware of their true wills, tend to invade the prerogatives of others with tiresome frequency. from fighting to make them masters like us' to 'fighting to save them from themselves' to 'dying for their sins' the distance is minimal. you cannot 'make' a king note the word in capitals. a king makes himself a king is a man who 'wears the crown; and the crown has, of course, always been the symbol of an activated sahashara. unless the symbol stands for reality, the man is a 'king' but in name. no church can make a king, no parliament can make a king. the king is, first of all, king of his own soul. next he may or may not be ruler over other men. the entire concept of kingship has been vitiated by two thousand years of dogma. it

re i am. unfortunately, in practice it is almost impossible to avoid the occurrence of dhyana, since the yogi is just beginning and is not familiar with the mechanics of the sheaths of the self. and the temptation to mistake dhyana for samadhi is deadly. some wretches have spent the rest of their lives in the firm belief that they "achieved. to such people the "siddhi" described by patanjali seem the crown of perfection) 28. now a curse upon because and his kin! this is against those intellectuals aforesaid. there are no 'standards of right. ethics is balderdash. each star must go its own orbit. to hell with 'moral principle; there is no such thing; that is a herd-delusion, and makes men cattle. such a doctrine does not make "law and order" and "civilized behavior" impossible; on the contr

rary, every department of life in which, from distaste or laziness, i did not 'exceed, is constantly crippling me in one way or another and i recognize with savage remorse that the weakness which i could have corrected so easily in my twenties is in my forties an incurably chronic complaint. 72. strive ever to more! and if thou art truly mine and doubt it not, an if thou art ever joyous! death is the crown of all. this striving is to be strenuous. we are not to set our lives at a pin's fee "unhand me, gentlemen! i'll make a ghost of him that lets me" death is the end that crowns the work. evolution works by variation. when an animal develops one part of itself beyond the others, it infringes the norm of its type. at first this effort is made at the expense of other efforts, and it seems as

ccess in training the throat of the tenor and the fingers of the fiddler. but all laws are alike in this: they agree that power and tone come from persistently practising the proper exercise without overstraining. when a faculty is freely fulfilling its function, it will grow; the test is its willingness to 'strive ever to more; it justifies itself by being 'ever joyous. it follows that 'death is the crown of all. for a life which has fulfilled all its possibilities ceases to have a purpose; death is its diploma, so to speak; it is ready to apply itself to the new conditions of a larger life. just so a schoolboy who has mastered his work dies to school, reincarnates in cap& gown, triumphs in the tripos, dies to the cloisters, and is reborn to the world. note that the atu 'death' in the tar

at moves by undulations like light, and gives man wisdom at the price of toil, suffering, and mortality; and the eagle that soars, its lidless eyes bent boldly upon the sun 'death' is, to the initiate, an inn by the wayside; it marks a stage accomplished; it offers refreshment, repose, and advice as to his plans for the morrow. but in this verse the main point is that death is the 'crown' of all. the crown is kether, the unity "love under will" having been applied to all nuit-possibilities of all khu-energies of any hadit central-star, that star has exhausted itself perfectly, completed one stage of its course. it is therefore crowned by death; and, being wholly itself, lives again by attracting its equal and opposite counterpart, with whom 'love under will' is the fulfilment of the law, i

shot as an arrow from a rainbow. he hath beheld the light, but only in division. nor had he won to this sphere except by temperance, under which name we mask the art of pouring freely forth the whole of our life, to the last spilth of our blood, yet losing never the least drop thereof. 66. through the third, stones of precious water. now once again the adept aspires and comes to the sphere called the crown, numbered 1, referred to the god ra-hoor-khuit himself in man, to the beginning of whirling-motions, and the first mode of matter (see liber 777, the equinox, and book 4 for these attributions) its secret truth is that earth is heaven as heaven is earth, and shows the aspirant to himself as being a star. all that seemed to him reality is not even to be deemed illusion, but all one light

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

tial halls, formed for zeus the [100]far-famed agis, and erected the magnificent palace of the sun. he also created the brazen-footed bulls of aetes, which breathed flames from their nostrils, sent forth clouds of smoke, and filled the air with their roaring. among his most renowned works of art for the use of mortals were: the armour of achilles and aneas, the beautiful necklace of harmonia, and the crown of ariadne; but his masterpiece was pandora, of whom a detailed account has already been given. page 108 there was a temple on mount etna erected in his honour, which none but the pure and virtuous were permitted to enter. the entrance to this temple was guarded by dogs, which possessed the extraordinary faculty of being able to discriminate between the page 109 righteous and the unright

rrible a scourge. on consulting the oracle of delphi, he was informed that the only way to destroy the sphinx was to solve one of her riddles, when she would immediately precipitate herself from the rock on which she was seated. creon, accordingly, made a public declaration to the effect, that whoever could give the true interpretation of a riddle propounded page 164 by the monster, should obtain the crown, and the hand of his sister jocaste. oedipus offered [147]himself as a candidate, and proceeding to the spot where she kept guard, received from her the following riddle for solution "what creature goes in the morning on four legs, at noon on two, and in the evening on three" oedipus replied, that it must be man, who during his infancy creeps on all fours, in his prime walks erect on two

begging his bread from place to place. at length, after a long and painful pilgrimage, he found a place of refuge in the grove of the eumenides (at colonus, near athens, where his last moments were soothed and tended by the care and devotion of the faithful antigone [272] the seven against thebes. after the voluntary abdication of oedipus, his two sons, eteocles and polynices, took possession of the crown and reigned over the page 305 city of thebes. but eteocles, being an ambitious prince, soon seized the reins of government himself, and expelled his brother from the throne. polynices now repaired to argos, where he arrived in the dead of night. outside the gates of the royal palace he encountered tydeus, the son of oeneus, king of calydon. having accidentally killed a relative in the ch

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

is of modern occult thought. it is immensely complex, and it takes many years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to perfection. the idea is that you follow a complex path of spiritual enlightenment up the tree passing through each sepher (divine emanation) until you achieve union with god in kether the crown. an interesting aspect of the cabala is that the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is similar to the gnostic sophia, wisdom given a female personification, only with a much stronger sexual connection since she was a prostitute. gnosticism was the main competitor to christianity in ancient rome. the gnostics believed

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

f national politics. it 80 the origins of freemasonry from ancient times to the middle ages falls into the framework of the struggle, ongoing at the time, between the king and the feudal authorities. the temple was in fact a sovereign entity of great power; its domains, great in number, with their own legal, political, and social armatures, formed autonomous enclaves inside the territory ruled by the crown. at the end of the thirteenth century, the templars owned almost a third of paris, a vast part of the city that escaped royal jurisdiction and authority. the jurist guillaume de nogaret was especially concerned with defense of the french monarchy. his purpose was the pursuit of national unity under the sole authority of the king. it is not possible to take seriously the accusations of he

phasize how questions of a political and social nature could be the subjects of discussion in these organizations. nor should we look elsewhere for the reasons they sometimes incited especially in france the distrust of royal authority, all the more so because they often had eminent figures among their membership, speculative freemasonry 223 which made them seem even more dangerous in the eyes of the crown* this means simply that the operative concerns of the trades were always combined with concerns of a speculative nature. they were inseparably joined, at least in their original forms, when it was difficult to draw a line of demarcation between the temporal and the spiritual, between the craft and the sacred. this fact was of vital importance to the mason's craft because of the knowledge

and independence of the lodges as a whole led to the formation of certain lodges composed solely of nonoperative members. the first such case cited is the lodge constructed in 1702 by eight land owners in the village of haugfool, near galashiels.6 in england, the situation began to change noticeably after 1607, the year in which james i named inigo jones the general intendent of the buildings of the crown, a title that gave him authority over the entire corporation of masons. just like lord sinclair, inigo jones had been smitten in italy by the style of andrea palladio and had taken to heart the desire to transplant it to england. to achieve this, he organized lodges on the model of the italian academies, where skilled instructors could give lessons in architecture based on the principles

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

he essence of ohr ein sof before tzimtzum, and thereby gives continued existence to the world. this is the awakening of keter of malchut of ohr ein sof (the pleasure and desire for kingship in the infinite light) and is called "ana emloch (i shall be rule) as explained before. this pleasure and desire for kingship is the first of the ten sefirot of malchut. it, therefore, is called keter malchut (the crown of kingship. as mentioned previously, malchut corresponds to the faculty of speech and action, because the speech of a king is tantamount to an action. if a king commands something with his mouth, it happens, as stated "dvar melech shilton (the word of the king rules. the sefirot of malchut from the above, we may now understand how malchut of atzilut which is "the end of all levels (sof

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

der my head. h2 for abba is always [associated with] the right side, and ima the left. the letters of the word for gin the beginning h [bereishit, beit-reish-alef-shin-yud-tav] may thus be rearranged to spell gon the first of tishrei h [beit-alef tav-shin-reish-yud. 1 tikunei zohar 6 (23a. 2 song of songs 2:6. the arizal on parashat bereishit 12 although the world was created on the 25th of elul, the crown of creation was the creation of man, who was created on the sixth day, or the 1st of tishrei. the whole six-day creative process may thus be viewed as a preparation for what happened on the 1st of tishrei, and therefore the world may be spoken of as having been truly or fully created in tishrei. tishrei is the beginning of the cold half of the year, in contrast to nisan, which is the beg

riah and the second hei to asiyah. there are actually three ways of spelling out the letter hei (i.e, with an alef, a hei, or a yud, as we have seen. but the most gnatural h way of spelling it out is evidently with another hei. the world of yetzirah [alluded to by the vav of the name havayah] had not yet been revealed, for that indeed was the original intention, i.e, that gthe woman of valor [be] the crown of her husband. h8 just as the crown is higher than the king who wears it, the woman of valor is higher (i.e, precedes) her husband. in this context, the woman of valor is the final hei, asiyah, and the husband is the vav, yetzirah (recall that the vav and final hei of the name havayah also refer to the archetypal husband and wife, z feir anpin and nukva) this is the permutation of the n

of mankind [to answer these questions] know that adam, before he sinned, was not physical. his was clothed in light, and he encompassed all [the spiritual] worlds. his head was in atzilut; his [torso, corresponding to the] middle triad [of sefirot, chesed-gevurah-tiferet] was in beriah; his [lower extremities, corresponding to the] final triad [of sefirot, netzach-hod-yesod] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle triad, chesedgevurah- tiferet, corresponds to the right and left arms and torso, respectively. the lower triad, netzach-hod-yesod, corresponds to

s the [mystical] meaning of the verse, ghe asked of you life c, h27 and of the phrase gdavid, king of israel, lives and endures. h28 yitzchak: yud-tzadik-chet-kuf. gthe end of the live one h (keitz chai: kuf-tzadik chet-yud. gthe live one h refers to the sefirah of yesod, inasmuch as the male reproductive organ has gdead h (flaccid) and glive h (erect) states. the end of the glive one h refers to the crown (glans) of the organ. as this is the point where the drive of self-actualization is realized, it refers also the messiah, the one who actualizes the divine purpose of creation. the verse and phrase quoted both indicate the connection between glife h and the messiah. 20 tana d fvei eliahu rabbah 31; cf. bereishit rabbah 1:4. 21 psalms 89:21. 22 genesis 19:30-37. 23 ruth 1:1-4, 4:13-17. 24

s equivalency indicated that the initial coupling of z feir anpin and nukva occurs in an immature, selfish manner. the fact that this numerical equivalency (358) is also the numerical value of choshen indicates that the choshen is the gsite h of this immature coupling between itself (representing z feir anpin) and the ephod (representing nukva. this is because the heart [of z feir anpin] is where the crown of the yesod of ima terminates; this is why it is expressed by the gdiminishing value h of the name ekyeh. the choshen rested over the heart of the priest. the yesod of ima is the intellect fs drive for self-actualization, and this terminates (i.e, is realized) when the intellect produces emotion. the gcrown h here refers to the tip or end of yesod. there, at the level of the heart, is t

torah portion contains the basic laws of kashrut, detailing which animals may and may not be eaten. kosher animals include domesticated animals (cattle, sheep, and goats, seven species of wild beasts, four types of locusts, plus various species of fowl and fish. know that all domesticated animals, wild beasts, fowl, fish, and locusts derive from malchut, which is nukva [of z feir anpin. in fact, the crown of the five states of gevurah is given to the nukva, and the origin of all these species comes from this. but you already know that there are two crowns: one of the [five] states of chesed and the other of the [five] states of gevurah. these are manifest as the two divine names, the 45-name and the 52-name. the five states of chesed are manifest as the 45-name and the fives states of gev

know that there are two crowns: one of the [five] states of chesed and the other of the [five] states of gevurah. these are manifest as the two divine names, the 45-name and the 52-name. the five states of chesed are manifest as the 45-name and the fives states of gevurah as the 52-name. the numerical value of the word for gdomesticated animal h [beheimah] is 52, indicating that these derive from the crown of [the five states of] gevurah, present in malchut. this covers the origin of domesticated animals (beheimah. what about the wild animals (chayah? regarding wild beasts, our sages stated that gwild beasts are included in term beheimah [when it is used in a general sense. h1 the mystical significance of this is as follows: the numerical value of the above-mentioned [spelling-out of g-d f

so why with regard to the days [of moving] there is a day [for malchut, while with regard to the movements in particular there is not? another question [rabbi shimon bar yochai] said that the etrog corresponds to the heart, while malchut is the lowest sefirah. the heart is generally associated with tiferet, not malchut. and when we explain, as we will later, please g-d, that [the etrog] manifests the crown [of yesod, this will give rise to the question of what connection is there between the crown [of yesod] with the heart? the later is one of the internal organs, while the former is one of the external organs. finally: the hadasim correspond to the eyes, so why are there three of them? there are only two eyes, not three. the arizal on parashat emor (3) 521 to answer all this, you have fir

at comprises states of chesed and states of gevurah. all couplings are effected through via these [states of chesed acting] as male waters and these [states of gevurah acting] as female waters. these [ten] are ten simple names havayah. the masculine ones [extend] to the male [partzuf, z feir anpin, particular to its] chesed-gevurah-tiferet-netzach-hod. in contrast [its] yesod and malchut.that is, the crown [of yesod].do not each possess a state of chesed, as is the case with the first [five of the seven midot, for there are only five states of chesed. the same applies to the states of gevurah [that extend] into malchut [the female partzuf, nukva d fzeir anpin. they spread out into here chesed-gevurahtiferet- netzach-hod, as do the states of chesed throughout the male [partzuf. as for yesod

same applies to the states of gevurah [that extend] into malchut [the female partzuf, nukva d fzeir anpin. they spread out into here chesed-gevurahtiferet- netzach-hod, as do the states of chesed throughout the male [partzuf. as for yesod and malchut [of z feir anpin, the general radiance of the five [states of chesed] descends to them from da fat. this general [radiance extends] to yesod and to the crown [of yesod, too, in order to prepare them to receive the [five] states of chesed themselves. the same applies to yesod and malchut of nukva: they also receive the general [radiance] of the states of gevurah, in order to [prepare them to] later receive the [five] states of gevurah themselves. this general light that spreads through yesod comes to them [i.e, yesod and malchut of z feir anpi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ethereal, or physical, has its own laws, conditions, and "times" if one may borrow terminology from dunne's experiment with time. the distinction between them is one of quality and density of substance. the difference may well be one of dimension, besides representing different type-levels of consciousness, the "lower" worlds or sephiroth being interpenetrated or held by the "higher" thus kether, the crown, is inmalkuth, as one axiom puts it, by virtue of the fact that its substance is of an infinitely rare, attenuated, and ethereal nature, while malkuth, the physical universe is enclosed within the all-pervading spirit which is kether in precisely the same way that dunne conceives time no. 1, to be enclosed or contained, or moving as a field of experience, within serial time no. 2. so far

w. that is, they are seen to be technical methods of exalting the individual consciousness until it comes to a complete realisation of its own divine root, and that universal pure essence of mind which ultimately it is. it may be convenient for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus major= m adeptus minor@=m philosophus@=0 practicus= theoricus= pj 10. malkuth. kingdom. earth zelator=!id in the consideration of the

ch no wind can extinguish, which burns without wick or fuel" being "brought to the light" then is a very apposite description of the <38> function of initiation. it is the great work. there is no ambiguity in the conception of the rituals, for it appears throughout the entire work from neophyte to adeptus minor and perhaps beyond. for the path is a journeying upwards on the ladder of existence to the crown of the tree of life, a journey where every effort made and every step taken brings one a little nearer to the true glory of the clear light. as we know, the experience of the rising of the light in both vision and waking state is common to mystics of every age and of every people. it must be an experience of the greatest significance in the treading of the path because its appearance see

briation in order that illumination ensuing from the magical work may not prodice fanaticism and pathology instead of adeptship and integrity. balance is required for the accomplishment of the great work'%quiiib um is the basis of the soul" heref fore, the four grades of <50> earth, air, water and fire plant the seeds of the microcosmic pentagram, and above them is placed, in the portal ceremony, the crown of the spirit, the quintessence, added so that the elemental vehemence may be tempered, to the end that all may work together in balanced disposition. these grades are therefore an important and integral part of the work, despite shortsighted hostile criticism. to compare them, however, with those which precede and follow, is symptomatic of an intellectual confusion of function. it is ra

