Michael Wynn's Occult Reference Library
THE CUP

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y station is in the south to symbolize heat and dryness. my duties include the fires of the temple and incense, and to consecrate the hall and those present with fire" hierophant "stolistes, your station and duties" stolistes "my station is in the north to symbolize cold and moisture. my duties are to see that the robes, collars and insignia of the officers are ready at the opening, watching over the cup of lustral waters and to purify the hall and those present with water" hierophant "kerux, your station and duties" kerux "my station is within the portal. my duties are to see that the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit the fraters and sorors, to watch over the path of the candidate, and to lead all mystical circumambu

s over lamp; to eat with me this bread and salt as types of earth (breaks bread, dips it in the salt, and eat; and to drink with me this wine, the consecrated symbol of water (makes a cross with the wine and drinks it (after the hierophant, the new neophytes do the same. all other members may partake of the eucharist after the ceremony is complete) kerux (comes last and finishes the wine, inverts the cup "it is finished (hierophant goes back to his throne after the eucharist) hierophant (knocks "tetelestai" hiereus (knocks) hegemon (knocks) 40 hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension" hierophant "all make the neophyte

0 0 INITIATION CEREMONY

y? dad: i attend to the censer and the incense, and i assist in the purification and consecration by fire all the hall, are the members, and of the candidate. hiero: frater stolistes, your situation? stol: in the north, very honoured hierophant, to symbolize cold and moisture. hiero: your duty? stol: i see that the robes, collars and insignia of the officers are ready before the opening; i attend the cup of lust roll water and i assist in the purification and consecration by water, all the hall, of the members, and of the candidate. hiero: frater kerux, your situation? kerux: within the portal of the hall, very honoured hierophant. hiero: your duty? kerux: i see that all the furniture of the hall is properly arranged before the opening. i guard the inside of the portal. i admit fraters and

btained on application. when you know these thoroughly you must signify the same by letter to the cancellarius or scribe. you will then be examined and if found perfect you will be eligible for admission to the next higher grade, should the higher powers approve your application. kerux: conducts candidate to east of the altar, facing west, gives him a solution and tells him to pour a few drops in the cup of water before him. kerux: as this pure and limpid fluid is changed into the semblance of blood, so mayest thou perish if thou betrayest thine oath of secrecy to this order by word or deed. kerux: instructs candidate to face hierophant in the east. hiero: resume your seat and remember that your admission to this order gives you no right to initiate any other person without dispensation fr

ot the sign of silence taking up rose says hiero: i invite you to inhale with me the perfume of this rose, as a symbol of air. smells rose. to feel with me the warmth of this sacred fire. spreads his hands over it. to eat with me this bread and salt as types of earth. dips bread in salt and eats. and finally to drink with me this wine, the consecrated emblem of elemental water. makes a cross with the cup and drinks. hierophant puts down the cup between the cross and triangle. he comes east of the altar from south and faces west. hiero: replies with the sign of silence hiero: returns to place on dais (if no chiefs on dais go to outer order officers) then the chiefs on dais follow in order of seniority praemonstrator, cancellarius, imperator and past hierophant. from east to north west of al

n order of seniority praemonstrator, cancellarius, imperator and past hierophant. from east to north west of altar to west of altar, after drinking returns cup to altar and goes south returning to his/her place on dais. officers: move to the west of the altar, officers partake in the following order: hiereus, hegemon, stolistes, dadouchos. sentinel, makes a cross, with cup and drinks, and returns the cup to the altar. then passes by west and south and returns to their places. inner members partake in order of seniority of admission. the order of procedure for outer members is philosophus, practicus, theoricus, zelator, neophyte. heg: directs neophyte to west of the altar and returns to place. neophytes: makes a cross, takes cup and drinks, and returns the cup to the altar. then passes by w

hyte. heg: directs neophyte to west of the altar and returns to place. neophytes: makes a cross, takes cup and drinks, and returns the cup to the altar. then passes by west and south to the east of the altar. kerux: when the last neophyte stands east of the altar, kerux comes to the west, exchanges the signs and partakes. heg: hegemon directs neophyte to return to his place as soon as kerux takes the cup. kerux: on receiving the cup, drains it, inverts it, and says: kerux: it is finished (kerux replaces the cup and returns to his place) all rise hiero (knocks) tetelestai! hiereus (knocks) heg (knocks) hiero (knocks) khabs. hiereus (knocks) am. heg (knocks) pekht. hiereus (knocks) konx. heg (knocks) om. hiero (knocks) pax. heg (knocks) light. hiero (knocks) in. hiereus (knocks) extension. a

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

animas sacrificantium. so by liutprand's devil, whose minne is drunk, we may suppose a heathen god to have been meant (jcfa priggja sdlda 61 osni (give three tuns of ale to osinn, fornm. sog. 2, 16. gefa thor ok 0(5ni 61, ok signa fidl asum, ibid. 1, 280. drecka minni thors ok ogins, ibid. 3, 191. as the north made the sign of thor's hammer, christians used the cross for the blessing (segnung) of the cup; conf. poculum signare, walthar. 225, precisely the norse sig7ia full. minne-drinking, even as a religious rite, apparently exists to this day in some parts of germany. at otbergen, a village of hildesheim, on dec. 27 every year a chalice of wine is hallowed by the priest, and handed to the congregation in the church to drink as johannis segen (blessing; it is not done in any of the neighb

3 8 INITIATION CEREMONY

in the same strict secrecy regarding the mysteries of the 31st and 30th paths, and of the grade of practicus which you have sworn to maintain respecting those of the preceding grades? theor: i do. hiereus: then you will stretch forth your hands in the position of the saluting sign of a neophyte and say i swear by the abyss of the waters. candidate repeats heg: removes hoodwink. places in his hand the cup of water from before the tablet. hiereus: sprinkle with your hand a few drops of water towards the tablet of water in the west and say, let the powers of water witness my pledge. heg: replaces cup. hiereus: conduct the theoricus to the east and place him before the mystic pillars. hiero (knocks) before you are the portals of the 31st, 32nd and 29th paths. of these as you already know, the

: leads theoricus to n.w. corner of temple (done) hiero: place the theoricus now before the portal of the 30th path by which he has symbolically entered this grade from the grade of theoricus. heg: leads theoricus to s.w. corner of temple (done) heg: leads theoricus s.w. then forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the stolistes, which is the cup of water. hiereus: the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex the latter the base. like the caduceus it further represents the 3 elements of water, air and fire. the crescent is the water whi

element of water. the meaning of the tablet of earth and air were explained to you in the preceding grades. hiero: theor: proceed to east. hierophant indicates cross and triangle on the altar. hiero: the cross above the triangle represents the power of the spirit of life rising above the triangle of the waters, and reflecting the triune therein, as further marked by the lamps at the angles. while the cup of water placed at the junction of the cross and triangle represents the maternal letter mem. the portals in the east and south east are the paths which conduct to the higher while that in the south leads to the grade of philosophus, the highest grade of the first order. this grade is also related to the planet mercury. its kamea or mystical square is formed of 64 squares containing the nu

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

jects and areas by sprinkling it, add it to your bath, drink it, put it in your pets' bowl and use it to water your plants. one way of unobtrusively absorbing the protection of sacred water is to keep some in a mineral water bottle so you can dab it on your wrists and temples at times of stress or take a drink if you feel worried or under threat from a person who exudes hostility. add a little to the cup when making tea or coffee for an adversary. you are not giving away your power but, by the threefold law, creating harmony in the source of the trouble. sacred water can also be poured on earth that has become barren or spoiled and into polluted seas and rivers. a ritual for consecrating water if you are carrying out a special healing or protective ritual, you might wish to use this slight