ber. each one is a sephira, and when .arranged in a certain manner they form the tree of life. hebrew zetters are holy symbols. they should be carefully drawn and square <102> the sephiroth are: 1. kether k- t h- r 2; chokmah c h- k- m- h 3. binah b-i-n-h 4. chesed ch-s-d 5. geburah g- b- u- r- h 6. tipareth th-ph-a-r-th 7. netzach n- t s- c h 8. hod h- 0- d 9. yesod y-s-0-d 10. mdkuthm-l-k-u-th -the crown in2 -wisdom hb2n -understanding ii f '3 -mercy f bn -severity illl33 -beauty n l n -victory nu -gby llil -the foundation tlbt -tie kingdom n12% 52 the golden dawn: volume i book one the dagesh or pointing which represents the vowel sounds in modem hebrew script is not given. it was a later invention to standardize pronunciation and is described in hebrew grammars <103> the hebrew alphabe

ch path forms the connecting link between two of the sephiroth. the king and the queen are the correlations of the abba and the aima in that suit; the knight or prince answers to microprosopus, and the knave or princess which was anciently a female figure, is referred to the bride, kallah or malkah. combining, then, the material attributions of the sephiroth and the path, it results that: 0. fool=the crown of wisdom, the primum mobile acting through the air on the zodiac. 1. the juggle-the crown of understanding, the beginning of material production, the primum mobile acting through the philosophic mercury on saturn. 2. high priestess=the crown of beauty, the beginning of sovereignty and beauty, the primum mobile acting through the moon on the sun. 3. empress=the wisdom of understanding, t

in the practicus ritual. it shows in a glyph the teaching proper to the practicus on entering the sephirah hod which he has reached by the paths of shin and resh from malkuth and yesod respectively. at the summit are the three supernal sephiroth summed up into one-aima elohim, the mother supernal-the woman of the apocalypse (chap. 12) clothed with the sun, the moon under her feet, and on her head the crown of twelve stars. it is written 'so the name jehovah is joined to the name elohim, for jehovah planted a garden eastward in eden' from the three supernals follow the other sephiroth of the tree of life. below the tree, proceeding from malkuth is the tree of knowledge of good and of evil which is between the tree of life and the world or assiah or shells, represented by the coiled up drago

er world or macrocosm. in this "magical mirror of the universe" therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere (see also the astronomic view of the tarot in part eight) a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus. kether is above the crown of the head, and represents a crown which indeed is powerful, but requires one worthy to wear it. in the crown of the head is placed the faculty of neschamah, which is the power of aspiration unto that which is beyond. this power of neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept, nesc

closing. hiereus and hegemon stand either side of the altar, facing it. before you is represented the symbolism of the garden of eden. at the summit is the supernal eden, containing the three supernal sephiroth, summed up and contained in aima elohim, the mother <114> supernal, the woman of the twelfth chapter of the apocalypse, crowned with the sun and the moon under her feet, and upon her head the crown of twelve stars, kether. and whereas the name, yod he vau he, is joined to the name elohim, when it is said tetragrammaton elohim planted a garden eastward in eden, so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden was the tree of the knowledge of good and of evil, which latter is from malkuth, which is the lowe

is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash, issuing from the circle, forms exactly the as192 the golden dawn: volume ii book two tronomical symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolising the establishment of the triad therein and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell, who are also symbolised by the men falling headlong. on the right hand side <143> of the tower is light and the representation of the tree of life by ten circles this disposed. on the left hand side is darkness and eleven circles symbolising the qlippoth. hierophant returns to his throne. hegemon and practicu

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ight forefinger and point to its centre.password: har-ra-tum (the rising, midday and setting sun).secret word: i-ha-ho('god the eternal- see mysteries of serapis).battery (3 and 4, triangle and cube= 7).repair now under the care of your conductor beyond the porch, and be clothed. in a mantle ofgreen, the emerald colour of spring, the symbol of your hope in immortality, and of victory,signified by the crown of palm and of laurel, and resembles the colour of the solar spectrum, whichis situated between the yellows and the blue. the battery of a philosophus is 3 and 4, the reverse ofthat of a practicus, and has reference to the sacred number 7, symbolising the triangle resting on thecube, and as well the four circles embracing the sacred delta.all rise and form a circle, the chief adept, cond

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

fied, so to speak, by the kabalistic jews under the names of geburah and chesed. above geburah and chesed abides the supreme crown, the equilibrating power, principle of the world or equilibrated kingdom, which we find mentioned under the name of malkuth in the occult and kabalistic versicle of the paternoster to which we have already referred. but geburah and chesed, maintained in equilibrium by the crown above and the kingdom below, constitute two principles, which may be considered either from an abstract point of view or in their realization. in their abstract or idealized sense, they take the higher names of chokmah, wisdom, and binah, intelligence. their realization is stability and progress, that is, eternity and victory hod and netsah. such, according to the kabalah, is the groundw

ions and all sciences a triple triangle and a circle, the notion of the triad explained by the balance multiplied by itself in the domains of the ideal, then the realization of this conception in forms. now, the ancients attached the first notions of this simple and impressive theology to the very idea of numbers, and qualified the figure of the first decade after the following manner: 1. kether- the crown, the equilibrating power. 2. chokmah.-wisdom, equilibrated in its unchangeable order by the initiative 46 the doctrine of transcendental magic of intelligence. 3. binah.-active intelligence, equilibrated by wisdom. 4. chesed.-mercy, which is wisdom in its secondary conception, ever benevolent because it is strong. 5. geburah.-severity, necessitated by wisdom itself, and by goodwill. to p

ctrine of transcendental magic of intelligence. 3. binah.-active intelligence, equilibrated by wisdom. 4. chesed.-mercy, which is wisdom in its secondary conception, ever benevolent because it is strong. 5. geburah.-severity, necessitated by wisdom itself, and by goodwill. to permit evil is to hinder good. 6. tiphereth.-beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation a sublime conception of poetry and its sovereign priesthood! 7. netsah- victory, that is, eternal triumph of intelligence and justice. 8. hod.-eternity of the conquests achieved by mind over matter, active over passive, life over death. 9. jesod. the foundation, that is, the basis of all belief and all truth otherwise, the

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

is accomplished with exactitude and faith, it is never ineffectual. all magical instruments must be duplicated; there must be two swords, two wands, two cups, two chafing-dishes, two pantacles and two lamps; two vestments must be worn, one over the other, and they must be of contrasted colours, a rule still followed by catholic priests; lastly, two metals must be worn at least, or otherwise none. the crown of laurel, rue, mugwort or vervain must be double, in like manner; one of them is used in evocations, while the other is burnt, the crackling which it makes and the curls of the smoke which it produces being observed as an augury. nor is such observance vain, for in the magical work all instruments of art are magnetized by the operator; the air is charged with his perfumes, the fire whic

yph, the fool. a man in the garb of a fool, wandering without aim, burdened with a wallet, which is doubtless full of his follies and vices; his disordered clothes discover his shame; he is being bitten by a tiger and does not know how to escape or defend himself. t the microcosm, the sum of all in all. hieroglyph, kether, or the kabalistic crown, between four mysterious animals. in the middle of the crown is truth holding a rod in each hand. such are the twenty-two keys of the tarot, which explain all its numbers. thus, the juggler, or key of the unities, explains the four aces with their quadruple progressive signification in the three worlds and in the first principle. so also the ace of deniers or of the circle is the soul of the world; the ace of swords is militant intelligence; the a

should read thus: gand thou shalt make two calves or sphinxes of beaten gold on each side of the oracle. and thou shalt make the one looking this way and the second that way. h the cherubim or sphinxes were, in fact, coupled by twos on each side of the ark, and their heads were turned to the four corners of the mercy-seat, which they covered with their wings inclined archwise, thus overshadowing the crown of the golden table, which they sustained upon their shoulders, facing one another at the openings and looking at the propitiatory, as shown in the figure above. the ark, moreover, had three parts or stages, representing atziluth, yetzirah and briah. the three worlds of the kabalah: the base of the coffer, to which were fitted the four rings of two levers, analogous to the pillars of the

ROBERT KIRK WALKER BETWEEN WORLDS

orers and adventurers sailing to america, based upon his navigational skills and his researches into the lost continent of atlantis, which he assumed to be america itself it seems very likely, though we have no proof, that his extensive cryptographic and occult skills were used, when in europe, to pass information back to england, and perhaps to 'overlook' or spy at a distance upon the enemies of the crown from his english house at mortlake, and report privately to elizabeth. we may set aside the discussion about the reality or delusion of dee's activities, as this has been extensively covered elsewhere.[4] http//www.dreampower.com/kirk_wbw/pg_1.htm (3 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) more or less contemporary with dee was the famous astrologer, do

te against all that is poisonous and diabolical. 4. a charm [is] spoke[n] in[to] a napkin, and [then] the napkin is sent many miles off to be tied about a child's open-head to lift it up, as they speak [the charm, and it does the fact [that is, does work. i will lift up thy bones as mary lifted up her hands, as the forks are lifted under the heavens, as the priest lifts up the upright mass, up to the crown of thy head i lift thy cheekbones, the bones of thy hind-head, thy brow before and behind. this they labour to justify as to its institution and operation by the reports they hear of the weapon-salve and sympathetic powders, which they suppose may have some such words accompanying [them, and aiding the natural and sympathetic application [such words are believed to] aid the natural and s

f the dead, those ancestors living in the fairy hills. the bowing of the head to look between the legs has many connections, not the least of which are found in the old testament, from jewish mystical practices. the prophets adopted a meditative pose, just as jewish mystics do to this day, whereby the head and feet were joined together, with the head between the legs, like a deep bow. this united the crown, or seat of divine consciousness in the head, with the kingdom, or expression of divinity in matter, the feet. thus the seer could foretell the future, for he united the extremes within his own body. the practice is also reminiscent of certain yoga postures, designed to enhance and realign the vital energies (see figure 6. worldwide copyright 1990, 1998-2001, rjstewart, all rights and pe

and at one time the fruit was eaten and preserved. like the rose, it carries blossom, thorns and fruit (rosehips, showing in nature the three stages of transformation: promise, pain and fulfillment. in the ballad of tam lin, fair janet summons tam from faeryland by pulling roses and breaking thorns. we may regard the hawthorn and the rose as symbolically identical and may further equate them with the crown of thorns of the crucifixion. oak is the tree of the guardian, and of the sacrificed ones, or sacred kings. in traditional magical visions, the way to the underworld or to the grail castle is often marked by a small oaken door with a symbol carved above it. in some versions of the vision, the orchard of paradise, or the apple tree upon the hill, is surrounded by a ring of oaks. those who

RUBY TABLET OF SET

a visionary aid and sacramental element. they are distinctive in being both the oldest and the only one with government sanction to use the designated drugs. the universal life church represents a response to the religious freedom in america by individuals with a strong independent strain in their religious thought. the universal life church has spawned a number of similar church bodies including the crown of life fellowship, the life science church, the calvary grace church and the brotherhood of peace and tranquility. rastafarian are a new religion developed in jamaica in the early twentieth century and imported to america in recent decades. it draws on themes familiar from black judaism and black islam, but is distinct from both. finally, vajradhatu is a buddhist group, but out of a tib

11. what is meant by "solve et coagula" 12. what are the three components of the alchemical stone, and what are the four steps of joining them? 13. explain what you can about the two solstices and the two equinoxes. 14. what does the word "satan" mean? 15. what is the difference between satanism and humanism? 16. what can you tell us about the word "demon" 17. please name and tell us something of the crown princes of hell. 18. what is the value (if any) in celebrating "le messe noir" 19. what is magick? 20. explain the difference between greater magick and lesser magick? 21. in your own words, describe what is meant by the "intellectual decompression chamber" 22. what is the difference between a ritual and a ceremony? 23. what is the greatest obstacle to consciousness? why? 24. what is the

n is more understandable when aristotle's motives are appreciated: he was trying to construct an alternative to his teacher plato's contention that absolute standards are not definable through purely logical methods [aristotle failed, and ultimately returned to plato's point of perspective] 72. strive ever to more! and if thou art truly mine. and doubt it not, an if thou art ever joyous. death is the crown of all. the objective universal order of nuit and the non-natural, emotional will of harwer "death" and "life" in the rawest metaphysical sense. are the ultimate extremes [the position of set is not inaccurately approximated as a golden mean between these ordered and chaotic extremes; another of the magical secrets of the absolute standard of beauty symbolized by the phi-ratio of the pen

ghest form of xeper(a) in the two lands. he would be the symbol of the elect working the great work with set. he was great har or hor; harwer- the principle of majestic man. with the elect in xem, symbolized by harwer, set might fuse the two lands and accomplish the great work. the traditional rule of harwer upon the earth (in khem) was through pharaoh, and his title was the living horus. he wore the crown of the two lands, which to the uninitiated into the order of set meant upper and lower khem. harwer/pharaoh's function was to balance the affairs of light and darkness in xem. in time this great magical function became no more than a political office occupied by a mortal who wore, held, and sat upon sacred symbols that had lost true meaning..because in those ancient days all did not go w

of the purification was past and the work could begin again. xem remains secret until established. the order of anpw will come about and provide the tools for the work ahead. the dark and hidden aspects of anubis are now important, and their reasons can be seen. he who wears the double crown is needed also for the work that is to be done. ra is man and harwer is exalted/majestic man. he who wears the crown of the two lands exists and is michael aquino. he must be supported for there must be an order within the realm wherein the elect are found. xem must not fade and be ended. xem is the philosopher's stone for xem will change and know its being. the old world fades behind xem to exist no more. we are those who define and shape. reason will be born and a new world recognized.(6) in the year

. the initiate is the next figure, and he walks upon a thick black line which is the darkness or the abstraction of his own being. he wears a light garment which shows the realm in which his semblance or manifestation must exist, but around his waist is a dark band which is his umbilical, for he is also a child of darkness. a dark nemes covers his upper vertebrae and his skull which is divided at the crown by a headband- indicating phi quality. upon his pineal gland is the hooded serpent one, the force of essential fire, she "who twines the spine and rests her head upon the brow" her trailing body neatly separates the two halves of the brain. a circular disk rests upon the heart of the initiate, but the pentagram which would normally be in the center of the disk hovers freely above and bef

is faceless. this must be as it is because the initiate knows he will create, but he does not know all he will manifest. after passing maat's pylon, he has a far clearer picture than before encountering the challenging truth. does this mean the iv+ see features on the faceless one? i invite you to work and realize your self and see. xem has the complete symbols of his godhood: the beard, the anx, the crown of the naos surrounded by truth, evenly balanced light/dark in his bands and clothing symbols, and the sealed scroll. please place your copies of key #4 and the stele of xem side by side and read on to the end of the key while paying close attention to the stele. after that, a reading of the statement of leviathan in the diabolicon will further clarify that which is xem.the self ahead of

eeting images of which i was the center. at this point i was most susceptible to confusion or fascination because of the visions. nevertheless i instinctively knew that this was the most important development in my own magical work so far. previously i had only rarely attained this level, and had been able to transcend it only by accident. now i became aware of a sort of pressure somewhere around the crown of my skull which "felt" like a block or closed door. instinctively i knew what to do: i relaxed and directed the force of my will towards this area. mentally i "explained" to the pressure who i was and what i was doing, and then i became as one with it. i felt the pressure subsiding, releasing a flood of simultaneous emotions which nearly overwhelmed me. there was vibrant joy; then unde

cession would disturb thine eternal sleep of happy satiety [deacon] master, whose inconceivable ferocity engenders life and inflicts it on the innocent whom thou darest damn- in the name of what original sin- whom thou darest punish- in the name of what covenant- we would have thee confess thine impudent cheats, thine unpardonable crimes! we would drive deeper the nails into thy hands, press down the crown of thorns upon thy brow, bring blood and water from the dry wounds of thy sides. and that we can and will do by violating the quietude of thy body, profaner of ample vices, abstractor of stupid purities, cursed nazarene, do-nothing king, coward god [celebrant] behold, great satan, this symbol of the flesh of him who would purge the earth of pleasure and who, in the name of christian "jus

SATANGEL

a lolcis 3abai-vovin 4od 1unto the harvest of a widow. 2how many 3are there 4which remain in 1aziagiar rior 2irgil 3chis da 4ds pa-aox 1the glory 2of the earth, 3which are, 4and shall not see 5death until 1busd 2caosgo 3ds chis 4od ip uran 5feloch cacrg 1this house 2fall, 3and the dragon sink? 4come away! 1oi salman 2loncho 3od vovina carbaf 4niiso 1for the thunders 2have spoken! 3come away! 4for the crown of the 1bagle avavago 2gohon 3niiso 4bagle momao 1temple 2and the robe 3of him 4that is 5was 6and shall be crowned 1siaion 2od mabza 3iad 4o i 5as 6momar 1are divided. 2come! 3appear unto 4the terror of the earth 1poilp 2niis 3zamran 4ciaofi 5caosgo 1and unto our comfort 2and 3of such as are prepared. 1od bliors 2od 3corsi ta abramig. the ninth key 1a mighty 2guard 3of fire with two-edge