ADEPTUS MINOR INITIATION

spirant, and place it about thy neck and say 'i accept the bonds of suffering and self sacrifice (second and third adepts rise. aspirant repeats words as directed "rise, then, my frater, in the symbol of self-renunciation and extend thine arms in the form of a cross (aspirant rises, feet together, and arms extended) 20 second "associate adeptus minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the aspirant forever by marking him afresh with the stigmata of the cross (second adept takes dagger from the third adept and marks aspirant anew as at obligation: brow, feet, right hand, left hand and heart. gives dagger back to third adept who replaces it on altar, and then hands aspirant the rose crucifix) second "take that symbol, raise it

ALEISTER CROWLEY ACROSS THE GULF

, and he fell from his place dead upon the priests without. they buried him with much honour, for that he had given his life for the people and for the temple, to bring back the favour of the veiled one. then came they all very humbly unto me the child, and besought me to interpret the will of the goddess. and her will was that i alone should serve her day and night. then they gave me to drink of the cup of the torment; and this is its virtue, that if one should speak falsely, invoking the name of the goddess, he shall burn in hell visibly before all men for a thousand years; and that flame shall never be put out. there is such an one in her temple in memphis, for i page 12 gulf.txt saw it with these eyes. there he burns and writhes and shrieks on the cold marble floor; and there he shall

follows, even as it hath been transmitted unto us by the brethren of the cross and rose unto this day "for asar un-nefer hath said: he that is found perfect before the gods hath said: these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is the repressed sigh of my suffering; the flame-red fire is the energy of my undaunted will; the cup of wine is the outpouring of the blood of my heart, sacrificed to regeneration; and the bread and salt are the foundations of my body which i destroy in order that they may be renewed. for i am asar triumphant, even asar un-nefer the justified one! i am her who is clothed with the body of flesh, yet in whom is the spirit of the mighty gods. i am he lord of life, triumphant over death; he w

ALEISTER CROWLEY LIBER 777

te diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 laj

ifferent ten qliphoth. line 15. in the midst of the zodiacal qliphoth are lams [samael] and yadmsa [asmodai. at se corner, man, serpent, and the elder lilith the wife of samael. at ne corner, the ox and ass, and aggereth the daughter of machalath. at nw corner, the scorpion, and wmisa,3 the unnameable and hmuk.4 at sw angle, the lion and horse, and the younger lilith the wife of asmodai. col. ix. the cup of the stolistes has its rim and 2 and 3 and its foot in 10. the cadueceus is (easily) placed on the tree and divided into a, m, and c. the waxing moon in 4; waning in 5; full in 6. col. xi. the elements, of whose nature the signs of the zodiac partake, are shown by the symbol against them. col. xii. let 45 be a straight line. on 45 erect the equilateral bs 451, 459. from 4 and 5 draw stra

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

atter the procedure, though apparently the same, should be conceived of in a different manner, which brings it under another formula, that of tetragrammaton. the essence of the force invoked is one, but the "god" represents the germ or beginning of the force, the "archangel" its development; and so on, until, with the "spirit, we have the completion and perfection of that force. 16 the formula of the cup is not so well suited for evocations, and the magical hierarchy is not involved in the same way; for the cup being passive rather than active, it is not fitting for the magician to use it in respect of anything but the highest. in practical working it consequently means little but prayer, and that prayer the "prayer of silence<
ould the magician have any unbalanced ornament. if he have the wand in his right hand, let him have the ring<symbol of nuit, the totality of the possible ways in which he may represent himself and fulfill himself> on his left, or let him take the ankh, or the bell, or the cup. and however little he move to the right, let him balance it by an equivalent movement to the left; or if forwards, backwards; and let him correct each idea by implying the contradictory contained therein. if he invoke severity, let him recount that severity is the instrument of mercy<
re every magical weapon, and even the furniture of the temple, must be passed through this threefold regimen. the details only vary on inessential points. e.g. to prepare the magician, he purifies himself by maintaining his chastity<thereon for the true definition of this virtue> and abstaining from any defilement. but to do the same with, let us say, the cup, we assure ourselves that the metal has never been employed for any other purpose- we smelt virgin ore, and we take all possible pains in refining the metal- it must be chemically pure. to sum up this whole matter in a phrase, every article employed is treated as if it were a candidate for initiation; but in those parts of the ritual in which the candidate is blindfolded, we wrap the weapo

nted writing, as his monuments declare clearly enough "grammarye, magick, is only the greek "gramma. so also the old name of a magical ritual "grimoire, is merely a grammar. it appeared marvellous to the vulgar that men should be able to communicate at a distance, and they began to attribute other powers, merely invented, to the people who were able to write. the wand is then nothing but the pen; the cup, the inkpot; the dagger, the knife for sharpening the pen; and the disk (pantacle) is either the papyrus roll itself; or the weight which kept it in position, or the sandbox for soaking up the ink. and, of course, the papyrus of ani is only the latin for toiletpaper> to take an entirely different case, that of the circle; the magician will synthesize the vermilion required from mercury an

n or is about to be done. he wishes to formulate his will in sound, and radiate it in every direction; moreover, to influence that which lives by breath in the sense of his purpose, and to summon it to bear witness to his word. the hands are used as symbols of his executive power, the bell to represent his consciousness exalted into music. to strike with the wand is to utter the fiat of creation; the cup vibrates with his delight in receiving spiritual wine. a blow with the dagger is like the signal for battle. the disk is used to express the throwing down of the price of one's purchase. to stamp with the foot is to declare one's mastery of the matter in hand. similarly, any other form of giving knocks has its own virtue. from the above examples the intelligent student will have perceived

f interpreting each individual case that may come in question. as above said, the object struck is the object impressed. thus, a blow upon the altar affirms that he has complied with the laws of his operation. to strike the lamp is to summon the light divine. thus for the rest. it must also be observed that many combinations of ideas are made possible by this convention. to strike the wand within the cup is to apply the creative will to its proper complement, and so 83 perform the great work by the formula of regeneration. to strike with the hand on the dagger declares that one demands the use of the dagger as a tool to extend one's executive power. the reader will recall how siegfried smote nothung, the sword of need, upon the lance of wotan. by the action wagner, who was instructed how t

regular initiation in the true<orders which have impudently assumed the name of rosicrucian. the masonic societas rosicruciana is honest and harmless; and makes no false pretences; if its members happen as a rule to be pompous busy-bodies, enlarging the borders of their phylacteries, and scrupulous about cleansing the outside of the cup and the platter; if the masks of the officers in their mysteries suggest the owl, the cat, the parrot, and the cuckoo, while the robe of their chief magus is a lion's skin, that is their affair. but those orders run by persons "claiming" to represent the true ancient fraternity are common swindles. the representatives of the late s. l. mathers (count mcgregor) are the phosphorescence of th

riment. the method of killing is practically uniform. the animal should be stabbed to the heart, or its throat severed, in either case by the knife. all other methods of killing are less efficacious; even in the case of crucifixion death is given by stabbing<wand, drowning or poisoning for the cup, beheading for the sword, crushing for the disk, burning for the lamp, and so forth> one may remark that warm-blooded animals only are used as victims: with two principal exceptions. the first is the serpent, which is only used in a very special ritual<serpent is not really killed; it is seethed in an appropriate vessel; and it issues in due season refreshed and modified, but still es