SATANIC RITUALS

he weak crushed beneath the press of profit while standing by and preaching servility! oh, the hypocrisy! that man should accept such woe unto himself is testimony to his blindness-that very affliction thou didst credit thyself to cure. o lasting foulness of bethlehem, we would have thee confess thy impudent cheats, thy inexpiable crimes! we would drive deeper the nails into thy hands, press down the crown of thorns upon thy brow, and bring blood from the dry wounds of thy sides. and this we can and will do by violating the quietude of thy body, profaner of the ample vices, abstractor of stupid purities, cursed nazarene, impotent king, fugitive god! behold, great satan, this symbol of the flesh of him who would purge the earth of pleasure and who, in the name of christian "justice" has cau

SCHEM HA MEPHORESH

the former and united thereto, thus iahdvnhy forming a name of 8 letters. 8 x 3, the number of the supernal triad, yields the 24 thrones of the elders of the apocalypse, each of whom wears on his head a golden crown of three rays, each ray of which is a name, each name an absolute idea and ruling power of the great name yhvh tetragrammaton. the number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of god of 72 letters, which is thus mystically shown in the name yhvh, as under (or as the book of revelation says: when the living creatures (the four kerubim the letters of the name) give glory to him, etc. the four and twenty elders fall down before him and cast their crowns before the throne, etc (that is the crowns, which each bear 3 1 of the 72 names, and

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

sources the odyssey a second theme is the role of revenge in achieving justice. in ancient times, when societies did not have police, a court system, or prisons, individuals found justice for perceived wrongs themselves, and the gods, who had human characteristics, often helped them to do so. telemachus, the son of penelope and odysseus, is hesitant to take action against the men who would seize the crown by marrying his mother. athena, however, inspires the prince to act against them. a final theme is power how it is earned and how it is maintained. the youthful telemachus has not yet gained the right to the throne of ithaca. he is challenged by antinous, one of the suitors, but he lacks support in establishing his claim to kingship. he is roused to make a stand, though, by athena and be

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

will quickly show you on inspection servum fugitivum, a wonder-child to many artists. the one effecting this all is principium laboris. on the right hand in the barrel are sol and luna, the intelligence of the firmament. the senior plants in it rad. rubeam and albam. now you proceed with constancy and arbor artis appears to you, with its blossoms it announces now lapidem philosophorum. over all, the crown of the glory, ruling over all treasures. be diligent, peaceful, constant and pious, pray that god may help thee. and if thou attain, never forget the poor. then thou wilt praise god with the legion of the angels, now and forever. mercy- choice light, strength, joy in the recognition of god's virtue and hymn of praise. darkness, evil-doing, fear in godlessness, sin and vice. come ye to th

SEPHER HA BAHIR

rden of eden. 33. they said to him: it is written (lamentations 2:1 "he threw the beauty of israel from heaven to earth" from here we see that it fell. he replied: if you have read, you did not review, and if you reviewed, you did not go over it a third time. what does it resemble? a king had a beautiful crown on his head and a beautiful cloak on his shoulders. when he heard evil tidings, he cast the crown from his head and the the bahir 10 cloak from his shoulders. 34. they asked him: why is the letter cheth open? and why is its vowel point a small patach? he said: because all directions (ruach-ot) are closed, except for the north, which is opened for good and for evil. they said: how can you say that it is for good? it is not written (ezekiel 1:4 "and behold, a stormy wind coming from th

r the zarka. what is the meaning of zarka? it is like its name something that is thrown (ni zrak. it is like something that is thrown, and after it comes (ecclesiastes 2:8, the treasures of kings and lands. 90. what is the reason that it is called zarka? it is written (ezekiel 3:12, blessed is the glory of god from his place. this indicates that no being knows his place. we recite [god s] name of the crown, and it goes to the head of the owner. it is thus written [regarding god (genesis 14:19, owner of heaven and earth. when it goes, it is like it is thrown (zarka. following it is treasure (segulah. it is at the head of all letters. 91. why is [this accent] at the end of a word, and not at the beginning? this teaches us that this crown rises higher and higher. it is included and crowned, a

i afflicted with suffering? rather, he should accept it with love. then he will be completely worthy of the way of life. for who knows the ways of the blessed holy one? regarding all things, one must therefore say, righteous are you, o god, and your judgement is fair. all that is done from heaven is for the good. 152. you said [that the sixth one was] his throne. have we then not said that it is the crown of the blessed holy one? we have said, israel was crowned with three crowns, the crown of priesthood, the crown of royalty, and the crown of torah above them all. what is this like? a king has a pleasing, beautiful vessel and he was very fond of it. sometimes he placed it on his head this is the tefillin worn on the head. at other times he carried it on his arm in the knot of the tefilli

SEPHER YETZIRAH WESTCOTT

very obscure in meaning, and the hebrew text is probably very corrupt) the first path is called the admirable or the hidden intelligence (the highest crown: for it is the light giving the power of comprehension of that first principle which has no beginning; and it is the primal glory, for no created being can attain to its essence. the second path is that of the illuminating intelligence: it is the crown of creation, the splendour of the unity, equalling it, and it is exalted above every head, and named by the kabalists the second glory. the third path is the sanctifying intelligence, and is the foundation of primordial wisdom, which is called the creator of faith, and its roots are amn; and it is the parent of faith, from which doth faith emanate. the fourth path is named the cohesive o

SEVEN SHADES OF SOLITUDE

e sacred marriage that divorces all other. all outward circumstance, every mode and relation of magical operation- whether congregational, connubial, solitary, autonomian, transgressive, or panentheistic, is of no difference: the millstone of the circle has ground all-that-is unto a single spark, the self-shining lumina. this seed of luminous awareness is the resurrecting shard of the smaragdina, the crown-stone of lumial, the angelic soul of witchblood. it is the luciferian bone-charm of wisdom that moves upstream against the current of all-that-is: the power of the void in constant becoming as the flesh of the initiate. the hermitage of seth resides under the patronage of the elder gods, the gods that were before the mortal gods of mortal men. the gift of seth is secret- 000- we may conc

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e d' ombre oscura e bruna; e par incanto a lei nevose rende le spalle e i fianchi; e sensa neve alcuna gli lascia il capo verdeggiante e vago; e vi fonda un palagio appresso un lago (there, she a mountain's lofty peak ascends, unpeopled, shady, shagg'd with forests brown, whose sides, by power of magic, half-way down she heaps with slippery ice and frost and snow, but sunshiny and verdant leaves the crown with orange-woods and myrtles, speaks, and lo! rich from the bordering lake a palace rises slow. wiffin's "translation) book ii. art, love, and wonder. diversi aspetti in un confusi e misti "ger. lib" cant. iv. 7. different appearances, confused and mixt in one. chapter 2.i. centauri, e sfingi, e pallide gorgoni "ger. lib" c. iv. v (centaurs and sphinxes and pallid gorgons) one moonlit n

r and foresight; remember the death of ughelli. no matter, though the fiend were his ally, he should not rob me of my prize; no, nor my revenge "your excellency is infatuated; the actress has bewitched you "mascari" said the prince, with a haughty smile "through these veins rolls the blood of the old visconti of those who boasted that no woman ever escaped their lust, and no man their resentment. the crown of my fathers has shrunk into a gewgaw and a toy, their ambition and their spirit are undecayed! my honour is now enlisted in this pursuit, viola must be mine "another ambuscade" said mascari, inquiringly "nay, why not enter the house itself? the situation is lonely, and the door is not made of iron "but what if, on her return home, she tell the tale of our violence? a house forced, a vi

SPENSER THE CULT OF THE ALL SEEING EYE 1960

er will notice in the upper left corner of the mural an arc which curves down to the left from the tip end of the caduceus line and forms the third side of a white geometrical figure which is unique in the mural. the lower end of this arc meets the apex of four triangles. two white, one gray, and one yellow, the last of which touches the perimeter of the black and blue sphere. this arc represents the crown of the sephiroth, the first of the ten emanations issued from en soph, the divine darkness (waite, op. cit, p. 26. the four triangles represent other emanations. the caduceus line symbolizes the spinal chord of adam kadmon, the archetypal man, another form of the sephiroth (pick, op. cit, p. 70. the quartered sphere represents the four different worlds of the tree. the three rows up and

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

y as mystical fact in this form of the mysteries, pre-christian christianity reveals characteristics that are difficult to recognize in its ecclesiastical form after christ, characteristics that nevertheless constitute the essential kernel namely the question: where does the human being belong in the scheme of creation? has everything been said when we view the human being as creature, perhaps as the crown of creation? or does image and likeness of god perhaps not also mean responsible creativity? what is the path we must travel in order to be transformed from mere creatures to increasingly creative beings? what happened in the mysteries can convey an impression of this process. yet people are illuminated from within by the power that fashioned all things, including themselves. they also f

SYMBOLISM OF THE BANNERS

epresented in some medieval pictures of the crucifixion. from the 12th century onward, the ladder appears on wood carvings and in stained glass with the other passion symbols: vix, the dice, the seamless robe, the cock, the spear, the sword, the thirty pieces of silver, the pincers, the three nails, the hammer, the pillar of scourging, the scourge, the reed, the sponge, the vessel of vinegar, and the crown of thorns. four forms of the cross were used in the early centuries of our era. the greek cross with the four arms being equal in length, the latin cross (crux immissa or crux capitata) in which the lower limb is longer than each of the others, the crux decussata, or st. andre's cross, and the crux commissa or the t cross. at the same time, we find that the so-called monogram of christ w

TELESMATIC FIGURES

re lamen of gold with a scarlet greek cross in the angles four smaller red crosses. in addition, a broad gold belt on which rah ynda is written in enochian or hebrew characters. 7 the feet are shown in flesh color with golden sandals. long, yellow green drapery rayed with olive reaches to the feet. beneath are black lurid clouds with patches of color. around the figure are lightning flashes, red. the crown radiates white light. a sword is girt at the side of the figue the innermost secrets of the illuminati beckon you they vowed you would never know. they thought there was no way you could possibly unmask the sick things they have been hiding. they were wrong. now, thanks to the incredible revelations in this amazing book, you can discover their innermost secrets. you can identify the mem

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

ovie saturated with esoteric codes and symbols. hidden hand of the men of jahbuhlun 75 crown prince alexander of yugoslavia, who now resides in london, the city where his father, the late king peter, fled during the second world war, is shown on his first trip to belgrade, yugoslavia, in 1991. his royal highness, along with his family, dutifully posed for this photo. based on his hand's position, the crown prince clearly wanted his secret society associates and the masonic/occultic world to know he was one of them and that the elite's power has now been established in the former soviet-bloc nation. the fabulously wealthy salomon rothschild, founder and overseer of the vienna, austria branch of the rothschild clan. 76 codex magica how deeply was the vatican and its black pope of the jesuit

THE BLACK LODGE

conflict with other stars, by the way, is only possible while we undergo this inner conflict. conflict with other stars is impossible when we are doing our true will- cf al 1 44-45, that are the 4 eyes (eye, ayin in hebrew, the letter o, has the value of 70 in the qabala; hence 70 x 4) of the double-headed one (the two headed giant which represents the qlipoth, or false reflection, of the unity, the crown, kether. this is the first of the demonic reflections, representing division, or duality. please notice that manifested existence would be impossible without this; that are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the evil of the world "and satan is worshiped by men under the name of jesus; and lucifer is worshiped by men under the name of brahma; an

THE BOOK OF PLEASURE

e means of locating them (karmas. the symbolism of crowning a man king, is that he, resembling god (on earth, has reached the lowest strata of his sub-consciousness (those one-cell organisms if you like, which predominate as governing his functions (of course, those crowned kings are never such, they symbolise the "hope" not the reality) hence the floral nature of and precious stones in design of the crown relate to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

er death; 5. the active principle of the soul as long as the body lives; 6. the blending of shadow and soul; 7. the spiritual residue, which can appear to living humans as a ghost. the aboriginal inhabitants of the fiji islands believe that a human has two souls: the dark spirit and the light spirit. the nootkas of british columbia regarded the soul as a tiny facsimile of the person that lived in the crown of the head. early humans generally did not accept death as due to natural causes. death was either the result of acts of violence caused by human or animal enemies, or it was caused by evil and unseen demons. to the primitive mind, if a man or a woman, without wound or injury, fell silently asleep and never awakened, they had to have been the victim of malevolent spirits. some of the ea

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

he unwavering stare of the cat can bring about illness or insanity or even cause death. such an unreasoning, fearful response to cats is known as ailurophobia. henry iii of england (1207 1272) would faint at the sight of a cat. adolf hitler (1889 1945) had plans to dominate the world with his third reich, but the sight of a cat set him trembling. napoleon bonaparte (1769 1821) arrogantly snatched the crown of the holy roman emperor from the pope and conquered nearly all europe, but when he spotted a cat in his palace, he shouted for help. such dread of cats may be genetically transmitted: when joseph bonaparte (1768 1844, king of naples, visited saratoga springs in 1825, he complained just before he fainted t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i

s and major cataclysms will take place. how do the flying-saucer contactees encounter the space beings? a synthesis of such experiences reveals the following. they first saw a ufo on the ground, hovering low overhead, or heard a slight humming sound above them that drew their attention to a mysterious craft. next, a warm ray of light emanated from the craft and touched the contactees on the neck, the crown of the head, or the middle of the forehead. they may have lost consciousness at this point and, upon awakening, may have discovered that they could not account for anywhere from a minute or two to an hour or two of their time. those contactees who later claim direct communication with space beings generally state that they have no recollection of any period of unconsciousness, but they m

THE GOD OF THE WITCHES

he horizontal horns are those most commonly worn by egyptian gods. one of themost important of these deities is khnum, the god of the district round the first cataract; he was a creatorgod and was represented as a human being with a sheep's head and horizontal horns. but the greatest of allthe horned gods of egypt was osiris, who appears to have been the pharaoh in his aspect as the incarnategod. the crown of osiris, of which the horizontal horns were an important part, was also the crown of themonarch, indicating to all who understood the symbolism that the king as god was the giver of all fertility'in the accounts of the divine birth of the egyptian kings, the future father of the divine child, the pharaoh,visits the queen as the god amon wearing all the insignia of divinity, including t

d,[19] was one of several formulae; which always had to be "an express renunciation of jesuschrist and of the faith. then came the baptism, the profession of faith and the vow of fidelity,[20 "i placemyself at every point in thy power and in thy hands, recognising no other god, for thou art my god. a variantof the vow of fidelity much used in scotland[21] was that the candidate placed one hand on the crown of herhead, the other under the sole of her foot, and dedicated all that was between the two hands to the service ofher god. the solemn vow of self-dedication to the deity actually present in person must have been peculiarlyimpressive. the swedish witches[22] had a special rite which was obviously intended to impress ignorantminds. they were given a little bag containing a few shavings o

6 in 1597 confessed to the devil's marks, androman that "christsonday bit a mark in the third finger of thy right hand, which thou hast yet to show, andchristian mitchell that "the devil gave thee a nip on the back of thy right hand, for a mark that thou was oneof his number. sylvine de la plaine,[37] a young married woman aged twenty-three, confessed at br351cy in1616 that she had been marked on the crown of the head and on the right thigh. the yarmouth[38] witch,tried in 1644, saw a tall black man at her door "he told her he must see her hand; and then taking outsomething like a pen-knife, he gave it a little scratch so that blood followed, and the mark remained to thattime. the essex witch, rebecca jones,[39] told the magistrates that a handsome young man came to thedoor whom "now she t

thorns into the picture, annbishop sticking in two thorns into the arms of it.2424margaret agar brought thither an image in wax, and thedevil, in the shape of a man in black clothes, did baptize it, and after stuck a thorn into its head; that agarstuck one into its stomach, and catherine green one into its side.2424a picture in wax or clay was deliveredto the man in black, who stuck a thorn into the crown of it, agar one towards the breast, catherine green inthe side; after which agar threw down the picture, and said, there is cornish's picture with a murrain to it,or a plague on it.2424margaret agar delivered to the little man in black, a picture in wax, into which he andagar stuck thorns, and henry walter thrust his thumb into the side of it; then they threw it down, and said,there is d

od had delivered her into their hands as a special mark of the god of the witchesjoan of arc68divine favour to them.the title of pucelle of france is peculiar, its exact significance has never been explained. joan was first thepucelle of orleans, but when she quartered the royal lilies she became the pucelle of france. this wasclearly a definite title, and possibly showed some special relation to the crown. if the king were still regardedas the incarnate god whose coven was at this time called his council, joan might well be the maiden of thecoven, such as was found so often in scotland two centuries later. the title pucelle has otherwise no meaningas it stands.the years between the trial at rouen and the rehabilitation must be considered with great care if anyconclusion is to be reached c

THE GOLDEN ESSENCE

d be pleased to bless this wine- for no glory stands without wisdom; the exalted one must seek the source: for power is only perfected when returned to earth, resolved to the true and lasting well-spring from which all things flow. the blessing of the bread: son of light, consecrate this bread as you consecrate the land and all who dwell upon and within it: lift up the soul of the world and place the crown of heaven upon her. lord of the true light, hear the housle prayer that we may stand with you. though the seas break their boundaries, and the stars fall into water, by awareness of the mystery we may yet stand in our own light. after each blessing, the arms should be crossed on the chest, and the housle should be bowed to; put down the arthame (if you are using one) before you do this

THE KEY TO THE MYSTERIES

nly son of god. when the last ideals fall, when the last material chains of conscience break, when the last of them that killed the 22 prophets and the last of them that stifled the word are confounded, then will be the reign of the holy ghost. then, glory to the father who drowned the host of pharaoh in the red sea! glory to the son, who tore the veil of the temple, and whose cross, overweighing the crown of the caesars, broke the forehead of the caesars against the earth! glory to the holy ghost, who shall sweep from the earth by his terrible breath all the thieves and all the executioners, to make room for the banquet of the children of god! glory to the holy ghost, who has promised victory over earth and over heaven to the angel of liberty! the angel of liberty was born before the dawn

THE MAGICIAN S KABBALAH

h-nchsh "the bright glory of the snake, and hence the great work completed as the snake reaches kether and the light floods down it. the word rbh, meaning "archer" has the value of 207 also, thus showing the process of "shooting" up the middle pillar of the tree in the mystical process of attaining the avr rather than the magical one of ascending back up the lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-resonance as we have already noted, one of the primary doctrines of magick is that "that which is above is like unto that which is below, also stated variously as "the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" or kabbalistically as "malkuth is in kether, and kether is in m

tion of malkuth and kether from each other by the fall. rm: high, exalted, attributes of kether, and also meaning to decay (worm-eaten, thus the process of malkuth and the decay implicit in evolution symbolised by the worm, dragon or serpent. it can be noted that a rearrangement of the letters of kthr gives krth, meaning "to cut off, and "divine punishment, hence referring that any deviation from the crown brings about a fall from the state of grace represented by kether. kl, to comprehend, measure, all every, whole, any, referring to kether as the all and the highest comprehension (the "admirable intelligence" as the sepher yetzirah entitles it, also "invisible intelligence" in that if something is everything, it cannot ever be perceived because there is nowhere outside it to perceive it

that even from the first step on the path, the goal is always already there if we could but be aware of it. resh in binah resh refers to consciousness and light through the tarot card of "the sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the brain may be divided into chockmah and binah, whilst the crown of the head is of course kether. the greater and lesser holy assemblies of the zohar elaborate on this symbolism at length. resh is also (via the sun card) allocated to the sephirah tiphareth, which is to say "consciousness" and is the state of mind dealt with physically by the "front of the head (a more accurate translation of resh. it can be deduced from this current attribution that "

es the "b" to kether, and the "rashith" to chockmah, but it could also be seen that the beth refers to the ain soph aur, and hence the resh to kether, the yod to the sephiroth from binah to yesod, and the final tau to malkuth. the "kabbalistic diagrams of rosenroth" also refer to the "head which is not, or "the head of not, in aramaic risha dla. indeed, one part of this text states quite clearly "the crown of the holy king, which is called the head which is not, and the head of knowing and not being known. and is called the ancient concealed one. thus, the "bornless ritual" is an ascent up the middle pillar of consciousness from the "bound lights" of malkuth and ultimately, to the "boundless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, her

nt: kether: a circlet of gold, or ritual crown. the parsley crown of the nemean games, sacred to zeus. chockmah: the twin feathers, or crown of thoth. binah: the crimson cap of concealment. chesed: the cardinals hat, or emperors crown. the pine crown of the isthmian games, sacred to poseidon. geburah: the war helm, or martial crown. the judges wig. tiphareth: the solar crown, cowl, or the wimple. the crown of thorns. the roman crown of roses. netzach: the laurel wreath of victory. hod: the caduceus crown or the mortar board. yesod: crowns of disguise; wigs and masques. the lunar crown. malkuth: the skull cap. the crown of wild olives of the olympian games, sacred to zeus. the wreath. crown of flowers, or ears of corn or wheat. shamanic headdress composed of earth attributes. figure 4 shows

ether, binah, tiphareth and chesed, and the linking paths have the following tarot cards attributed to them; fool, empress, emperor, and hierophant. in the berakhot (7a, it is written "the beginning of thought, and the first revelation of the array, is the second sefirah, which is called chockmah-wisdom, and in the sepher yetzirah, chockmah is more fully defined as "the illuminating intelligence, the crown of creation, the splendour of unity, equalling it. it is exalted above every head, and is named by kabbalists the second glory. chockmah is essentially the concept of force, dynamism, and energy. it is the extension of the point of kether, contracted from the ain, into manifestation as a line. in terms of astrophysics this process took place a ten-millionth of a quadrillionth of a sextil

eh gedulah, veh geburah. the section of the lord's prayer which states "thou art the kingdom, the power, and the glory" is related to the tree of life as; thou art "ateh" kether the kingdom "malkuth" malkuth the power "veh geburah" geburah and the glory "veh gedulah" chesed this statement is made in the lesser and greater banishing rituals of the pentagram, with an appropriate gesture pointing to the crown of the head, below the feet, and the left and right shoulders as the kabbalistic cross. the god-name of chesed, al means also "unto, towards, and again refers to the dynamic aspect of god, or the expansive force of the cosmos. chesed is the first and most active of the sephiroth below the abyss in that it is the explosion into manifestation, or chockmah in a lower order. in context of th

THE MIDDLE PILLAR

tainly is a fact within everybody's experience. emotion is almost always associated with the heart, reason with the head, passion with the genitals. the magical tradition simply classifies and considerably extends this list of affinities.7 whilst considering the yedudah, recognizing that it represents freedom and that its nature is light itself, the student should endeavor to visualize just above the crown of his head a spherical form of light. the diagram on page 73 (see figure 4) will indicate its likely position. the symbolism places this above the head because, in the first place, since the yechdah is the root of man's consciousness, it is a principle of whose presence the majority of us have never become really aware. th iss not to deny its existence, but only to affirm our previous i

incarnated w i t h us. that is to say, it is a potency whch overshadows us-a principle which the race will be able to realize fully only some thousands of generations hence. the consensus of experienced opinion has it, therefore, that this overshadowing, no matter whether actual or only metaphorical- does assuredly exist, and that the psychc correlative of an overshadowing is a center just above the crown of the head. fantastic this certainly may somd at first. but i cannot make any attempt to just+ it or to defend it. and were i called before a tribunal of intellectual criticism, i would only recommend that the practice be followed as a definite scientific experiment, and the results experienced. let therefore the student consider h s higher and divine genius, the core of his unconscious

m the presence of that genius. the hand employed should then be brought in a straight line down to the region about the diaphragm. vibrate the word "malkuth" as this is done, let the mind dwell on the fact that as the hand descends, so does a stream of light descend from above, a steady brilliant ray of light permeating him through and through. a shaft of light is thereby formed whch extends from the crown of his head to the soles of h s feet. strictly speaking, malkuth, the last sephirah, is referred to the feet. for convenience's sake, however, we touch the breast or solar plexus with the mental recognition that it is the region of the feet that actually we have reference to and to whch the shaft of light is directed. this forms the first half of the exercise. some seconds pause should t

ah-dai ei chain)9 10. malkuth-body "adni hartz("ah-doh-nai ha-ah-retz) the divine names and the names of the sephiroth should naturally be committed to memory, as also the following scheme of their position or relation to parts of the human frame (see figure 4, p. 73. kether, the first sephirah, is a center of light, and in the qabalistic cross, it is attributed to a center posited slightly above the crown of the head. it refers to that higher genius or it which, not yet fully incarnated within, broods above, a silent watcher. it is for each of us the source of inspiration and freedom and enlightenment. it is life itself. daafh, the shadowy sephirah, which develops in the course of evolution as we learn the domination of our mental and emotional propensities, is situated at the nape of the

ractice called the middle pillar is to stand upright, hands to side, eyes closed, breath being inhaled and expired steadily. above all the mind should be quiet, calm, and still. when familiarity with the exercise is obtained, it may be performed sitting or lying down. these preliminary conditions being fulfilled, let the student begin by transferring his attention to that region immediately above the crown of h s head, where he should endeavor to visualize a sphere of white brilliance. to accomplish ths may take some little whle. several attempts may be required before any realization of ths center occurs. but when it has been obtained, let it be regarded with a certain sense of devotion, and contemplated as being the spatial correlative or correspondence of the vital core of h s being. th

nervous and psychic system. nervous breakdowns have been common-place amongst those who have unwisely attempted these things on insufficient knowledge, and neuroses have reaped a timely and bounteous harvest among students of the occult. with every one of the five centers active and throwing power into the mind and body, and there is a clear awareness of an actual column extending interiorly from the crown of the head to the soles of the feet, an entirely different technique must now be pursued. the student should return to the contemplation of his kether, the lamp of invisible light above the head. imagining this center still to be in a state of radiation, let him will that its energy circulates through the system in this wise. it descends from the head towards the left shoulder. passing

h the divine plan. it is also the most important symbol used by magicians and other practitioners of the western esoteric tradition. for our purposes, we will focus upon the tree of life as a "uniting symbol"-an image of the individuated psyche. the tree itself is composed of ten sephiroth (spheres or emanations) which are listed in order and are pictured in figure 2 of chapter two, p. 28: kether-the crown, chokmah-wisdom, binah- understanding, chesed-mercy, geburah-strength, tiphareth- beauty, netzach-victory hod-splendor, yesod-foundation, and malkuth-the kingdom. the parts of the soul to the qabalists the human soul is divided into three principal portions whch overlap in some instances (see figure 7, p. 132. these are the neshamah, the ruach, and the nephesh. the highest of these, the

ose the terms "sephrah" and "chakra" ths habit should be avoided, since it only adds to confusion between the two systems. it would be better to refer to the sephiroth of the middle pillar exercise as galgalim,l whch is hebrew for "whlings" there are five sephiroth on the middle pillar in contrast to seven chakras in the eastern system. the sephrah of kether can be said to generally correspond to the crown and brow chakras, while the shadowy sphere of daath can be compared to the throat chakra. tiphareth approximates the heart and solar plexus chakras. yesod has certain similarities with the navel chakra. and while malkuth can be compared in some ways to the root chakra, the tenth sephirah is centered in the feet and ankles, while the root chakra is at the base of the spine. but difference

etal) and ida (left petal. this center controls all hgher intellectual functions, imagination, intuition, insight, consciousness, spiritual wisdom, knowledge, and true sight. activation of the sixth chakra is thought to be responsible for all experiences of astral vision and astral traveling, as well as all encounters with the higher self. it is attributed to the "element" of light. 7. sahasrara, the crown chakra located at or above the top of the head, is associated with the pineal gland and the cerebral cortex. traditionally this center is given the various colors of the rainbow. an alternate color is clear.13 the word sahasrara means "thousandpetalled lotus" whch is the symbol of this chakra, alluding to the thousands of brain cells withn the cerebrum. the seventh chakra controls all as

the individual reaches new plateaus of spiritual development "raising the kundalini" from the lowest to the highest chakra is the eastern method for attaining hgher levels of consciousness that are associated with the experience of union with the divine. it is equivalent to the various stages of the "great work" of western mystics and magicians. tradition says that when the kundalini unites with the crown chakra, the result is a shock to the nervous system which arouses the pineal gland out of its dormancy to provide the practitioner with various siddhis or psy&c/ sensory powers that have been lost through neglect. many yogis15 warn against practicing kundalini yoga without a teacher and without extensive practice in hatha yoga. this is because the kundalini energy may encounter impuritie

THE NECRONOMICON SIMON VERSION

of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behind the mountains of the scorpion. no word must be changed. these must not be shown to any but the properly instructed. to show them to anyone other is to ask the curse of ninnghizhida on yourself and upon your generations. the book maklu of the burnings: the exorcism of the crown of anu the priest, in time of peril, shall put on the spotless white crown of anu with the eightrayed seal and stand in the prescribed manner with the tablets of calling on his breast and the copper dagger of inanna in his right hand, aloft. for, it is said, if a man builds a fire, does he no build it in a pit, that he might not be harmed thereby? thus is it true of the uduggu we call, f

precious silk, or expensive cloth. and the colours thereof shall be only black and white, and no other. and the frontlet of calling, and the standards of calling, shall all be of fine cloth, and in the colours of ninib and inanna, that is, of black and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdued the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the operations of calling only, and at other times shal

bara ye zigashubba na agsishamaziga namza ye innin durre esh akki ugu agba andagub! to recover potency (tie thee knots in a harp string; entwine around both right and left hands, and chant the following incantation seven times, and potency will return) lillik im linu ush kiri lishtakssir erpetumma tiku littuk ni yish libbi ia lu amesh id ginmesh ishari lu sayan sayammi ye la urrada ultu muxxisha! the crown of anu of calling the frontlet of calling the copper dagger of inanna of calling the seal of the north gate the seal of the east gate the seal of the south gate the seal of the west gate one type of mandal of calling another type the book of fifty names the book of fifty names of marduk, defeater of the ancient ones this is the book of marduk, begotten of our master enki, lord of magicia

h and darkness fell upon ishtar the dark waters rose and carried the goddess of light to the realms of the night. and the serpent spoke: enter queen of heaven of the great above that kur may rejoice that cutha may give praise that kutu may smile. enter that kutulu may be pleased at thy presence and ishtar entered. and there are seven gates and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serpent, has thou removed my first jewel? and the serpent answered thus is, the covenant of old, set down before time, the rules of the lady of kutu. enter the first gate. and the second gate ninnghizhidda removed the wand the wand of lapis lazuli he took away and ishtar asked why, neti, has thou removed my second jewel? and

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

the same of many a society dame who holds her breath each time she passes such a one. we have by now certainly slightly diverged from true love, let us now enter those enchanting realms of free love, which is true love in its truest form. nina is our guide, pointing us out the hill-top road which will lead us above the social plain, and awed by the mystic love of woman, racing and maddening from the crown of flame, the monolithic core of mystical red fury that is called a woman fs heart *tannhauser, vol. i, p. 232. enter the sphere of free love, and sit by the side of alice, look into the depth of her eyes, the depths of her heart. as a seeker sees the gold in the shadow of the stream; see there her love, as a diver sees the pearl in the shadow of the sea; and murmur not above our breath

h were tinsel; and the moon was at her feet. a moon whose brilliance breaks the sword of song into a million fragments; so transcends music, that starlight-sandalled majesty! then. shall i contemplate the face of her? o nature! self-begotten! spouse of god, the glory of thy countenance unveiled! thy face, o mother! splendour of the gods! behold! amid the glory of her hair and light shed over from the crown thereof, wonderful eyes less passionate than peace that wept! that wept! o mystery of love! clasping my hands upon the scarlet rose that flamed upon my bosom, the keen thorns pierced me and slew! my spirit was withdrawn into her godhead, and my soul made one with the great sorrow of the universe, the love of isis! then i fell away into some old mysterious abyss rolling between the height

ile ocean winds endure h; and again, ghere i abandon all myself to thee. h*1. in gsongs of the spirit h we find this veneration acutely portrayed, and the christ as depicted in gthe goad h closely resembles the one as described in gthe farewell of paracelsus to aprile. h here is a passage from each: i contemplate the wound stabbed in the flanks of my dear silver christ. he hangs in anguish there; the crown of thorns pierces that palest brow; the nails drip blood; there is the wound; no mary by him mourns, there is no john beside the cruel wood; i am alone to kiss the silver lips; i rend my clothing for the temple veil; my heart fs black night must act the sun fs eclipse; my groans must play the earthquake c*2. still as i journey through the waste, i see a silver figure more divine arise; t

e wiles of jove had to seek aid from priapus* thus so have we all to do, we must eat of the htree of knowledge of good and evil h before we can pluck the fruit of the gtree of life. h *the tale of archais, vol. i, p. 18. the mediaeval spiritualism of gparacelsus h is curiously modernized, if we may use so crude a word, in the mystical poem haceldama. h the strife in the former from the kingdom to the crown, in the latter seems to be that of vice towards virtue, and though quite one of crowley fs earlier poems, it is, however, one of his most interesting and attractive, and this is how i interpret it. a soul standing in the lupanar of life, aspiring to grasp the mystic riddle from the chilly lips of the eternal sphinx, salutes us, as we open this frail little volume. our bodies are not burs

the keynote, as it is in so many of crowley fs poems; to mention perhaps the most noted, we find this sacred flame flashing forth in gaceldama, h gparacelsus, h gthe ultimate voyage, h gthe nameless quest, h gthe neophyte, h and in gtannhauser. h many of the poems in gsongs of the spirit h and gthe holy of holies, h hold fast to this idea; and it is this ideal, the progression from the kingdom to the crown, from malkuth to kether, which constitutes one of the most beautiful doctrines of the older and simpler qabalah *songs of the spirit, vol. i, p. 40. the qabalah guides us to a divine theurgy. according to the zohar it is impossible to know god, herein the qabalah is agnostic, it forbids the representation of god, herein it is rational. the ain soph is the gallpervading, h the gnon ens h

ein the qabalah is agnostic, it forbids the representation of god, herein it is rational. the ain soph is the gallpervading, h the gnon ens h dwelling in the gnon est, h it is inscrutable to man fs mind; this vast pleroma, corona summa, the all, is formless, and is symbolized by a circle, it is nothing. as the ain soph is the closed eye of the unknown darkness, so is macroprosopus, who resides in the crown kether, the open eye of the vast countenance. and from macroprosopus through wisdom (chokmah, masculine) and understanding (binah, feminine) there is emanated the lesser countenance. microprosopus. the relation between these two is idealistic, being the relation of the absolute as it really is, to the absolute as it is conceived by man. and it is the search after this relationship. god

wing as answer to the simple elizabeth fs assertion, gbut god is absolute good! h god slips you, he is undefinable! not good! not wise! not anything at all that heart can grasp, or reason frame, or soul shadow the sense of *tannhauser, vol. i, p. 258. such a definition whether applied to god or the ain soph is one and the same. in the qabalistic dogmas of pistorius we read even as regards kether, the crown, gthere is no name among qabalists by which the supreme king is designated; they speak of the crown only, which proves the existence of the king, and they say that this crown is heaven. h if so of kether, how much more so of the ain soph! above the crown kether, the first sephirah, is the( ya, i.e, ain, the no- thing. git is so named because we do not know, that which there is in this pr