t "somewhere" in the published writings of the master therion. but he has told no one where. it is reserved for the highest initiates, and is synonymous with the accomplished work on the 179 material plane. it is the medicine of metals, the stone of the wise, the potable gold, the elixir of life that is consumed therein. the altar is the bosom of isis, the eternal mother; the chalice is in effect the cup of our lady babalon herself; the wand is that which was and is and is to come. the eucharist of "two" elements has its matter of the passives. the wafer (pantacle) is of corn, typical of earth; the wine (cup) represents water (there are certain other attributions. the wafer is the sun, for instance: and the wine is appropriate to bacchus. the wafer may, however, be more complex, the "cake

e, save as the servant of his own destiny. it is only the magus, he of the grade above, who has attained to chokhmah, wisdom, and so dare act. he must dare act, although it like him not. but he must assume the curse of his grade, as it is written in the book of the magus<<equinox i, vii, 5-9> there are, of course, entirely black forms of magic. to him who has not given every drop of his blood for the cup of babalon 191 all magic power is dangerous. there are even more debased and evil forms, things in themselves black. such is the use of spiritual force to material ends. christian scientists, mental healers, professional diviners, psychics and the like, are all "ipso facto" black magicians. they exchange gold for dross. they sell their higher powers for gross and temporary benefit. that th

aracteristic is no excuse, even if nature accepted excuses, which she does not. if you drink poison in mistake for wine, your "mistake" will not save your life. below these in one sense, yet far above them in another, are the brothers of the left hand path<matter. equinox i, v, supplement. these are they who "shut themselves up, who refuse their blood to the cup, who have trampled love in the race for self-aggrandisment. as far as the grade of exempt adept, they are on the same path as the white brotherhood; for until that grade is attained, the goal is not disclosed. then only are the goats, the lonely leaping mountain-masters, separated from the gregarious huddling valley-bound sheep. then those who have well learned the lessons of the path are

when the force that made them what they are is exhausted, their strong towers fall, they become the eaters of dung in the day of be-with-us, and their shreds, strewn in the abyss, are lost. not so the masters of the temple, that sit as piles of dust in the city of the pyramids, awaiting the great flame that shall consume that dust to ashes. for the blood that they have surrendered is treasured in the cup of our lady babalon, a mighty 192 medicine to awake the eld of the all-father, and redeem the virgin of the world from her virginity. ii before leaving the subject of black magic, one may touch lightly on the question of pacts with the devil. the devil does not exist. it is a false name invented by the black brothers to imply a unity in their ignorant muddle of dispersions. a devil who had

t. hear me: ieou "indwelling sun of myself" pur "thou fire! thou sixfold star initiator compassed about with force and fire" iou "indwelling soul of myself" pur (vide supra) iafth "sun-lion serpent, hail! all hail, thou great wild beast, thou i a o" iaeo "breaths of my soul, breaths of mine angel" ioou "lust of my soul, lust of mine angel" abrasax (vide supra. sabriam "ho for the sangraal! ho for the cup of babalon! ho for mine angel pouring himself forth within my soul" oo "the eye! satan, my lord! the lust of the goat" ff "mine angel! mine initiator! thou one with me- the sixfold star" 271 ad-on-a-i<hebrew, adni, 65. the gnostic initiates transliterated it to imply their own secret formulae; we follow so excellent an example. on is an arcanum of arcana; its significance is taught, gr

ld, turquoise :the girdle: 15 :ruby :the horns, energy, the burin: 16 :topaz :the labour of preparation: 17 :alexandrite, tourmaline :the tripod: iceland spar: 18 :amber :the furnace: 19 :cat's eye :the discipline (preliminary: 20 :peridot :the lamp and wand (virile: force reserved, the bread: 21 :amethyst, lapis lazuli :the sceptre: 22 :emerald :the cross of equilibrium :23 :beryl or aquamarine :the cup and cross of suffer: ing, the wine: 24 :snakestone :the pain of the obligation: 25 :jacinth :the arrow (swift and straight: application of force: 26 :black diamond :the secret force, lamp: 27 :ruby, any red stone :the sword: 28 :artificial glass :the censer or aspergillus: 29 :pearl :the twilight of the place: magic mirror: 30 :crysoleth :the lamen or bow and arrow :31 :fire opal :the wand

ALEISTER CROWLEY MAGICK WITHOUT TEARS

bough, as nearly straight as possible, about two feet long. peel it, rub it constantly with oil of abramelin (this, and his incense, from wallis and co, 26 new cavendish 21 street, w.1) and keep wrapped in scarlet silk, constantly, i wrote, and meant it; rub it, when saying your mantra, to the rhythm of that same (remember "a ka dua" is the best; ask me to intone it to you when you next visit me) the cup. there are plenty of chalices to be bought. it should be of silver. if ornamented, the best form is that of the apple. i have seen suitable cups in many shops. the sword. the ideal form is shown in the ace of swords in the tarot. at all events, let the blade be straight, and the hilt a simple cross (the 32 masonic sword is not too bad; kenning or spencer in great queen street, w.c.2 stock

warnings, either direct or springing from his relations with her. and the penalty is not so drastically final; often he gets off with a term of penal servitude. on the other hand, the aspirant who can spot at the first hint why the masters think that particular woman a danger, and acts promptly and decisively as he should, is secretly marked down as a sword of very fine temper indeed! the rest of the cup ordeals consists for the most part of progressive estimations of the quality of the postulant's devotion to the work; there is not, as a rule, anything particularly spectacular or dramatic in it. if you stick to your greetings and adorations and all such mnemonics, you are not likely to go very far wrong. wands: this obviously a pure question of will. you will find as you go on that obstac

ALEISTER CROWLEY MEDITATION

u like, of the ego. it is astonishing that this typical cry "i am i- is the cry of that which above all is not i. it was that master whose will was so powerful that at its lightest expression the deaf heard, and the dumb spake, lepers were cleansed and the dead arose to life, that master and no other who at the supreme moment of his agony could cry "not my will, but thine, be done" 81 chapter vii the cup as the magick wand is the will, the wisdom, the word of the magician, so is the magick cup his understanding. this is the cup of which it was written "father, if it be thy will, let this cup pass from me" and again "can ye drink of the cup that i drink of" and it is also the cup in the hand of our lady babalon, and the cup of the sacrament. this cup is full of bitterness, and of blood, and

in the hand of our lady babalon, and the cup of the sacrament. this cup is full of bitterness, and of blood, and of intoxication. the understanding of the magus is his link with the invisible, on the passive side. his will errs actively by opposing itself to the universal will. his understanding errs passively when it receives influence from that which is not the ultimate truth. in the beginning the cup of the student is almost empty; and even such truth as he receives may leak away, and be lost. they say that the venetians made glasses which changed colour if poison was put into them; of such a glass must the student make his cup. very little experience on the mystic path will show him that of all the impressions he receives none is true. either they are false in themselves, or they are

pable, even in its most exalted moods, of truth. he will recognize that any thought merely establishes a relation between the ego and the non-ego. kant has shown that even the laws of nature are but the conditions of thought. and as the current of thought is the blood of the mind, it is said that the magick cup is filled with the blood of the saints. all thought must be offered up as a sacrifice. the cup can hardly be described as a weapon. it is round like the pantacle- not straight like the wand and the dagger. reception, not projection, is its nature<magician is in the position of god towards the spirit that he evokes, he stands in the circle, and the spirit in the triangle; so the magician is in the triangle with respect to his own god> 82 so that which is round is to