, likewise only the prepared soul can bear its lustre. nevertheless the great something which is the inmost of the holy mysteries has never been hidden from the piercing gaze of him who can bear the light *the cloud upon the sanctuary, p. 30. the whole progress of the adept is to speed out of this changing shadowland into the full blaze of the sunlight; in the words of the qabalist, gto attain to the crown, h and those of the christ, gto be one with the father. h now a curious vista opens out before our gaze, and it is this; a man or woman to become an adept need neither possess great intellect, great genius, nor great knowledge, in fact, in many cases the more ignorant and crass have been the aspirants, the more speedy has been their illumination (christ the carpenter; for the less have t

THE TAROT OF C C ZAIN

tted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. the three golden stars rising from the crown symbolize the dominion of man in all three worlds; physical, astral and spiritual. a t-square and two try-squares are traced upon the cuirass. the t-square, or tau, symbolizes virile force, and the two try-squares indicate the rectitude of judgment that enables the conqueror to direct this force either to right or left, into mental or physical power as occasion demands. the cuirass signi

union embraces all three planes. strength depends upon harmony, and the music of their souls sounding across the spaces endows both with a hitherto unknown power to overcome obstacles, to gain the blossoms of experience on all three planes, as signified by the three flowers related to each of the 12 zodiacal signs. as a whole the ensemble signifies the attainment of adeptship while on earth, and the crown of angelhood that awaits such perfect human beings when they have passed from the physical and function in the sublime vistas of the future. the materialist--arcanum xxii or 0. in divination, arcanum xxii means failure, folly, and mistake (or spirituality. arcanum xxii, or 0, like the planet pluto, has a dual interpretation. as xxii, it is well represented by the letter t with its point

THE BOOK OF GATES

breath to you, o ye who dwell in the light in your habitations, my p. 83 click to view part of the horizon over which the boat of the sun passes to enter the tuat at eventide. in it are the twelve gods of set-amente.t p. 84 splendours shall be to you. i have decreed their slaughter, and they have slaughtered everything which existeth. i have hidden you from those who are upon the earth, restoring the crown (or, tiara) to those who are on the mountain. the gods say-'let this jackal-headed sceptre emit the words of this great god who joineth together his members. come then unto us, o thou from whom we have come forth! cries of joy are to thee, o thou who art in thy disk, thou great god whose forms (or transformations) are manifold' their provisions [consist] of bread-cakes and beer" the para

are in this lake, is to guard your flames and your fires [so that ye may hurl them] against my (literally, his) enemies, and your burning heat against those whose mouths are evil. hail to you, o uraei' they say unto ra-'come thou to us, stride thou over tanen" on the left of the path of the boat of the sun through the fourth division we see the god osiris, in mummied form, and wearing on his head the crown of the south, standing on a serpent, and partially covered by the earth of a mountain; his head only is above the ground, and he stands in a naos with a vaulted dome. his name or title, khent amenti, is written by his side. before the shrine is a flame-goddess in the form of a uraeus, and behind her are twelve gods, who stand in front of heru-ur (or, horus the aged, the haroeris of the l

h stands a god, with his body bent forward in adoration before a bearded god, who holds the symbol of life in the right hand and a sceptre in the left. the four gods are called "masters of their pits" and their lord is called the "master of earths" p. 135 the text referring to horus reads "horus worketh on behalf of his father osiris, he performeth magical ceremonies for him, and restoreth to him the crown, saying 'my heart goeth out to thee, o my father, thou who art avenged on those who would work against thee, and in all the matters which concern thee thou art guided by magical ceremonies. thou hast the mastery, o osiris, thou hast the sovereignty, o khenti amenti, thou hast whatsoever is thine as governor of the tuat, o thou whose forms (or, attributes) are exalted in the hidden place

sed in adoration; they are described as "criers" 9. two bows, set end to end, on each of which three uraei rear their heads. standing over the place where the two ends of the bows meet, with a foot on the end of each, is the two-headed figure horus-set, with two pairs of hands, one pair on each side of his body, raised in adoration. horus -set is called "he of the two heads" and the two bows are "the crown of the uraei" p. 264 the text which refers to the above groups reads- p. 265 "this great god is towed along by the gods of the 'tuat, and those who tow ra along say-'we are towing ra along, we are towing ra along and ra followeth [us] into nut. o have the mastery over thy face, indeed thou shalt unite thyself to thy face, o ra [by] maat. open, o thou face of ra, and let the two eyes of k

east and four to the west; it is they who call 'the spirits of the east, and they sing hymns to this god, and they praise him after his appearance, and setti cometh forth in his forms. it is they who p. 293 guide and transport those who are in the boat of this great god" there is no description of the crocodile-headed god sebek-ra in the text. in the lower register are- 1. four gods, each wearing the crown of the south; these are the "kings of the south in chief" click to view the goddesses of the aterti. 2. four bearded gods "the weepers" 3. four gods, each wearing a crown of the north; these are the khnemiu. 4. four bearded gods, the reneniu, i.e "those who give names" 5. four females, each wearing the crown of the south; these are the "queens of the south" p. 294 6. four females, each w

wn of the south; these are the "kings of the south in chief" click to view the goddesses of the aterti. 2. four bearded gods "the weepers" 3. four gods, each wearing a crown of the north; these are the khnemiu. 4. four bearded gods, the reneniu, i.e "those who give names" 5. four females, each wearing the crown of the south; these are the "queens of the south" p. 294 6. four females, each wearing the crown of the north; these are, presumably, the "queens of the north" these are the khnemut. 7. four females, without crowns. 8. four bearded gods, with their backs slightly bowed; these are the gods who praise ra. 9. a cat-headed god called mati. p. 296 click to view (left) the stablishers of the white crown (right) the four weepers. of the gods wearing the white crown it is said "those who ar

THE SECRET RITUALS OF THE OTO

king solomon s temple, and that of jesus christ. 33 is also the number of degrees in freemasonry; and it has many other qualities, many of which you doubtless know already. note, too, that a is 1, b 2, l 30, as if to signify the whole course of the universe, the unity, the dyad, the many and the naught. it is also pertinent to observe that j is the wand, a the pentagram or pentacle, h the cup, b the crown, v the sword, and l the balances, while o and n symbolize other magical weapons of a still more secret and important character. v but it would be useless to continue an analysis of a word which includes all things human and divine, and in which every secret is concealed. is not the wealth of the divine inexhaustible? can the square define the illimitable, or the compasses circumscribe hi

cy of the lion and the serpent may be upon you in the name of meithras abraxas iao sabao. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (4 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. go then, sir knights, rejoice in dame and squire, but let not your understanding be darkened, or your wisdom be baulked of its effect. in beauty behold the crown ineffable, and beyond the crown that wonder which awaiteth him that is faithful of his oath, and is chaste in the ambush of life as in the set field of his probation. and the blessing of god be upon you in the name of the father+ and of the son+ and of the holy ghost+ amen. tracate of the great thing hidden in the palace of the king be it now understood further concerning the interchange

THE HOLY BIBLE KING JAMES VERSION

el) 49:25 [even] by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 49:26 the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head of him that was separate from his brethren. 49:27 benjamin shall ravin [as] a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil. 49:28 all these [are] the twelve tribes of israel: and this [is it] that their father spake unto them, and blessed them; every one according to his blessing he blessed them. 49:29 and he charged them, and said unt

] the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits [shall be] the height thereof: the horns thereof [shall be] of the same. 30:3 and thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 30:4 and two golden rings shalt thou make to it under the crown of it, page 49 exodus by the two corners thereof, upon the two sides of it shalt thou make [it] and they shall be for places for the staves to bear it withal. 30:5 and thou shalt make the staves [of] shittim wood, and overlay them with gold. 30:6 and thou shalt put it before the vail that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where i will m

ltar [of] shittim wood: the length of it [was] a cubit, and the breadth of it a cubit; it [was] foursquare; and two cubits [was] the height of it; the horns thereof were of the same. 37:26 and he overlaid it with pure gold [both] the top of it, and the sides thereof round about, and the horns of it: also he made unto it a crown of gold round about. 37:27 and he made two rings of gold for it under the crown thereof, by the two corners of it, upon the two sides thereof, to be places for the staves to exodus page 54 bear it withal. 37:28 and he made the staves [of] shittim wood, and overlaid them with gold. 37:29 and he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary. 38:1 and he made the altar of burnt offering [of] shittim wood: fiv

fire. 21:10 and [he that is] the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; 21:11 neither shall he go in to any dead body, nor defile himself for his father, or for his mother; 21:12 neither shall he go out of the sanctuary, nor profane the sanctuary of his god; for the crown of the anointing oil of his god [is] upon him: i [am] the lord. 21:13 and he shall take a wife in her virginity. 21:14 a widow, or a divorced woman, or profane [or] an harlot, these shall he not take: but he shall take a virgin of his own people to wife. 21:15 neither shall he profane his seed among his people: for i the lord do sanctify him. 21:16 and the lord spake unto moses, saying

h. 33:18 and of zebulun he said, rejoice, zebulun, in thy going out; and, issachar, in thy tents. 33:19 they shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck [of] the abundance of the seas, and [of] treasures hid in the sand. 33:20 and of gad he said, blessed [be] he that enlargeth gad: he dwelleth as a lion, and teareth the arm with the crown of the head. 33:21 and he provided the first part for himself, because there [in] a portion of the lawgiver [was he] seated; and he came with the heads of the people, he executed the justice of the lord, and his judgments with israel. 33:22 and of dan he said, dan [is] a lion s whelp: he shall leap from bashan. 33:23 and of naphtali he said, o naphtali, satisfied with favour, and full wi

e saw me, and called unto me. and i answered, here [am] i. 1:8 and he said unto me, who [art] thou? and i answered him, i [am] an amalekite. 1:9 and he said unto me again, stand, i pray thee, upon me, and slay me: for anguish is come upon me, because my life [is] yet whole in me. 1:10 so i stood upon him, and slew him, because i was sure that he could not live after that he was fallen: and i took the crown that [was] upon his head, and the bracelet that [was] on his arm, and have brought them hither unto my lord. 1:11 then david took hold on his clothes, and rent them; and likewise all the men that [were] with him: 1:12 and they mourned, and wept, and fasted until even, for saul, and for jonathan his son, and for the people of the lord, and for the house of israel; because they were fallen

the king hath fulfilled the request of his servant. 14:23 so joab arose and went to geshur, and brought absalom to jerusalem. 14:24 and the king said, let him turn to his own house, and let him not see my face. so absalom returned to his own house, and saw not the king s face. 14:25 but in all israel there was none to be so much praised as absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him. 14:26 and when he polled his head (for it was at every year s end that he polled [it] because [the hair] was heavy on him, therefore he polled it) he weighed the hair of his head at two hundred shekels after the king s weight. 14:27 and unto absalom there were born three sons, and one daughter, whose name [was] tamar: she was a woman of a fair cou

jehoiada the priest. 11:10 and to the captains over hundreds did the priest give king david s spears and shields, that [were] in the temple of the lord. 11:11 and the guard stood, every man with his weapons in his hand, round about the king, from the right corner of the temple to the left corner of the temple [along] by the altar and the temple. 11:12 and he brought forth the king s son, and put the crown upon him, and [gave him] the testimony; and they made him king, and anointed him; and they clapped their hands, and said, god save the king. 11:13 and when athaliah heard the noise of the guard [and] of the people, she came to the people into the temple of the lord. 11:14 and when she looked, behold, the king stood by a pillar, as the manner [was] and the princes and the trumpeters by th

and became his servants: neither would the syrians help the children of ammon any more. 20:1 and it came to pass, that after the year was expired, at the time that kings go out [to battle] joab led forth the power of the army, and wasted the country of the children of ammon, and came and besieged rabbah. but david tarried at jerusalem. and joab smote rabbah, and destroyed it. 20:2 and david took the crown of their king from off his head, and found it to weigh a talent of gold, and [there were] precious stones in it; and it was set upon david s head: and he brought also exceeding much spoil out of the city. 20:3 and he brought out the people that [were] in it, and cut [them] with saws, and with harrows of iron, and with axes. even so dealt david with all the cities of the children of ammon

t delivered to the captains of hundreds spears, and bucklers, and shields, that [had been] king david s, which [were] in the house of god. 23:10 and he set all the people, every man having his weapon in his hand, from the right side of the temple to the left side of the temple, along by the altar and the temple, by the king round about. 23:11 then they brought out the king s son, and put upon him the crown, and [gave him] the testimony, and made him king. and jehoiada and his sons anointed him, and said, god save the king. 23:12 now when athaliah heard the noise of the people running and praising the king, she came to the people into the house of the lord: 23:13 and she looked, and, behold, the king stood at his pillar at the entering in, and the princes and the trumpets by the king: and a

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ome importance. the holy kiss was not only applied as a part of the ceremonial of the eucharist, but also of prayer, at the conclusion of which they welcomed each other with this natural sign of love and benevolence.2 it was upon these occasions that they worked themselves up to those fits of rapture and enthusiasm, which made them eagerly rush upon destruction in the fury of their zeal to obtain the crown of martyrdom.3 enthusiasm on one subject naturally produces enthusiasm on another; for the human passions, like the strings of an instrument, vibrate to the motions of each other: hence paroxysms of love and devotion have oftentimes so exactly accorded, as not to have been distinguished by the very persons whom they agitated.4 this was too often the case in these meetings of the primitiv

, ils s approchent de si pr s qu ils se touchent, et se rencontrent dos dos, un homme avec une femme: et certaine cadence ils se choquent et frapent inpudemment cul contre cul. mais aussi il nous fut dit que le diable bizarre ne les fasoit pas tous mettre rang ment le dos tourn 242 on the worship of the strange humours, did not cause them all to be placed in order, with their backs turned towards the crown of the dance, as is commonly said by everybody; but one having the back turned, and the other not, and so on to the end of the dance. they dance to the sound of the tabor and flute, and sometimes with the long instrument they carry at the neck, and thence stretching to near the girdle, which they beat with a little stick; sometimes with a violin (fiddle. but these are not the only instru

TYSON DONALD NEW MILLENNIUM MAGIC

the square. mercury assumes the central six, the num- ber of god and of the enlightened magus. extending the logic of a mercury-central system to the chakras, mercury must occupy the heart, which is the regulator of the emotions and activity, the mediator between the inner and outer worlds, between thought and feeling, between desire and action. the emanator of light, the sun, naturally falls on the crown chakra, which is the resplendent thousand-petaled lotus, source of spiritual illumination. saturn descends to the belly chakra to symbolize the process of breakdown and decay in the lower intestine. on the tree of life mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not c

ld become the day of helios for the magus. however, since the mind is so strongly governed by habit, it is useful to make habit work for the magus rather than to fight against it. in the human body, the microcosm, the planetary forces are represented by seven imaginary centers located along the axis of the spine. in the east these cen- ters are called chakras. they are found, roughly speaking, at the crown of the head, on the brow between and slightly above the eyes, at the pit of the throat, in the cen- ter of the chest near the heart, at the solar plexus, in the pit of the stomach just below the navel, and at the perineum. depending on which of these centers the magus chooses to consider as the point of self, his or her personal universe will be colored and influenced by a certain bias o

the chakras, the magus can experience the essence of the related planet with his or her senses from inside the planet. in effect, the white light of his or her spirit is refracted through a filter colored with the nature of the planetary being. each chakra is a filter of a different color corresponding to the planet and the sephiroth or sephirah to which it relates. if the magus chooses to enter the crown center he or she will feel a oneness with the light. the brow center will give a feeling of penetrating intellect and clarity of per- ception. the throat center causes a burgeoning of the subtle powers of intuition and symbolism. the heart chakra is the center of balance that controls and regulates the posi- tive and negative forces of the perceived self, even as the heart regulates the

this has not resulted in conflict, but in a different emphasis between the two systems. the illustration on page 122 presents the glyph of the tree as it is used in mod- ern magic. the three large ovals around the tree represent the three levels of stir- ring, or the three stages of motion, before the awareness of god coalesced into the first point, which is represented by kether-variously called the crown, the white head, and the smooth point. the zigzag arrow is the course followed by the descending light to manifestation on the outermost circle of being, which is repre- sented by malkuth. it is called the lightning stroke. the curving line represents the reascent of the light from the material world to the innermost point of god. it is called the path of the serpent. the overall structu

to his or her subcon- scious the crossing of the veil of unknowing. it may also be represented by a hoop that is large enough to pass easily over the body. stepping through the hoop will symbolize penetration of the veil. in addition to these outer instruments, there are certain objects that are always carried on the person of the magus during ritual events. these are the robe, the sash, the cap, the crown, the lamen, and the ring. robe this should be of simple white linen (although it is often colored for specific ritu- al offices, with sleeves loose and ending at mid-forearm and the hem falling between the knee and the ankle. cotton can be used in place of linen since both are natural plant fibers. the robe symbolizes purity and the protecting cloak of the light that enfolds the good pur

no recycled fibers. recycling may be fine for the environment but is bad for magic. crown this is a circlet worn around the brow that is made of brass, silver, or gold in the shape of a serpent swallowing its tail. the head of the serpent is worn to the front. it symbolizes the inward spiral, or the descent of the will of the magus from the world of perception through the veil to the unmanifest. the crown is the opposite of the cap--the cap symbolizes the outward flowing of the light from the dimensionless point to fill the circle; the crown symbolizes the in-streaking of the will from the ritual circle through the point. they stand for opposite movements across the veil. this is the personal symbol of the power of the magus, and it depicts his or her knowledge and attainment. it does not

es through the heart. this is pictured in blue. finally the magus points the wand to the south with the base directed at the heart to make a third axis from the front of the body to the back. this is visualized in yellow. the intersection point of the three axes is the heart center. it is pictured and felt as an intensely blazing white star. this prayer is spoken while forming the cross: thine is the crown (touching the brow) and the kingdom (touching the groin, the power (touching the left shoulder, and the glory (touching the right shoul- der, forever (pointing south with the wand, amen (raising the wand into the air overhead. this prayer is based on the ending of the lord's prayer (matthew 6:13. the founding members of the golden dawn, recognizing that the end of the lord's prayer was e

entially kabbalistic and referred to the sephiroth on the tree, mod- ified it to suit their own particular notions of how the tree should be applied to the human body. they inverted power (geburah) and glory (gedulah, or chesed, putting geburah on the right side and gedulah on the left side of the body. here, geburah has been restored to the left and gedulah to the right of the body. in addition, the crown (kether) has been added to the prayer to complete the for- mula of the cross upon the body, and on the tree of the sephiroth. also, in the golden dawn the kingdom (malkuth) was linked to the "breast."33 this is obvi- ously a euphemism for the sexual organs, since there is no way malkuth can be construed to have anything to do with the breast. a circle of protection is projected clockwise

TYSON DONALD SOUL FLIGHT

idge of each of these seven sephiroth, a part of the body can be associated with a planetary sphere. the ten sephiroth the golden dawn system is complex and a bit overwhelming for those unfamiliar with it. i do not propose to examine it in detail here, but i will list the ten sephiroth on the tree of life and show how they join various parts of the body with various astral levels. 1. kether above the crown of the head the crown-sphere of the primum mobile 2. chokrnah left side of the brain wisdom-sphere of fixed stars 3. binah right side of the brain understanding-sphere of saturn 4. chesed left arm mercy-sphere of jupiter 5. geburah right arm severity-sphere of mars 108 soul flight 6. tiphareth torso beauty-sphere of the sun 7. netzach left leg victory-sphere of venus 8. hod right leg glo

n the left side of the brain. hod, on the left side of the tree, is located on the right leg. and so for the other sephiroth on the sides of the tree. malkuth is often assigned to the feet, but it more &curately corresponds with the entire shell of the physical body.139 netzach and hod represent, respectively, the left leg and the right leg, including the feet and toes. kether is often applied to the crown of the head, but more properly belongs above the head and resting on it gently as would a crown. tattwa doorways as physical aids to help focus the mind during the practice of scrying and astral travel, the golden dawn employed various sets of symbols to act as astral doorways. those most often used to initiate astral projection were the tattwas-five simple colored shapes derived from hi

is led along after the statue. for the price of a coin, the masked revelers will let you ask your questions of the goat, who will bleat to indicate an affirmative response. xvi the blasted tower hebrew letter: pe (mouth) correspondence: mars path: twenty-seventh a tall tower of stone built upon a peak and accessible only by a steep and winding road is struck by a bolt of lightning during a storm. the crown of the tower catches fire and the blaze, driven by strong wings, begins to work its way down to the lower levels, its progress indicated by the flames that issue from successively lower windows. the inhabitants of the tower leap to their deaths from its windows to avoid the heat of the flames. there is no way for you to go to their aid because the entrance at the rear of the tower remain

h (beauty, which was understood to be the seat of jesus christ and all other divine human beings, or messiah figures. to attain the level of tiphareth in a true sense was believed to be as high on the actual tree of spiritual worlds that the normal human consciousness was capable of ascending. tiphareth is infused with divine radiance continually from the summit of the tree, the sphere of kether (the crown, via the vertical path that links kether with tiphareth. to rise on the planes in this manner was to ascend in consciousness directly toward god as high as consciousness was able to rise. the divine names mentioned by mathers are the names of god assigned to the sephir t h. tohe d ivine name used by the golden dawn in malkuth is adonai ha-aretz (lord of earth, those in yesod are shaddai

led the admirable or the hidden intelligence (the highest crown: for it is the light giving the power of comprehension of that first principle which has no beginning; and it is the primal glory, for no created being can attain to its essence" 2. chokmah (wisdom) divine name: yah (lord) archangelic name: raziel correspondence: zodiac "the second path is that of the illuminating intelligence: it is the crown of creation, the splendour of the unity, equaling it, and it is exalted above every head, and named by the kabalists the 'second glory" 3. binah (understanding) divine name: ihvh elohim (the lord god) archangelic name: tzaphqiel correspondence: saturn "the third path is the sanctifying intelligence, and is the foundation of primordial wisdom, which is called the creator of faith, and its

TYSON DONALD THE MAGICAL WORKBOOK

flame. imagine that it grows larger until it is six feet tall and broader than your own body. in your astral form, rise from your chair and step forward into the flame so that it bathes your body and surrounds you with its soft golden fire. the flame feels cool and pleasant on your skin. allow the flame to penetrate and flow upward through the interior of your body from the soles of your feet to the crown of your head. from within the flame, continue to will it to lengthen itself straight into the heavens, like a great burning pillar. extend your awareness on all sides as you stand inside the flame to feel the flowing fire around you, and direct it ever higher as you will your astral body to grow taller and taller. carry the flame up with you. while you sustain your astral body inside the

ur hands touch your forehead. i have found this minor variation in the original golden dawn formula to be quite effective. in my own work i use a modified form of the kabbalistic cross more in harmony with my system of magic, described in detail in my book new millennium magzc. this method employs english rather than hebrew. instead of the words "thou art" at the top of the cross i use the words" the crown" to indicate that the head is the place on the body assigned to the highest sephirah, kether-kether means crown. i assign the bottom of the cross to the groin rather than the base of the sternum, because the functions of the groin are more in keeping with the nature of malkuth than the solar plexus. also, in my method i invert the arms of the cross from left to right, assigning gedulah t

the words "for ever" i prefer the words "and the law everlastingj' as the final part of the formula. the word "law" refers to tiphareth, the central sephirah assigned to the messiah or christ. 110 standing exercises the text and accompanying gestures of my version of the kabbalistic cross are as follows "thou art (press hands together in prayer gesture in front of heart-center with fingertips up "the crown (press left palm to center of chest and touch top of brow with right index finger "and the kingdom (touch groin "the power (touch left shoulder "and the glory (touch right shoulder "and the law (touch back of left hand over heart-center with right index finger "everlasting (point directly forward with extended right arm and index finger "amen (still gazing forward, raise right arm to poi

TYSON DONALD THE POWER OF THE WORD

must not be erased" in addition to these divine names, the sephiroth have descriptive names of their own, resident archangels, angelic choirs, and heavenly spheres. late in their evolution, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothi

e, your groin, your left shoulder, your right shoulder, the back of your hand where it lies upon your heart center, and then with your right index finger point straight ahead of you into the infinite distance of the south. as you describe the shape of the kabbalistic cross upon your own body, speak these works, which follow directly after the words of the cleansing prayer without a pause: who art the crown (forehead) and the kingdom (groin, the power (left shoulder) and the glory (right shoulder, and the everlasting law (heart center, amen (point directly in front at heart level. press your palms together in a prayer gesture before your heart center and visualize three rays of laser light intersecting your heart at right angles. a ruby-red ray passes vertically through the crown of your he

or ending. after you have contemplated the three rays of the cross for several minutes in silence, clap your hands together four times in front of your heart to indicate that the ritual is fulfilled; or, if the cross is only the opening part of a more complicated ritual, proceed with the ritual. 108 tetragrammaton the words spoken while making the cross are translations of names of the sephiroth. the crown is kether. the kingdom is malkuth. both are located on the central pillar of the tree of the sephiroth. the power is geburah, which is more commonly translated "severity" but which gershom scholem translates as "power (kabbalah, p. 106. geburah lies midway on the left pillar of the tree. the glory is gedulah, a very common alternate name for the fourth sephirah, chesed, located midway on

to the unredeemed or animal soul in man, viz: that which only perceives and feels. this "fallen one7' must be raised to the throne of the mother, that is to say, come to understand. the process of redemption is symbolised as follows, the daughter must marry the son, she then becomes the mother who in turn arouses the active force of the father, and these twain being united, all is reabsorbed into the crown (ibid, pp. 61-2) further 6= 1 (vau) the letter of the son in the ineffable name 317' and this son is the result of the union of the father and mother, which is in turn true numerically, since'=i0 and 7=5, 10+5=15, 1+5=6=1 (ibid, p. 71) a. e. waite tetragrammatthoen s,o -called ineffable or unpronounceable name, is the name of four letters, 773= yhwh= yahweh or yahaweh, the jehovah of our

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

the dead. and heru-behutet was in the form of a man who possessed great strength, with the face of a hawk; and he was crowned with the white crown,[fn#94] and the red crown,[fn#95] and the two plumes, and the urerit crown, and there were two uraei upon his head. his hand grasped firmly his harpoon to slay the hippopotamus, which was [as hard] as the khenem[fn#96] stone in its mountain bed [fn#94] the crown of the south [fn#95] the crown of the north [fn#96] a kind of jasper. and ra said unto thoth "indeed [heru-]behutet is like a master-fighter in the slaughter of his enemies" and thoth said unto ra "he shall be called 'neb-ahau (i.e, masterfighter; and for this reason he hath been thus called by the priest of this god unto this day. and isis made incantations of every kind in order to dri

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

he great work they pleasurably enjoy lust, they bestially enjoy carnal passion even when they do not waste their ens seminis. therefore, the outcome of this is that these devotees totally polarize the fire within the chakras of their lower abdomen and lose the happiness of enjoying the ecstasy of the lotus of one thousand petals. such a lotus flower is found situated in the pineal gland, which is the crown of saints that shines over the head of the great initiates. the lotus of one thousand petals converts us into masters of samadhi (ecstasy. cuando los tomos solares y lunares del sistema seminal hacen contacto en el triveni, cerca del coxis, despierta el kundalini. la uni n sexual entre iniciados solo tiene por objeto establecer el contacto de polos opuestos, para despertar el kundalini

antram sagrado. puede cantarse este mantram cuantas veces se quiera, despu s de unos diez minutos de vocalizaci n susp ndase la vocalizaci n de ste mantram, y continuar por tiempo indefinido con la mente en blanco, cuando el gran silencio nos inunda, adviene a nosotros la experiencia de la gran realidad. 139 arcanum number 22 let us now study the twenty second arcanum of kabbalah. this arcanum is the crown of life. revelation 2:10 states: be thou faithful unto death, and i will give thee the crown of life. to find faithful people in these studies is difficult. all of those who enter into the gnostic studies want to develop occult powers immediately and this is serious. people believe that the path of self-realization is like playing football or like playing tennis. people have still not le

ree of listener, the faculty of clairaudience (occult hearing. indeed, illumination begins only after seven years of apprenticeship. however, students believe that spiritual faculties are going to be immediately developed and when they realize that this subject matter is serious, they flee. this is the sad reality; this is why in life it is very rare to find someone who is prepared for adepthood. the crown of life the intimus is not the crown of life. the crown of life has three profundities and these are beyond the intimus. the crown of life is our resplendent dragon of wisdom, our inner christ. the three profundities the first profundity is the origin of life, the second is the origin of the word, and the third is the origin of the sexual force. these three profundities of the resplenden

a santa trinidad eman de sta estrella interior, las tres profundidades se regresar n y fusionar n con sta estrella interior. 142 the number 22 is kabbalistically added as follows: 2+ 2= 4 the holy three emanates from the inner star, thus, the holy trinity plus its inner star is the holy four, the mysterious tetragrammaton, which is iod-he-vav-he. now we comprehend why the twenty-second arcanum is the crown of life. be thou faithful unto death, and i will give thee a crown of life -revelation 2: 10 blessed by the one who incarnates the spirit of wisdom (chokmah; those buddhas who do not renounce nirvana can never incarnate the cosmic christ, who is beyond the inner buddha. our inner buddha has to seek the cosmic christ within its own unknowable profundities. the cosmic christ is the glorian

chokmah; those buddhas who do not renounce nirvana can never incarnate the cosmic christ, who is beyond the inner buddha. our inner buddha has to seek the cosmic christ within its own unknowable profundities. the cosmic christ is the glorian, the incessant eternal breath profoundly unknowable to itself, the ray that joins us to the abstract absolute space. hieroglyph hieroglyphic of this arcanum: the crown of life is amidst the four mysterious animals of sexual alchemy. in the middle of the crown, truth is represented as a naked woman who has a little stick in each hand (the priest and the priestess; this is sexual alchemy. we can incarnate the truth only by working in the flaming forge of vulcan el n mero veintid s se adiciona kabal sti-camente as: 2 m s 2 igual: 4. el santo tres emana de

WESTERN MANDALAS OF TRANSFORMATION SR AL

ty of ways in magical work. hebrew letters are also numbers.names have a particular numerical vibration. so do biblical phrases or affirmations. here is a brief review of numerical symbolism based primarily on the qabalistic interpretations of eliphas levi and paul case. 1. one represents unity, the initial impulse, or sum of all existing things. on the tree of life, this is symbolized by kether, the crown. it has no planetary association and is beyond conceptualization in terms of mythological or zodiacal correspondence. it is represented simply by a point; it has no basic form yet, such as we begin to see in number three with the primordial geometrical shape of a triangle. modern physics tells us that one can draw a line an inch long and it will contain an infinite number of points. we c

christian community, since these fish were caught after the resurrection of jesus. one may refer to david fideler's jesus christ sun of god: ancient cosmology and early christian symbolism for other interesting associations of the number 153 with pythagorean symbolism. eliphas levi praises the sephira of tiphareth thus: beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation.a sublime conception of poetry and its sovereign priesthood (transcendental magic, 1972, p. 97. to this sphere is attributed the number six and the seal of solomon, or hexagram. this is the geometrical symbol which best illustrates the great maxim "as above, so below" the joining of the microcosm with the macrocosm. accord

WICCA EIGHT SABBATS OF WITCHCRAFT

ower, the winter solstice, the longest night. indirect evidence supporting this mirror-birth pattern is strongest in the christianized form of the pagan myth. many writers, from robert graves to stewart farrar, have repeatedly pointed out that jesus was identified with the holly king, while john the baptist was the oak king. that is why 'of all the trees that are in the wood, the holly tree bears the crown' if the birth of jesus, the 'light of the world, is celebrated at mid-winter, christian folk tradition insists that john the oak king (the 'dark of the world) was born (rather than died) at mid-summer. it is at this point that i must diverge from the opinion of robert graves and other writers who have followed him. graves believes that at midsummer, the sun king is slain by his rival, th

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

med a weasel moving on from stone to stone, and now at last you wear a human shape, a thing grey man half lost in gathering night. druid. what would you, king of the proud red branch knights? fergus. this would i say, most wise of living souls: young subtle conchubar sat close by me when i gave judgment, and his words were wise, and what to me was burden without end, to him seemed easy, so i laid the crown upon his head to cast away my sorrow. druid. what would you, king of the proud red branch kings? fergus. a king and proud! and that is my despair. i feast amid my people on the hill, and pace the woods, and drive my chariot-wheels in the white border of the murmuring sea; and still i feel the crown upon my head. druid. what would you, fergus? fergus. be no more a king, but learn the drea