one which happens to be in course at the moment is the one seen by him. this is so marvellous an experience, even for one who has pushed astral visions to a very high point, that he may mistake them for the end. see chapter on dhyana. the hebrew letters corresponding to these principles are gimel, resh, and shin, and the word formed by them means "a flower" and also "expelled "cast forth> this is the cup of purification; as zoroaster says "so therefore first the priest who governeth the 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 cu

oilt by it. no two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when these ideas are contradictory. this is the essence of the hegelian logic. the magick cup, as was shown above, is also the flower. it is the lotus which opens to the sun, and which collects the dew. this lotus is in the hand of isis the great mother. it is a symbol similar to the cup in the hand of our lady babalon. there are also the lotuses in the human body, according to the hindu system of physiology referred to in the chapter on dharana<three channels, sushumna in the middle, ida and pingala on either side("cf" the tree of life. the central channel is compressed at the base by kundalini, the

is better to think of them as closed, as secreting that nourishment, which, because of the lack of sun, turns to poison. the magick cup must have no lid, yet it must be kept veiled most carefully at all times, except when invocation of the highest is being made. this cup must also be hidden from the profane. the wand must be kept secret lest the profane, fearing it, should succeed in breaking it; the cup lest, wishing to touch it, they should defile it. yet the sprinkling of its water not only purifies the temple, but blesseth them that are without: freely must it be poured! but let no one know your real purpose, and let no one know the secret of your strength. remember samson! remember guy fawkes! of the methods of increasing understanding those of the holy qabalah are perhaps the best, p

saying: they are one; or saying, they are many. then expect the direful judgments of ra hoor khuit. sic: error of capitalization, should be "if ye confound the space-marks> this shall regenerate the world, the little world my sister" these are the words of nuit, our lady of the stars, of whom binah is but the troubled reflection. thus, ultimately, as the wand is a binding and a limitation, so is the cup an expansion- into the infinite. and this is the danger of the cup; it must necessarily be open to all, and yet if anything is put into it which is out of proportion, unbalanced, or impure, it takes hurt. and here again we find difficulty with our thoughts. the grossness and stupidity of "simple impressions" cloud the waters "emotions" trouble it "perceptions" are still far from the perfec

the obvious sentimental interpretation will have to be discarded as soon as it has been understood. it is a very noble illusion, and therefore a very dangerous one, to figure one's self as the redeemer. for, of all the illusions in this cup- the subtler and purer they are, the more difficult they are to detect> is but a reflection, how tremendously important it becomes that it should be still! if the cup is shaken the light will be broken up. therefore the cup is placed upon the altar, which is foursquare, will multiplied by will, the confirmation of the will in the magical oath, its fixation in law. it is easy to see when water is muddy, and easy to get rid of the mud; but there are many impurities which defy everything but distillation and even some which must be fractionated unto 70 tim

confirmation of the will in the magical oath, its fixation in law. it is easy to see when water is muddy, and easy to get rid of the mud; but there are many impurities which defy everything but distillation and even some which must be fractionated unto 70 times 7. there is, however, a universal solvent and harmonizer, a certain dew which is so pure that a single drop of it cast into the water of the cup will for the time being bring all to perfection. this dew is called love. even as in the case of human love, the whole universe appears perfect to the man who is under its control, so is it, and much more, with the divine love of which it is now spoken. for human love is an excitement, and not a stilling, of the mind; and as it is bound to the individual, only leads to greater trouble in t

le body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let> in this cup, therefore, though all things are placed, by virtue of this 87 dew all lose their identity. and therefore this cup is in the hand of babalon, the lady of the city of the pyramids, wherein no one can be distinguished from any other, wherein no one may sit until he has lost his name. of that which is in the cup it is also said that it is wine. this is the cup of intoxication. intoxication means poisoning, and in particular refers to the poison in which arrows are dipped (greek<greek letters: tau-omicron-xi-omicron-nu "a bow. think of the vision of the arrow in liber 418, and look at the passages in the holy books which speak of the action of the spirit under the figure of a deadly p

n thessalonians. the cake is of course the bread of the sacrament, and it would ill become frater p. to comment upon the third line-though it may be remarked that even among the catholics the wafer has always been marked with a phallus or cross. chapter viii the sword "the word of the lord is quick and powerful, and sharper than a two-edged sword" as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his complexity. only the simple can withstand the sword. as we are below the abyss, this weapon is then entirely destructiv

two crescents of the waxing and the waning moon- back to back. spheres are placed between them, forming an equilateral triangle with the sphere of the pommel. the blade is straight, pointed, and sharp right up to the guard. it is made of steel, to equilibrate with the hilt, for steel is the metal of mars, as copper is of venus. those two planets are male and female- and thus reflect the wand and the cup, though in a much lower sense. the hilt is of venus, for love is the motive of this ruthless analysis- if this were not so the sword would be a black magical weapon. the pommel of the sword is in daath, the guard extends to chesed and geburah; the point is in malkuth. some magi make the three spheres of lead, tin, and gold respectively; the moons are silver, and the grip contains quicksilv

imilibus curantur" we find this ruach also the symbol of the spirit. rvch alhim, the spirit of god, is 300, the number of the holy letter shin. as this is the breath, which by its nature is double, the two edges of the sword, the letter h symbolises breath, and h is the letter of aries- the house of mars, of the sword: and h is also the letter of the mother; this is the link between the sword and the cup> 91 the connection between breath and mind has been supposed by some to exist merely in etymology. but the connection is a truer one<ruach means primarily "that which moves or revolves "a going "a wheel "the wind" and that its secondary meaning was mind because of the observed instability of mind, and its tendency to a circular motion "spiritus" only came to

f vedana with sanna, the overcoming of emotion by clarity of perception. it is also spoken, liber lxv, v, 14, of the sword of adonai "that hath four blades, the blade of the thunderbolt, the blade of the pylon, the blade of the serpent, the blade of the phallus" but this sword is not for the ordinary magician. for this is the sword flaming every way that keeps eden, and in this sword the wand and the cup are concealed- so that although the being of the magician 92 is blasted by the thunderbolt, and poisoned by the serpent, at the same time the organs whose union is the supreme sacrament are left in him. at the coming of adonai the individual is destroyed in both senses. he is shattered into a thousand pieces, yet at the same time united with the simple<set of v

ALEISTER CROWLEY SEPHER SEPHIROTH

tkm master, prince, head, chief; navel r# to give ntn be fruitful and multiply wbrw wrp dragon; jackals, wild beasts (pl. of 450) mynt showeth knowledge (ps. 19:2) t(d hwhy 501 blessedness; that, which; whose; wherein r) strong, hardy mynt) the head#)r shekinah superior h)ly( hnyk# likeness, similitude hnwmt but, howbeit; certainly *k) 502 to tell glad tidings; flesh, body r#b to cut qtb 503 g r# the cup of the stolistes expelled, cast forth #rg to rage #gr 504 sought for #rd half, middle; midnight (m.h) twcx a pauper; oppressed *kd 506 taurus: an ox; the left-hand ox rw# fronds [hand-shaped] branches (see 1196; bound, tied up twpk persons, faces mypwcrp the pillar of mercy: the paths vau and kaph (cf. 48& 463 *k w 507 that which causes ferment; yeast rw# masters of the heavens: astrologer