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

n this volume on numerals. a mere glance at the sephirotic emanations of the absolute deity from the mathematical point of view is all that can be attempted; my introduction to the kabalah may be referred to. 96. from the absolute passive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the ma

lord god of israel, ihvh alhi ishrl, both number by gematria 613. the 613 precepts of the jewish law were delivered to moses. david, it is said, reduced them to eleven (11, and isaiah to six (6, and later to two (2. habakkuk to one (1, viz, the just shall live by faith. 613 also refers to the holy garment which had 600 fringes, eight (8) threads and five (5) knots. 620. the number of kether, ktr, the crown, or 1st sephirah. 622. 622 years from the christian era is the date of the hegira, or flight of mahomet from mecca, from which year the mahometans reckon their calendar. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 632. 632 years a.d. is the foundation of the persian mode of reckoning years, from their king yezdegird. 640. 640 is shemesh, the sun, shmsh; mem

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

er. and this is the secret of sabbath, but sabbath does not return to her root, to binah, but rather binah illumines her, not by means of the six extremities, the six days of creation, and she is equivalent to her, and thus the time for copulation [zeman haziwwug] is in it. the world-to-come, however, is in the pattern of yom kippur. and then the righteous sit with their crowns on their heads,207 the crown of her husband [ateret ba lah, and then there is no eating, no drinking, no procreation, as on yom kippur, the gradation of binah, as it says in the tiqqunim,208 for then she is in the secret of the crown [taga, a diadem on the head, and whoever makes use of the crown perishes [we-khol ha-mishttammesh be-taga halaf],209 for there is no intercourse [shimmush] when malkhut is on the head o

head of her husband. the latter image conveys the asceticism appropriate to redemption, a point underscored by the symbolic connection between binah, the worldto- come, and yom kippur. in her transformed condition, the female is a crown on the male rather than a separate vessel to receive the seminal fluid, and consequently there is no intercourse. the transposition of the female to the status of the crown signifies, therefore, the ascetic eroticism suitable to the final phase of salvation.211 the temporal dimension of this transmutation is underscored by the fact that the seventh millennium is associated with the secret of eternality, the cosmic sabbath, attained with the restitution of the six millennia, which correspond typologically to the six days of creation, to their ontic source, a

r yesirah begins by means of thirty-two etc [bi-sheloshim u-shettayim, for the beit alludes to 236 notes to page 123 keter, for it is the abode [bayyit] of all the sefirot, and thus it is enlarged. and there are those who say that the stem [oqes] of the beit instructs that there is one [ehad] that is prior to the beginning [re shit, which is the nothing [ayin. the word [bere shit] is crowned with the crown of the beit, which alludes to [the fact that] beit is keter. therefore the account of creation begins with beit, which alludes to keter, which is thought [mahshavah, and everything is within it. 38. in bahir, 17, p. 127, reference is made to the light hidden by god until the suitable time. this aspect of the primordial light is deduced from the fact that the verse proclaims let there be

e experience. see wolfson, negative theology; idem, abraham abulafia, pp. 9 38; idem, megillat emet, pp. 58 62. see also gerhart, word image opposition, pp. 63 79. 34. bahir, 56, p. 151. on the androgynous nature of the elongated nun, see zohar 1:18b-19a, 147a; 3:155a, 156b, 285b, 274a. 35. see bahir, 67, p. 159, where the spinal cord, which is correlated symbolically with the palm branch (lulav, the crown of the tree (nof ha-illan) or the trunk of the tree (guf ha-illan, is designated the essence of the body (iqqar ha-guf. 36. the word guf in ibid, 56, p. 151, should perhaps be understood as a circumlocution for the penis. the intent of the passage, then, would be that the brain overflows to the spinal cord, and from there the flux of energy spreads out to the male organ. support for this

2. wolfson, circumcision and the divine name. 53. the point is sharpened by the reading preserved in ms vatican or. barb. notes to pages 145 147 251 110, which is transcribed in bahir, p. 230: the closed mem. what is it made like? like a female, as the womb from above. 54. see, however, bahir, 25, p. 131. in that context, the open mem is associated with the aspect of the head upon which is placed the crown or phylacteries. this attribute is also depicted parabolically as the throne upon which the king sits and the phylacteries that he places upon his arm. it seems that the text is describing the hieros gamos in the divine world through various images, including that of coronation, that is, the crown is feminine, and the head, or more specifically the open mem of the head, is the masculine

tions rodopi, 1994. gottlieb, ephraim. studies in kabbala literature. edited by joseph hacker. tel-aviv: tel-aviv university, 1976 (hebrew. gould, stephen jay. time s arrow, time s cycle: myth and metaphor in the discovery of geological time. cambridge: harvard university press, 1987. graeber, bruce s. heschel and the philosophy of time. conservative judaism 33 (1980: 44 56. green, arthur. keter: the crown of god in early jewish mysticism. princeton: princeton university press, 1997. shekhinah, the virgin mary, and the song of songs: reflections on a kabbalistic symbol in its historical context. ajs review 26 (2002: 1 52. gri n carl w, and david l. paulsen. augustine and the corporeality of god. harvard theological review 95 (2002: 97 118. gri ths, jay. a sideways look at time. new york: p

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

h in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build- i walk unto the crown of lucifer- that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behol

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

pparently neither of them comprehended. it remained just a collection of channeled messages in an archaic language, recorded in a series of obscure manuscripts, until macgregor mathers discovered them in the british museum. he introduced enochian magic into the golden dawn system, and for the first time it became something other than theory and speculation. this vast collection of material became the crown jewel of the order's work. the vast amount of material collected by dee and kelley indicates that they transcribed an entirely new language with its own grammar and syntax. occultists have called this language "enochian" because the dictating angel, ave, was said to have originally given the tablets to enoch. as we look at the golden dawn by regardie, it is evident that the enochian work

e 17. the angelic names are kings who rule the 30 aethyrs and the 12 tribes. ethese kings are not to be confused with the kings of the watchtower squares eds. holy name aozpi tribe gad sign aries angelic name olpaged "of gad, jacob says 'gad, a troop shall overcome him: but he shall overcome at the last' moses says 'blessed be he that enlargeth gad: he dwelleth as a lion, and teareth the arm with the crown of the head. and he provideth the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the lord, and his judgements with israel' the armorial bearings of gad are white, a troop of calvary. all this coincides well with the martial and dominant nature of aries, the only one of the 12 signs i

e stone of israel) even by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head ofjoseph, and on the crown of the head of him that was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hi

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

d my youth as the eagle "behold, i was watched and guarded; but now i am released "behold, i was bound with cords, but now is my crystal sphere within the starry heavens "lo i have knowledge and i have truth; yea movement is restored unto my hands and feet "i have passed through the gate of fomalhaut "i have come forth from the star sothis "i have received the heart of the lion "i am crowned with the crown of 72 rays "now let my soul be called into thy presence, and my spirit laid upon thine altar "oh my father, i have come before thee and thou has caused me to enter the hidden abode. strengthen thou me as thou has strengthened thyself, and show thyself unto thy son. oh thou who returnest and withdrawest thyself: let thy will be done" sh "0 mystery which is without in the worlds, because o

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

how a circle of rays and a nimbus round the head^ on indo-grecian coins mithras has commonly a circular nimbus with pointed rays^ in other representations the rays are wanting. mao (deus lunus) has a halfmoon behind his shoulders; aesculapius too had rays about his head. in what century was the halo, the aureole, first put round the heads of christian saints? and we have also to take into account the crowns and diadems of kings. ammian. marc. 16, 12 mentions chnodomarius, cujus vertici flammeus torulus aptabatur. n. cap. 63 translates the honorati capitis radios of the sol auratus by houhctskhno (headsheen, and to portray the sun's head surrounded with flames is extremely natural. in on. i find the term ro&a for caput radiatum sancti, which i suppose to be the ohg. riiota rod, since virga

ALEISTER CROWLEY LIBER CHANOKH

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

ALEISTER CROWLEY THE LOST CONTINENT

ied extensions of the frontal process which amounted to horns, and the formation was occasionally found in the higher types of women. curiously carven head-dresses of gold were worn by both sexes, and those of priestly rank adorned these with living serpents, and the high priests yet further with feathers or with wings, such being not the spoils of dead birds, but the blossoms of the live gold of the crowns. some tradition of this custom is found in the pictures of the 'gods' of egypt, these gods being merely the atlanteans whose mission civilized the country. the names of some of the earlier gods confirm this. nu (hebrew noah) is atlantean for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an actual high priestess. ra is pu

ALEISTER CROWLEY THE SWORD OF SONG

an be concisely given this has been done] the sword of song 2 i suppose! continued the knight, in a superior, but rather offended voice. if you would, please, sir! well, that, pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible, that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age s awful youth! to arms against the inveterate wrong! awake, awake, o s

ALEISTER CROWLEY EQ I 1

the werewolf lurks, and the moonrakes prowl. back, o back to the song of life, back to the great god pan! and there, wrapped in your goat-skins, drink with the shepherds of tammuz out of the skin of a suckling yet unborn, and ye shall become as the silver-gleaming waters of istar- pure and bright! speed, for he is the divine king of the fauns and the satyrs, the dryads and the oreads; the lord of the crowns; the decider of destiny; the god who prospers all above and beneath! and tarry not, lest as ye wander along the shore of the ionian sea ye hear a voice of lamentation crying "great pan is dead" 177 the bankrupt o where are the terraced gardens of babylon, with their mighty groves towering up amongst the clouds? o where is the sun-god of rhodes, whose golden brow was wont to blush with t

BLAVATSKY H P COSMOGENESIS

ght of lights- i.e, true wisdom "nothing, therefore, is more excellent than the mysteries which ye seek after, saving only the mystery of the seven vowels and their forty and nine powers, and the numbers thereof" in india, it was the mystery of the seven fires and their forty-nine fires or aspects, or "the members thereof" just the same. these seven vowels are represented by the swastika signs on the crowns of the seven heads of the serpent of eternity, in india, among esoteric buddhists, in egypt, in chaldea, etc. etc, and among the initiates of every other country. it is on the seven zones of post mortem ascent, in the hermetic writings, that the "mortal" leaves, on each, one of his "souls (or principles; until arrived on the plane above all zones he remains as the great formless serpent

the hymn engraved on the votive stela of a tomb from abydos (3rd register) addresses osiris thus "salutations to thee, osiris, elder son of sib; thou the greatest over the six gods issued from the goddess noo (primordial water, thou the great favourite of thy father ra; father of fathers, king of duration, master in the eternity. who, as soon as these issued from thy mother's bosom, gathered all the crowns and attached the uraeus (serpent or naja* on thy head; multiform god, whose name is unknown and who has many names in towns and provinces" coming out from the primordial water crowned with the uraeus, which is the serpent emblem of cosmic fire, and himself the seventh over the six primary gods issued from father-mother, nou and nout (the sky, who can osiris be, but the chief prajapati

BOOK OF BLACK SERPENT

ver the seas. so let it be that the aspersion brings a cleansing not of filth but of evil. the types of spirits. the qlipoth: the names of the servitors of the qliphothic rulers are expressed as the name of their ruler given in extensio, each name being the seed of a name of a subservient order; thus thamiel (thamal) is served by thadekiel, abraxiel, mahaziel, azazael and lufugiel and the rest of the crowns likewise in the same manner. the relationship between the archdaemons and the qliphoth is that the qliphoth rule on earth in temporal form and the archdaemons rule the earth in a transcendent manner. one is visible and the other invisible. the invisible can be compelled to appear in divers shapes; as we will find out. both the archdaemons and the qliphoth are entirely evil and are only

DAVID ICKE THE BIGGEST SECRET

file reptilian family on the planet and theyoperate at the heart of the global manipulation. they are still gofers of a kind and notat the very top of the pyramid, but they are close to those who are.the very coronation of the british monarch reveals the true background to thewindsors and their predecessors. when the queen was crowned elizabeth ii on june2nd 1953, all the regalia of the ceremony, the crowns, sceptres, gowns, orb andbracelets, were taken from the tower of london and kept overnight in the jerusalemchamber at westminster abbey. this chamber is where the scholars met to translate theking james authorised version of the bible under the overall supervision of sirfrancis bacon and robert fludd, the grand master of the priory of sion.1 the britishroyal family still hold the copyri

DEMONIC BIBLE

ars in whom the elders are become strong which i have prepared for my own righteousness sayth the lord whose long continuance shall be as bucklers to the stooping dragons and like unto the harvest of a widow. how many are there which remain in the glory of the earth which are and shall not see death until this house fall and the dragon sink? come away, for the thunders have spoken. come away, for the crowns of the temple and the coat of him that is, was, and shall be crowned are divided. come appear to the terror of the earth and to our comfort and of such as are prepared (lavey) the midday of the first is as the third indulgence made of hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as buc

red (lavey) the midday of the first is as the third indulgence made of hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as bucklers to leviathan. how many are there which remain in the glory of the earth, which are, and shall not see death until the house falls and the dragon doth sink? rejoice, for the crowns of the temple and the robe of him that is, was, and shall be crowned are no longer divided! come forth, appear, to the terror of the earth, and to the comfort of such as are prepared! the ninth key anton lavey writes: the ninth enochian key warns of the use of substances, devices or pharmaceuticals which might lead to the delusion and subsequent enslavement of the master. a protection a

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

r, abth. iii, bl 22. 4 compare. maspero, m moires de la mission, t. i, p. 595; and in the account of the creation found in b.m. papyrus no. 10,188, col. xxvi. 5. naville, todtenbuch, bd. i, bl. 19, 20] p. cxi the "cool breezes of the north wind" for which every dead man prayed, were supposed to proceed from him. he is, as m. lef bure has pointed out, always depicted in the form of a man; he wears the crowns and holds both the sceptre and emblem of life on a mummy case at turin he is depicted in the boat of the the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (3 of 19 [8/10/2001 11:23:58 am] sun, in company with the god khepera; between them are the beetle and sun's disk in later times the egyptians called the feminine form of tmu temt.[2] ra was the name giv

, with both hands raised in adoration; and (4) a human-headed bird, emblematic of the soul of the deceased lady, standing upon a pylon] p. 253 text (1 [hymn to osiris "glory be to osiris un-nefer, the great god within abydos, king of eternity, lord of the everlasting, who passeth through millions of years in his existence. eldest son of the womb (2) of nut, engendered by seb the erpat,[1] lord of the crowns of the north and south, lord of the plate ii. http//www.sacred-texts.com/egy/ebod/ebod14.htm (1 of 3 [8/10/2001 11:24:50 am] lofty white crown. as prince of gods and of men (3) he hath received the crook and the flail and the dignity of his divine fathers.[2] let thy heart which is [1. the word# er-pat is composed of er "chief" and pat a clan "tribe" or "family; seb, then, was the princ

very god rejoiceth in her" see naville, todtenbuch, bd. ii, bl. 371] p. 297 text: words to be spoken when [ani] cometh unto the seventh pylon. saith osiris, the scribe ani, triumphant "lo, the robe which doth clothe the feeble one (i.e, the deceased, weeping for what it loveth and shroudeth. the name of the doorkeeper is sakti-f" vignette viii: the eighth pylon, which is guarded by a hawk wearing the crowns of the north and south, seated on a sepulchral chest with closed doors; before him is a besom, and behind him is the utchat. above the shrine are two human-headed hawks, emblems of the souls of ra and osiris, and two emblems of life. text: words to be spoken when [ani] cometh unto the eighth pylon. saith osiris, the scribe ani, triumphant "lo, the blazing fire, the flame whereof cannot

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rple, spirituality; blue, religious devotion; green, deceit and jealousy; a deeper shade of green, sympathy. polish psychic stephan ossowiecki occasionally saw a kind of dark aura that always meant the approach of unexpected death. it is also thought that the colors of the body and clothing in medieval paintings and stained glass are intended to represent the auric colors of the person portrayed. the crowns and distinctive headdresses worn by the kings and priests of antiquity are said to be symbolic of the aura. in many of the sacred books of the east, representations of the great teachers and holy men are given with the light extending around the whole body. instances of this may be found in the temple caves of india and ceylon, in the japanese buddhistic books, also in egypt, greece, me

n was drawn up. it is found in some editions of the service book printed as late as the beginning of the eighteenth century. the belief that kings ruled by divine right was strong in scotland, and so it is natural to assume that the early inhabitants of that land regarded their sovereigns as capable of miracles. there is little or no evidence, nevertheless, that the stuarts, prior to the union of the crowns, practiced touching for king s evil. scarcely was charles i on the british throne, however, before he began to demonstrate his powers, and scrofulous persons flocked from far and near accordingly. they came in such numbers that early in the fifth year of his reign charles found it essential to specify certain times for their reception at court; the proclamation that he issued on the sub