and female created [they them (gn. 1:27) m)rb hbqnw rkz a day of feast *bw+ mwy 634 worn-out; beggars *mykd 635 son of the dawn: the morning star, lucifer rx# nb llyh three h#l# unto them *mhl adonai the king: a divine name of malkuth (cf. 65& 361 *klm ynd) 638 the breaker; dream (n& v *mlx bread (ps. 78:20= mlx, by metathesis *mxl 639 tree of knowledge t(dh c( 640 the sun: the sphere of sol #m# the cup of consolations mymwxnt swk palm of the hand; palm tree rmt water (alternative spelling of mem, 90 *mm thine eyes (pl; gnot h written; see 150& i.r.q. 652 *kyny( thy face (ez. 3:8 *kynp 641 a body clothed in purple trm) lights (defective; s.d. 3:26) tr)m gods *myl) 642 the splendour of unity: a title of chokmnah rhwz twdx)h 643 light (spelt in full, vau= wyw; cf. 628 and 633 :r:w) the seve

wxnt swk palm of the hand; palm tree rmt water (alternative spelling of mem, 90 *mm thine eyes (pl; gnot h written; see 150& i.r.q. 652 *kyny( thy face (ez. 3:8 *kynp 641 a body clothed in purple trm) lights (defective; s.d. 3:26) tr)m gods *myl) 642 the splendour of unity: a title of chokmnah rhwz twdx)h 643 light (spelt in full, vau= wyw; cf. 628 and 633 :r:w) the severities of hwhy hwhy twrwbg the cup of benedictions hkrb l# swk a flowing, wave *mylg mournings, laments *mylb) 644 was silent *mmd a dream *mwlx 645 put in motion, routed *mmh 646 lawful rtwm rejoicing #w#m elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach *myhl (see i.r.q. 778& no. 41 *md) hwhy hy blemish, spot, stain *mwm 647 lights twr)m great dragons myldgh mnynth standards, mi

foundation of the world: a title of yesod *mlw( dwsy 787 a wheel; one of the auphanim *npw) the hooks of the pillars (ex. 27:10, 11 *mydwm(h ywwl 788 the secret wisdom (i.e. the qabalah; see 58) hrtsn hmkx 790 my presence (i.r.q. 1122) ytnky# thorn *nc bands, stripes; bindings *mydwq( 791 faithful, loyal, steady *nm)n 792 deliverance, victory tw(w#y 795 treasure; hidden or secret thing *nwm+m 796 the cup of affliction hl(rth swk 797 essence of glory *dwbkh mc( 800 sagittarius: a bow; a rainbow (the three paths t#q leading from malkuth, hence much symbolism of the rainbow of promise) t#q nest *nq the afflictions of the sons of adam (i.e. succubae *md) ynb y(gn first buds, sproutings *myncn cash; counted out, paid down *mydwqp high, lofty *mr rubies, gems *mynynp thorn; enclosure *k# 801 sig

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

conscious will with the true will, and the conscious ego with the silent self. you must be utterly ruthless in discarding any atom of consciousness which is hostile or neutral. 6. let this work freely from within, but heed not your environment, lest you make difference between one thing and another. whatever it be, it is to be made one with you by love- why am not i to learn and teach the work of the cup and of the disk? is it because they are the feminine weapons? shall the scarlet woman attend to these? the book does not say so; the passives are ignored. i feel the omission as a lack of balance, the only case of the kind in the book. this makes me certain that there is a special meaning. this wand and sword may not be the wand and sword, or rather dagger, of the elemental weapons. the wa

nence on the earth. oh, i envy the lot of the commonality in the rational state! working their eight hours a day, obeying their betters, convinced of their own grandeur and significance and immortality, they will be marvellously happy, happier than any race of men has ever been. they will go through life in a rosy state of intoxication, form which they will never awake. the men of faith will play the cup-bearers at this lifelong bacchanal, filling and ever filling again with the warm liquor that the intelligences, in sad and sober privacy behind the scenes, will brew for the intoxication of their subjects" weh note: it is characteristic of crowley's blind side that he saw no hint of satire in this passage. if success is the proof, all theories of utopian dependence on ant-like social order

k is a proper part of my will. note: this 'one' is not to be confused with the 'child' referred to elsewhere in this book. it is quite possible that o.i.v.v.i.o (who took the grade of 8degree= 3square by an act of will without going through the lower grades in the regular way) failed to secure complete annihilation in crossing the abyss; so that the drops of blood which should have been cast into the cup of babalon should "breed scorpions, and vipers, and the cat of slime. in this case he would develop into a black brother, to be torn in pieces and reduced to his elements against his will. al ii,77 "o be thou proud and mighty among men" the old comment 77. though the prophet had in a way at this time identified himself with the number 666, he considered the magic square drawn therefrom rat

ALEISTER CROWLEY THE OTO GNOSTIC MASS

in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the st^ele of revealing in reproduction, with four candles on each side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular fon

ry, as in savage countries, resumed her robe. the priest 'i(c 'i(c 'i(c 'ia(c)q s(c)abao k(c)urie'(c)abrasax k(c)urie meivras k(c)urie f(c)alle 'i(c) p(c)an 'i(c) p(c)an p(c)an 'i(c 'isx(c)urox 'i(c 'av(c)anaton 'i(c'(c)abroton 'i(c 'ia(c)q. x(c)aire f(c)alle k(c)aire p(c)anfage k(c)aire pang(c)enetor'(c)agios'(c)agios'(c)agios 'ia(c)q. the priestess is seated with the paten in her right hand and the cup in her left. the priest presents the lance, which she kisses eleven times. she then holds it to her breast, while the priest, falling at her knees, kisses them, his arms stretched along her thighs. he remains in this adoration while the deacon intones the collects. all stand to order, with the dieu garde, that is, feet square, hands, with linked thumbs, held loosely. this is the universal

ten alone; 5 on cup alone. the priest: life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit! he touches the host with the lance. by the virtue of the rod be this bread the body of god! he takes the host. to(c)uto'(c)esti t(c)o s(c)oma mou. he kneels, adores, rises, turns shows host to the people, turns, replaces host, and adores. music. he takes the cup. vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit! he touches the cup with the lance. by the virtue of the rod be this wine the blood of god! he takes the cup. to(c)uto'(c)esti t(c)o pot(c)hrion t(c)ou'(c)aimatos mou. he kneels, adores, rises, turns, shows the cup to the people, turns replaces the cup, and adores. music. f

he priestess, who kisses it; he then touches her between the breasts and upon the body. he then flings out his arms upward, as comprehending the whole shrine. let this offering be borne upon the waves of aethyr to our lord and father the sun that travelleth over the heavens in his name on. he closes his hands, kisses the priestess between the breasts, and makes three great crosses over the paten, the cup, and himself. he strikes his breast. all repeat this action. hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benediction in the name of 'ia(c)q. he makes three crosses on paten and cup together. he uncovers the cup, genuflects, takes the cup in his left hand and the host in his right. wit

ast. all repeat this action. hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benediction in the name of 'ia(c)q. he makes three crosses on paten and cup together. he uncovers the cup, genuflects, takes the cup in his left hand and the host in his right. with the host he makes the five crosses on the cup. 1 3 2 5 4 he elevates the host and the cup. the bell strikes'(c)agios'(c)agios'(c)agios 'ia(c)q. he replaces the host and the cup, and adores. vii of the office of the anthem the priest: thou who art i, beyond all i am, who hast no nature and no name, who art, when all but thou are gone, thou, centre and secret of the sun, thou, hidden spring of all things known and unknown, thou aloof, a