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

dational concept of the negatively existent not (al) is most strongly and directly portrayed in the sifra detzniyutha (book of that which is concealed. 2" 2' 8: 5 the main body of the text begins: the book of that which is concealed is the book of the balancing in weight. until not (al, lo) existed as weight, not (al) existed as seeing face-to-face. and the earth(/rah, haaretz) was nullified, and the crowns of the primordial kings were found as not (al. until the head (sar, rosh, desired by all desires, formed and communicated the garments of splendor. that weight arises from the place which is not him. those who exist as not (al) are weighed in yah hy. in his body exists the weight. not (al) unites, and not (al) begins. in yah hy have they ascended; who not (al) are, and are, and will be

ended and made more vast at that time. but not for all time is it vast like unto the countenance of the more ancient one. 9 the weight referred to in the first verse of the sifra detzniyutha is the single combination of all the sefiroth on the tree. weights are the individual sefiroth. the primordial kings allude to the unmanifest alef worlds or witness states of vast face in sefirah crown/above. the crowns of the primordial kings are the sefiroth in the supernal world of atziluth (emanation, and the garments of splendor are the manifest sefiroth in the successive three worlds. in the torah, earth/ ra, aretz) is a synonym for the sefirah malkuth/kingdom. hence, the phrase and the earth was nullified infers that matter was absorbed and disappeared. the sifra detzniyutha, and in smaller meas

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

, ivy, or oak, appear upon coins; sometimes encircling the symbolical figures, and sometimes as chaplets on their heads. according to strabo, each of these is sacred to some particular personification of the deity, and "significant of some particular attribute, and in general, all evergreens were dionysiac plants, that is, symbols of the generative power, signifying perpetuity of youth and vigor" the crowns of laurel, olive, etc, with which the victors in the roman triumphs and grecian games were honored, were emblems of immortality, and not merely transitory marks of occasional distinction.[18 [18] payne knight, symbolism of ancient art. we are informed that this book was never sold, but only given away. although a copy of it was formerly in the british museum, care was taken by the trust

GILBERT THE MAGICAL MASON

resented the sun, mercury, and the moon. there were many public officers: the king,basileus,who was one of the city archons; fourepimeletai,or curators; and tenieropoioi,or priests offering sacrifices. certain supplementary observances grew up around the eleusinia, the most notable were the eleusinian games, held on the seventh day. they were contests of strength and skill. wreaths of barley were the crowns of successful competitors. an edict of lycurgus made it unlawful for women to ride in carriages in the processions between athens and eleusis, although the distance was 22 kilometres, about 131/ 2miles, the penalty being a fine of 1,000 drachmre. the wife of lycrugus was said to have been the first to incur the penalty. no person attending the festival could be arrested during its conti

HEAVEN HELL

, that the gods accept and ratify the verdict of thoth, and that the deceased is then led into the presence of osiris by horus. sometimes the heart of the deceased is weighed against his whole body, as in the papyrus of nebseni, and at other times the pans of the scales only contain weights. in the scene before us the arrangement is quite different. osiris is seated on a chair of state, and wears the crowns of the south and north united; in nebseni being weighed against his heart. click to view the scales of osiris, with weights. p. 160 his hands are the symbols of "life" and "rule. his chair stands on a raised platform, on the nine steps of which stand the nine gods who form his company; beneath the feet of the god, perhaps under his platform, are the dead, i.e, the damned, or his enemies

spells and words of power have their proper effect, the monsters are fascinated and slain, and the path of afu-ra is clear. on the right of the boat of afu-ra is the huge serpent khepri, with a head and a pair of human legs at each end of his body; one head faces north (or, west, and the other south (or, east. behind each head is a uraeus, and between the uraei stands "horus of the tuat" wearing the crowns of the south and north (vol. ii, p. 257. a rope passes under khepri, and on one side is hauled by eight powers (sekhemiu, and on the other by the "souls of ament" who are man-headed; by the "followers of thoth" who are ibis-headed; by the "followers of horus" who are hawk-headed; and by the "followers of ra" who are ram-headed (vol. ii, pp. 255, 256, 258. it will be noted that the two p

HELENA BLAVATSKY NIGHTMARE TALES

red in that hall in one happy family. they wear no longer the insignia of royalty,but, as he seems to know, those who are the reigning princes, reign by virtue of their personal merits. it is thegreatness of heart, the nobility of character, their superior qualities of observation, wisdom, love of truth andjustice, that have raised them to the dignity of heirs to the thrones, of kings and queens. the crowns, byauthority and the grace of god, have been thrown off, and they now rule by "the grace of divine humanity,"chosen unanimously by recognition of their fitness to rule, and the reverential love of their voluntary subjects. all around seems strangely changed. ambition, grasping greediness or envy- miscalled patriotism- existno longer. cruel selfishness has made room for just altruism and

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

because it is a seed of the future vessel of the soul and its light, a portion of the creator. however, in its initial state it is hidden from us, since we do not appreciate it, and for this reason this state is called "galut (exile) of the shechina (the divine presence. such a state of the soul is called a "point" if we elevate the importance of that point above our own "i" above our heads, like the crowns above the letters, in this way we make it comparable to a crown on our heads, rather than dust at our feet. then light is emitted from the center into the body, and from this potential center it becomes the source of strength for our spiritual elevation. hence, instead of all our appeals for help from the creator, our only prayer should focus on realizing the importance of perceiving th

LIBER CHANOKH

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

LIBER LXVII THE SWORD OF SONG

n be concisely given this has been done] ii the sword of song i suppose. continued the knight, in a superior, but rather offended voice .if you would, please, sir .well, that. pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible .that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong. awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age.s awful youth! to arms against the inveterate wrong! awake, awake, o

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

his memorable feat of carrying off the gates of gaza, all refer to aspects of solar activity. many of the ancient peoples had more than one solar deity; in fact, all of the gods and goddesses were supposed to partake, in part at least, of the sun's effulgence. the golden ornaments used by the priestcraft of the various world religions are again a subtle reference to the solar energy, as are also the crowns of kings. in ancient times, crowns had a number of points extending outward like the rays of the sun, but modern conventionalism has, in many cases, either removed the points or else bent: them inward, gathered them together, and placed an orb or cross upon the point where they meet. many of the ancient prophets, philosophers, and dignitaries carried a scepter, the upper end of which bo

MORALS AND DOGMA

, claimed these imaginary prerogatives, was named theoclet; he knew hugues de payens, he initiated him into the mysteries and hopes of his pretended church, he seduced him by the notions of sovereign priesthood and supreme royalty, and finally designated him as his successor "thus the order of knights of the temple was at its very origin devoted to the cause of opposition to the tiara of rome and the crowns of kings, and the apostolate of kabalistic gnosticism was vested in its chiefs. for saint john himself was the father of the gnostics, and the current translation of his polemic against the heretical of his sect and the pagans who denied that christ was the word, is throughout a misrepresentation, or misunderstanding at least, of the whole spirit of that evangel "the tendencies and tene

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ncrease the flame. in very ancient times, the victim was laid upon the altar and burned whole; but after the time of prometheus portions only of the shoulders, thighs, entrails &c, were sacrificed, the remainder becoming the perquisites of the priests. page 224 the officiating priests wore a crown composed of the leaves of the tree sacred to the deity they invoked. thus when sacrificing to apollo the crowns were of laurel; when to heracles, of poplar. this practice of wearing crowns was, at a later period, adopted by the general public at banquets and other festivities. on occasions of special solemnity the horns of the victim were overlaid with gold, and the altars decked with flowers and sacred herbs. the mode of conducting the sacrifices was as follows:.all things being prepared, a salt

heracles, of poplar. this practice of wearing crowns was, at a later period, adopted by the general public at banquets and other festivities. on occasions of special solemnity the horns of the victim were overlaid with gold, and the altars decked with flowers and sacred herbs. the mode of conducting the sacrifices was as follows:.all things being prepared, a salt cake, the sacrificial knife, and the crowns, were placed in a small basket, and carried to the sanctuary by a young maiden, whereupon the victim was conducted into the temple, frequently to the accompaniment of music. if a small animal, it was driven loose to the altar; if a large one, it was led by a [194]long trailing rope, in order to indicate that it was not an unwilling sacrifice. when all were assembled, the priest, after w

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

lights were too intense and powerful for the vessels to contain; this is why they shattered, similar to the way someone who hears some idea or concept for which he is not prepared becomes disoriented or even suffers a nervous breakdown. the arizal on parashat bereishit 14 these lights that could not settle in their vessels remained therefore ghovering h over them. this is the mystical meaning of the crowns atop the letters; they allude to the light that hovers above them. letters are vessels, i.e, they themselves are the medium, not the message. the meaning they convey (either as single letters or when combined into words and sentences) is the glight h inside them. however, there is also residual, subliminal meaning to the letters that originates from the source of the vessels in tohu. th

to the light that hovers above them. letters are vessels, i.e, they themselves are the medium, not the message. the meaning they convey (either as single letters or when combined into words and sentences) is the glight h inside them. however, there is also residual, subliminal meaning to the letters that originates from the source of the vessels in tohu. this is alluded to in the torah scroll by the crowns affixed to certain letters. the next verse, gg-d said, elet there be light, f h refers to the supernal chesed, i.e, the eighth king, hadar, through whom [the other seven kings] were rectified. as we have explained previously, the world of tohu was characterized by an overemphasis on strict judgement; this was rectified by introducing love and empathy into the fabric of creation. this re

tefilin, and mezuzahs are adorned with gcrowns, h small lines in the form of the letter zayin attached to the top of the letters. these crowns are obligatory on the letters shin-ayin-tet-nun-zayingimel- tzadik,4 and according to some opinions their absence invalidates a torah scroll from use.5 it is customary to make smaller crowns on the letters beit-dalet-kuf-chet-yud-hei. regarding the form of the crowns over the letters shin-ayin-tet-nun-zayingimel- tzadik and beit-dalet-kuf-chet-yud-hei, he was extremely stringent. these crowns, as mentioned, must have the form of the letter zayin, and they must be centered on the top of the letter, not to the right or left. the mystical significance of why there are crowns on specifically these letters is explained in the ggate of cantillation marks

th their frontal and back aspects broke. these [missing lights] are indicated by the three crowns affixed atop these 6 shabbat 21b. the arizal on parashat vayeilech 819 letters. for [the crowns] allude to the withdrawal of the light and life-force from the vessels, which are alluded to by the letters themselves. the light remained above them instead of within them, as depicted by the placement of the crowns above the letters. in contrast, the letters beit-dalet-kuf-chet-yud-hei allude to the backs of abba and ima, which descended [rather than broke. here, the point is that the vessels of the seven lower sefirot of tohu broke because they lacked the stabilizing influence of the intellect, while the three upper sefirot of tohu, its intellect, did not break (since intellect is inherently more

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ruct him in the proper alarm and admit him. hs. salutes, makes qab. cross and goes out. he gives lamen to phil. who knocks 1111 1. hegemon opens door. phil. enters, gives qab. cross. hegernon returns to place. hs. takes phil. to w. and points out diagram of malkuth. hiereus herein has been established the equated cross, which is ruler over the kingdom of matter. this symbol may be found even upon the crowns of the kings of this earth. hands phil. tau portal. the letter tau leads from the airy quarter of malkuth into yesod. air is uppermost in the symbol as in the planet earth where the atmosphere is furthest from the core. moreover, the letter tau signifieth the cross, the impact of spirit upon matter. my larnen is given you as your badge, for i am the ruler in malkuth, and the guardian ag

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

nd the three words: giarar, bethor, samgabiel; the perfumes are incense, ambergris, balm, grain of paradise, macis and saffron; the ring must be enriched with an emerald or sapphire; the wreaths and crowns should be oak, poplar, g and pomegranate leaves. on friday, the day for amorous operations, the vestment should be of sky-blue, the hangings of green and rose, the ornaments of polished copper, the crowns of the septenary of talismans 45 violets, the wreaths of roses, myrtle and olive; the ring should be enriched with a turquoise; lapis-lazuli and beryl will answer for tiara and clasps; the fans must be of swan's feathers; and the operator must wear upon his breast a copper talisman with the character of anael and the words: aveeva vadelilith. on saturday, a day of funereal operations, t

SATANIC BIBLE

i (english) the midday of the first is as the third indulgence made of hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as bucklers to leviathan. how many are there which remain in the glory of the earth, which are, and shall not see death until the house falls and the dragon doth sink? rejoice, for the crowns of the temple and the robe of him that is, was, and shall be crowned are no longer divided! come forth, appear the ninth key the ninth enochian key warns of the use of substances, devices or pharmaceuticals which might lead to the delusion and subsequent enslavement of the master. a protection against false values (enochian) micaoli beranusaji perejela napeta ialapore, das barinu efafaj

SIR WALLIS BUDGE EGYPTIAN MAGIC

upon earth; and none shall rise up to cry out against him; and he shall be protected from the hands of the enemy for ever and ever" 1 the words of power which form the clxivth chapter to be effectual had to be recited over a figure of the goddess mut which was to have three heads. the first head was like that of the goddess pekhat and had plumes; the second was like that of a man and had upon it the crowns of the south and north; the third was like that of a vulture and had upon it plumes; the figure had a pair of wings, and the claws of a lion. this figure was painted in black, green, and yellow colours upon a piece of anes linen; in front of it and behind it was painted a dwarf who wore plumes upon his head. one hand and arm of each dwarf were raised, and each had two faces, one being t

THE KEY TO THE MYSTERIES

ffereth violence, and the violent take it by force. god bestows his almighty power on love. he loves to triumph over hate, but the lukewarm he spueth forth from his mouth. duty is to live, were it but for an instant! it is fine to have reigned for a day, even for an hour! though it were beneath the sword of damocles, or upon the pyre of sardanapalus! but it is finer to have seen at one's feet all the crowns of the world, and to have said "i will be the king of the poor, and my throne shall be on calvary" there is one man stronger than the man that slays; it is he who dies to save others. there are no isolated crimes and no solitary expiations. there are no personal virtues, nor are there any wasted devotions. 44 whoever is not without reproach is the accomplice of all evil; and whoever is

THE BOOK OF GATES

escribed above is the hawk-headed sphinx which typifies "horus in the boat" above its hindquarters spring the head and shoulders of a bearded human figure called ana, and on the head of the hawk and that of and is a crown of the south. standing on the back of the sphinx is the figure of horus-set with characteristic heads, with his arms outstretched, and with each hand laid upon the upper part of the crowns of the south. the hawk head of this figure faces the back of the hawk head of the sphinx, and the animal's head, which is characteristic of set, faces the back of the human head of and. it is thus quite clear that click to view heru-am-uaa with set-horus on his back. p. 248 [paragraph continues] horus was regarded as a form of the sun-god of the south, and set as a form of the sun-god o

THE SECRET RITUALS OF THE OTO

the order of the temple of the east, the history of our religious and military monks and knights, how, issuing from the west as crusaders, they met with initiates in the armies of salah ud din, and from them obtained the secret called baphomet, being the mystery of the measure of heaven and earth that lieth behind this secret of the vii concerning the unity of god. and ye have verily reason from the crowns of your heads to the soles of your feet to remember how this is the origin of all our tragedy. thus therefore, sir knights valorous and noble, war constantly on all tyranny and superstition, and mostly against bigotries such as orthodox christianity as interpreted in its material sense, old wives tales and foolish fables, the immoral doctrines of original sin and vicarious atonement, an

THE HOLY BIBLE KING JAMES VERSION

im, saying, thus speaketh the lord of hosts, saying, behold the man whose name [is] the branch; and he shall grow up out of his place, and he shall build the temple of the lord: 6:13 even he shall build the temple of the lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. 6:14 and the crowns shall be to helem, and to tobijah, and to jedaiah, and to hen the son of zephaniah, for a memorial in the temple of the lord. 6:15 and they [that are] far off shall come and build in the temple of the lord, and ye shall know that the lord of hosts hath sent me unto you. and [this] shall come to pass, if ye will diligently obey the voice of the lord your god. 7:1 and it came to pass in t

TYSON DONALD THE POWER OF THE WORD

become strong; which i have prepared for my own righteousness, saith the lord; whose long continuance shall be appendix a: the keys as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, which are, and shall not see death, until this house fall and the dragon sink! come away, for the thunders have spoken; come away, for the crowns of the temple and the coat of him that is, and was, and shall be crowned, are divided. come, appear to the terror of the earth, and to our comfort, and of such as are prepared. analysis of the eighth key the "midday" signifies both the brightness of noon and the quarter of the south. the "third heaven" may refer to the third sphere, that of venus, if we count the spheres in the usual wa

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

in his boat, and landed at the city of thes-heru (apollinopolis magna. and thoth said "the being of light who hath come forth from the horizon hath smitten the enemy in the form which he hath made, and he shall be called being of light who hath come forth from the horizon from this day onwards"[fn#113 [fn#113] in the sculpture (naville, mythe, pl. 19) we see the god, who is hawk-headed, and wears the crowns of the south and north, seated in a shrine set upon a pedestal. in the right hand he holds the sceptre and in the left the ankh. and ra heru-khuti (ra harmachis) said to thoth "thou shalt make this winged disk to be in every place wherein i seat myself (or, dwell, and in [all] the seats of the gods in the south, and in [all] the seats of the gods in the land of the north. in the country

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