ole or any part thereof shall be set to music, which may be as elaborate as art can devise. but even should other anthems be authorized by the father of the church, this shall hold its place as the first of its kind, the father of all others) viii of the mystic marriage and consummation of the elements the priest takes the paten between the index and medius of the right hand. the priestess clasps the cup in her right hand. the priest: lord most secret, bless this spiritual food unto our bodies, bestowing upon us health and wealth and strength and joy and peace, and that fulfilment of will and of love under will that is perpetual happiness. he makes with paten and kisses it. he uncovers the cup, genuflects, rises. music. he takes the host, and breaks it over the cup. he replaces the right-h

s it over the cup. he replaces the right-hand portion in the paten. he breaks off a particle of the left-hand portion. to(c)uto'(c)esti t(c)o sp(c)erma mou`(c)o p(c)athr'(c)estin`(c)o h(c)uios d(c)ia t(c)o pne(c)uma'(c)agion 'a(c)umgn 'a(c)umgn 'a(c)umgn. he replaces the left-hand part of the host. the priestess extends the lance-point with her left hand to receive the particle. the priest clasps the cup in his left hand. together they depress the lance-point in the cup. the priest and the priestess: hriliu. the priest takes the lance. the priestess covers the cup. the priest genuflects, rises, bows, joins hands. he strikes his breast. the priest: o lion and o serpent that destroy the destroyer, be mighty among us. o lion and o serpent that destroy the destroyer, be mighty among us. o lion

e law. the people: love is the law, love under will. he lowers the lance, and turns to east. the priestess takes the lance in her right hand. with her left hand she offers the paten. the priest kneels. the priest: in my mouth be the essence of the life of the sun! he takes the host with the right hand, makes with it on the paten, and consumes it. silence. the priestess takes, uncovers, and offers the cup, as before. the priest: in my mouth be the essence of the joy of the earth! he takes the cup, makes on the priestess, drains it and returns it. silence. he rises, takes the lance, and turns to the people. the priest: there is no part of me that is not of the gods (those of the people who intend to communicate, and none other should be present, having signified their intention, a whole cake

book 220 ii:39. 10. these are either simple or qabalistic misspellings. probably should be k(c)urih; f(c)allh 'i(c)q'(c)isxuron or'(c)isxuros; f(c)allh; x(c)aire; p(c)anfagh; x(c)aire. 11. in i, be& mtp this stage direction comes after the saints' list instead of here. 12. a stage direction here in mtp`(all stand, head erect, eyes open' 13. according to a previous direction the priest already has the cup. 14``to, instead of``in, in i& be. 15. either a simple or qabalistic misspelling. probably should be dia. 16. according to a previous direction the priest already has his lance. 17``of a wedding in which none, instead of``or part of the ceremony of marriage, when none other, in mtp. notes on pronunciation this whole issue brings to mind the story of the japanese peasant who, mishearing the

ALEISTER CROWLEY THE QABALAH

i.e. the whole of the law welded into one. hence we may be sure that the law shall stand as it is without a syllable of addition. note 1022, the modulus of the universe of atoms, men, stars. see two new worlds. 222. the grand scale of 2; may one day be of value. 256. the eighth power of 2; should be useful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th thyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connec

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 laughing lion on whom babalon ri

ALEISTER CROWLEY EQ I 1

kisses, and kisses as tears; then all shall be leavened and made whole, and thou shalt find in thine hand a sceptre, neither of lilies nor of gold, but a sceptre of light, yea! a sceptre of the holiness and loveliness of light and of glory" o children of the land of dreams! o ye who would cross the bar of sleep, and become as children of awakenment and light. woe unto you! for ye cleanse outside the cup and the platter; but within they are full of uncleanness. ye are soaked in the blood of corruption, and choked with 194 the vomit of angry words. close your eyes, o ye neophytes in the mysteries of god, lest ye be blinded, and cry out like a man whose sight has been smitten black by a burning torch of tar. o children of dreams! plough well the fields of night, and prepare them for the sowe

not thyself, but labour in the depths of the night; aspire not to things precious, but to things contemptible and low" but i say unto thee: heed not this vain man, this blatherer of words! for there is godliness in ease, in fine dishes, and in pleasures, in consolations, in rest, and in precious things. so if in thyself thou findest a jewelled goblet, i say unto 196 thee, drink from it, for it is the cup of thy salvation; seek not therefore a dull bowl of heavy lead! yet another saith unto thee "will not anything, will nothing; seek not for the best, but for the worst. despise thyself; slander thyself; speak lightly of thyself" and again "to enjoy the taste for all things, then have no taste for anything "to know all things; then resolve to possess nothing "to be all; then, indeed be willi

between the evening and the morning was i born, like a mushroom i sprang up in the night. at the breast of desolation was i fed, and my milk was as whey, and my meat as the bitterness of aloes. yet i lived, for god was with me; and i feared, for the devil was at hand. i did not understand what i needed, i was afraid, and fear was as a pestilence unto my soul. yet was i intoxicated and drunken on the cup of life, and joy was mine, and reeling i shrieked blasphemies 208 to the storm. then i grew sober, and diced with mine understanding, and cheated mine heart, and lost my god, and was sold into slavery, and became as a coffin-worm unto the joy of my life. thus my days grew dark, and i cried unto myself as my spirit left me "o what of to-day which is as the darkness of night? o what then of

r the haggling of the shopmen in the market-place; it is the baring of the brand of life, that unsheathing of the sword of strength which lays all low before the devastation of its blade. life must be held in 210 contempt- the life of self and the life of others. here there must be no weakness, no sentiment, no reason, no mercy. all must taste of the desolation of war, and partake of the blood of the cup of death. o! warriors, ye cannot be too savage, to barbarous, too strong. on, o storm-blown sons of the fire of life! success is your password; destruction is your standard; victory is your reward! heed not the shrieking of women, or the crying of little children; for all must die, and not a stone must be left standing in the city of the world, lest darkness depart not. haste! bring flint

tars, and pour forth fire and water on the world of laughter and weeping. i cannot be despoiled, for none can approach me; i cannot be succoured, for i am far beyond the path of man's help. yet neither would i if i could; for if i could, i would not; and if i would, i could not; for i have become as a giant amongst men, strong as he can only be who has feasted on the agony of life, and drunken of the cup of the sorrow of death, and towered above all things. laugher is mine, not the laughter of bitterness, nor the laughter of jest; but the laughter of strength and of life. i live like a mighty conquering lord and all things are mine. 212 fair groves and gardens, palaces of marble and fortresses of red sandstones; and the coffers of my treasury are filled with gold and silver and precious st

es unto yourselves, lashing your backs with the sorrows of your own begetting. but rather become strong in the widowhood of your joy, and evoke from the horror of your seclusion the morion of the victory of resolution, and from the misery of your loneliness, the sword of the destruction of desire. then 214 shall ye turn your faces towards the west, and stride after the night of desolation, and on the cup of the sunset shall ye become strong as warriors fed on the blood of bulls, and shall step out past the morning and the night in the manliness of might, to the conquest of thyself, and to the usurpation of the throne of god! 215 the king the king is the undying one; he is the life and the master of life; he is the great living image of the sun, the sun, and the begetter of the sun. he is t

ver; and the door shall open for a time as if a flame had been blown aside, and thou shalt see before thee a table of pearl on which are set the hidden waters and the secret bread of the banquet of light. and thou shalt drink and eat and become bright as a stream of molten silver; and, as the light of the body is the eye, so shalt thy true self become as an eye unto thee, and see all things, even the cup of the third birth; and, taking it, thou shalt drink from the cup the eucharist of freedom, the wine of which is more fragrant than the sweet-scented grapes of thrace, or the musk- breathing vines of lesbos, and is sweeter than the vintage of crete, and all the vineyards of naxos and egypt. and thou shalt be anointed with sweet-smelling nards, and unguent made from lilies and cypress, myrt

ALEISTER CROWLEY EQ I 5

whole of the law welded into one. hence we may be sure that the law shall stand as it is without a syllable of addition. note 1022, the modulus of the universe of atoms, men, stars. see "two new worlds" 222. the grand scale of 2; may one day be of value. 256. the eighth power of 2; should should be useful. 280. a grand number, the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th aethyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through shm, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 358. see part i. 361

on 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 "laughing lion" on whom babalon

ALEISTER CROWLEY EQ I 5

es up the whole tree and the ground and everything. now then at last cometh forth the angel of the aethyr, who is like the angel of the fourteenth key of rota, with beautiful blue wings, blue robes, the sun in her girdle like a brooch, and the two crescents of the moon shapen into sandals for her feet. her hair is of flowing gold, each sparkle as a star. in her hands are the torch of penelope and the cup of circe. 48 she comes and kisses me on the mouth, and says: blessed art thou who hast beheld sebek my lord in his glory. many are the champions of life, but all are unhorsed by the lance of death. many are the children of the light, but their eyes shall all be put out by the mother darkness. many are the servants of love, but love (that is not quenched by aught but love) shall be put out

sence of that perfume alone were burnt. for it hath the richness and voluptuousness and humanity of blood, and the strength and freshness of meal, and the sweetness of honey, and the purity of olive-oil, and the holiness of that oil which is made of myrrh, and cinnamon, and galangal. the charioteer speaks in a low, solemn voice, awe-inspiring, like a large and very distant bell: let him look upon the cup whose blood is mingled therein, for the wine of the cup is the blood of the saints. glory unto the scarlet woman, babalon the mother of abominations, that rideth upon the beast, for she hath spilt their blood in every corner of the earth and lo! she hath mingled it in the cup of her whoredom. with the breath of her kisses hath she fermented it, and it hath become the wine of the sacrament

t face to face they beheld my father. thus are they made worthy to become partakers of the mystery of this holy vessel, for the blood is the life. so sitteth she from age to age, and the righteous are never weary of her kisses, and by her murders and fornications she seduceth the world. therein is manifested the glory of my father, who is truth (this wine is such that its virtue radiateth through the cup, and i reel under the intoxication of it. and every thought is destroyed by it. it abideth alone, and its name is compassion. i understand by "compassion" the sacrament of suffering, partaken by the true worshippers of the highest. and it is an ecstasy in which there is no trace of pain. its passivity(=passion) is like the giving-up of the self to the beloved) the voice continues: this is

ssed "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 the glow of the cup, and the angel saith: not as yet mayest thou understand the mystery of the beast, for it pertaineth not unto the mystery of this aire, and few that are new-born unto

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 the glow of the cup, and the angel saith: not as yet mayest thou understand the mystery of the beast, for it pertaineth not unto the mystery of this aire, and few that are new-born unto understanding are capable thereof. the cup glows ever brighter and fierier. all my sense is unsteady, being smitten with ecstasy. and the angel sayeth: blessed are the saints, that their blood is mingled in the cup, and can never be separate any more. for babylon the beautiful, the mother of abominations, hath sworn by her holy cteis, whereof every point is a pang, that she will not rest from her adulteries until the blood of every

yss. there are other configurations, some including modified conceptions of the sephiroth, that do apply in some degree. see the "thelema lodge "calendar, issues for may and june of 1990 e.v. and a great bell begins to toll. and there come six little children out of the floor of the chariot, and in their hands is a veil so fine and transparent that it is hardly visible. yet, when they put it over the cup, the angel bowing his head reverently, the light of the cup goes out entirely. and as the light of the cup vanishes, it is like a swift sunset in the whole aire, for it was from the light of that cup alone that it was lighted. and now the light is all gone out of the stone, and i am very cold. bou-saada "december" 4- 5, 1909. 11.30 p.m- 1.20 a.m. the cry of the 11th aethyr, which is called

n is his name generation. and this his stability had the number 80, for that the price thereof is war.15 beware, therefore, o thou who art appointed to understand the secret of the outermost abyss, for in every abyss thou must assume the mask and form of the angel thereof. hadst thou a name, thou wert irrevocably lost. search, therefore, if there be yet one drop of blood that is not gathered into the cup of babylon the beautiful, for in that little pile of dust, if there could be one drop of blood, it should be utterly corrupt; it should breed scorpions and vipers, and the cat of slime.16 and i said unto the angel: is there not one appointed as a warden? and he said: eloi, eloi, lama sabacthani. 14 full title of jesod is tzedeq jesod olahm "the righteous is the foundation of the world" 15

ose in the 11th aethyr, 103 but there is one that cometh forth to meet me upon the ridge, holding out his arms to me and saying (v. i) who is this that cometh forth from the abyss from the place of rent garments, the habitation of him that is only a name? who is this that walketh upon a ray of the bright, the evening star "refrain" glory unto him that is concealed, and glory unto her that beareth the cup, and glory unto the one that is the child and the father of their love. glory unto the star, and glory unto the snake, and glory unto the swordsman of the sun. and worship and blessing throughout the aeon unto the name of the beast, four-square, mystic, wonderful (v. ii) who is this that travelleth between the hosts, that is poised upon the edge of the aethyr by the wings of maut? who is t

swordsman of the sun. and worship and blessing throughout the aeon unto the name of the beast, four-square, mystic, wonderful (v. ii) who is this that travelleth between the hosts, that is poised upon the edge of the aethyr by the wings of maut? who is this that seeketh the house of the virgin"(refrain (v. iii) this is he that hath given up his name. this is he whose blood hath been gathered into the cup of babalon.this is he that sitteth, a little pile of dry dust, in the city of the pyramids"(refrain (v. iv) until the light of the father of all kindle that death. until the breath touch that dry dust. until the ibis be revealed unto the crab, and the sixfold star become the radiant triangle"(refrain (v. v) blessed is not i, not thou, not he, blessed without name or number who hath taken t

against one another and yet will not see one another, or cannot see one another, because they are so shut up in their cloaks. and a voice sounds: it is most terrible for the one that hath shut himself up and made himself fast against the universe. for they that sit encamped upon the sea in the city of the pyramids are indeed shut up. but they have given their blood, even to the last drop, to fill the cup of babalon. these that thou seest are indeed the black brothers, for it is written "he shall laugh at their calamity and mock when their fear cometh" and therefore hath he exalted them unto the plane of love. and yet again it is written: he desireth not the death of a sinner, but rather that he should turn from his wickedness. now, if one of these were to cast off his cloak he should behol

ho 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 sorrow is thy portion. this is that which is written "god hath laid upon him the iniquity of us all" for as thy blood is mingled in the cup of babalon, so is thine heart the universal heart. yet is it bound about with the green serpent, the serpent of delight. it is shown me that this heart is the heart that rejoiceth, and the serpent is the serpent of death for herein all the symbols are interchangeable, for each one containeth in itself 135 its own opposite. and this is the great mystery of the supernals that are beyond the

nd thou shalt see him as from afar off. this is that which is written "confound her understanding with darkness" for thou canst not speak this thing. 21 hb:resh, hb:lamed and hb:nun (sun, libra and scorpio, the sun, the balance or plumes of maat, and the snake. added they make 280. it is the figure of the magus of the taro; and in his right arm the torch of the flames blazing upwards; in his left the cup of poison, a cataract into hell. and upon his head the evil talisman, blasphemy and blasphemy and blasphemy, in the form of a circle. that is the greatest blasphemy of all.22 on his feet hath he the scythes and swords and sickles; daggers; knives; every sharp thing- a millionfold, and all in one. and before him is the table that is a table of wickedness, the 42-fold table. this table is co

ifice is made. the high priestess (image of babalon) cometh forth upon her beast and maketh this. 15. the mystic dance by salome. the new temple, the signs of the grades are received and the a.e. rejected. 14. the shrine of darkness. final initiation into grade of m. t. 13. the emergence of nemo into the world; his work therein. this is the first mystery revealed to a m.t. 12. the second mystery: the cup-bearer of babalon the beautiful. the holy grail manifested to the m.t, with the first knowledge of the black brothers. 11. now cometh the frontier of the holy city; the m.t. is taken into the abyss. 10. the abyss. 9. the m.t. hath passed the abyss, and is let to the palace of the virgin redeemed from malkuth unto binah. 8. the fuller manifestation of the holy guardian angel. 7. the virgin

ALEISTER CROWLEY EQUINOX EQ I 2 2

tion of the furniture of the temple. his peculiar insignia of office are the red lamp and the wand.13 "watcher of the gods" is his name, and he is anubis the herald before them "the stolistes- the station of the stolistes is in the midst of the northern part of the hall; without, and to the north-west of the black pillar. he has the care of robes and insignia of the temple. his peculiar ensign is the cup "the goddess at the scale of the balance at the black pillar" is the name of the stolistes; and she is auramooth, or the light shining through the waters upon the earth. illustration "diagram 10. the cup of the stolistes" this is a abstract of three black lineal figures superimposed on a slightly modified tree of life. each sephiroth is represented by a white ring circumscribing a white di

rom cup. the hierophant then goes to the east of the altar and faces west. the hiereus comes to the west of the altar, and salutes the hierophant, receiving the elements from him. all then partake in order of rank: hegemon from hiereus, stolistes from hegemon, dadouchos from stolistes, senior members from dadouchos, and the kerux from the candidate. but the "kerux" says "it is finished" inverting the cup, to show that the symbols of self-sacrifice and regeneration are accomplished. and this proclamation is confirmed by the "hierophant" and the three chief officers give the three strokes emblematic of the mystic triad, and in the three different languages repeat the three mystic words "khabs am pekht "konx om pax "light in extension" the "hierophant" then finally closes the ceremony by sayi

s the ceremony by saying: 23 the "formula of osiris" is given in z. 1, and is as follows "for osiris onnophris hath said: he who is found perfect before the gods hath said: these are the elements of my body, perfected through suffering, glorified through trial. for the secret of the dying rose is as the repressed sign of my suffering. and the flame-red fire as the energy of my undaunted will. and the cup of wine is the outpouring of the blood of my heart sacrificed unto regeneration and the newer life. and the bread and the salt are as the foundations of my body. which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris the justified. i am he who is clothed with the body of flesh: yet in whom is the spirit of the mighty gods. i am the lord of life

do invenies occultam lapidem, veram medicinam v.i.t.r.i.o.l.u.m. 1.2.3.4.5.6.7. v.i.t.r.i.o.l. s.u.l.p.h.u.r. m.e.r.c.u.r.y. air water dee spirit subtilis aqua lux terrae salt fiat lux flatus ignis aqua terra\ dee/ air_ water spirit_ diagram 54. the symbolic latin names. this explanation being ended, the associate adept places the red lamp, from the altar, in the right hand of the philosophus and the cup of water in his left, and says "let this remind you once more that only in and by the reconciliation of opposing 287 forces is the pathway made to true occult knowledge and practical power. good alone is mighty, and truth alone shall prevail; evil is but weakness, and the power of evil; magic exists but in the contest of unbalanced forces, which in the end will destroy and ruin him who hat

ALEISTER CROWLEY EQUINOX EQ I 2

rtle decays. still be the strife of the strenuous days! still be thy stridency, player pandean! soothe me the lute; but oh hush to the paean! feed me on kisses of flowers lethean! specks on the wheel are the nights and the days, fast as they fall from me, lost in the haze, sobered to softness of silvery grays. satan is fallen from the pale empyrean down in the dusk with the dead galilean- fill me the cup of the poppy circean! ii hardly a glimmer to chasten the gloom. hardly a murmur of time at his loom. nothing of sense by the poppy-perfume. 191 boy, as you love me, i charge you to fold pipe over pipe into gardens of gold such as a god may be glad to behold. seated on high in the aeons of doom, sucked as a seed into the infinite womb, sealed is my soul in the sheath of its tomb. boy, as yo

ALEISTER CROWLEY EQUINOX EQ I 3 2

silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to

ed this sepulchre for myself as a compendium of the universal unity" the rest of the altar symbolism is explained in the diagram. after this explanation a prayer is offered up, and the "third adept" hands to the aspirant the chain from the altar, bidding him accept it as a bond of "suffering and self-sacrifice" the "second adept" takes the dagger and cup from the altar, and, dipping the dagger in the cup, marks a cross on the aspirant's forehead, after which he hands to the aspirant the rose- cross symbol. then the "third adept" opens the upper half of the pastos, and says] and the light shineth in the darkness; but the darkness comprehendeth it not [the "second adept" then orders the aspirant to touch with his wand the rose and cross upon the breast of the form before him and say "out of

shows (1) the great work as the compendium of unity (2) ihsvh symbol accomplishing this and expanded within into five circles. this shows that the five principles of man must be united perfectly.25 the lion and hb:yod with the rose cross represents the first cause, the dawn, the virgin mother, and the great work "nequaquam vaccum"26 shows that "before abraham was, i am" the eagle and hb:heh with the cup represent the blood shed for the remission of sins, and the chalice of the stoistes "libertas evangelii" shows free-will. the man with hb:vau and the dagger shows the "last result" hb:vau is taurus, the redemption. the dagger is the means. for "dei gloria intacta" is the end of all. and the bull with h and chain shows the burial and the earth, life and labour which accomplish all these thi

is not entitled to. note also that postulant himself now rebukes da th as the second adept did for him in the first point. at this moment the aspirant is not longer dead; he enters again the earth-life, for it is the reincarnation of the soul. but he is as the child unconscious of the adept within him, and knoweth it not. he riseth not yet glorified, but as still upon the cross. themis now takes the cup, or lotus, and dagger, or cross, and the death symbol is dipped in the resurrection symbol, and the marks of lvx are again imprinted on him, as if to seal the prayer of the second adept. the postulant now takes the rose cross and lifts it (as before for symbolism. note also that this is the fourth element in the consecration (four pillars &c, in 0= 0 ritual. he then upholdeth the rose cros

ALEISTER CROWLEY EQUINOX EQ I 3 3

ll and none of these in the fullness of thy not-being. 4. o thou god of the nothingness of all things! thou who art neither the crown of the flaming storm; nor the opalescence of the abyss: o thou who art not a nymph in the foam of the sea; nor a whirling devil in the sand of the desert! i deny thee by the powers of mine understanding; bear me in the unity of thy might, and pour me forth from out the cup of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 5. o thou god of the nothingness of all things! thou who art neither the formulator of law; nor the cheat of the maze of illusion: o thou who art not the foundation-stone of existence; nor the eagle that broodeth upon the egg of space! i deny thee by the powers of mine understanding; sw

ALEISTER CROWLEY EQUINOX EQ I 4 2

, supposing them to be guilty of cherishing within their bodies the spirits of two disincarnated vampires, or perhaps abramelin demons under the assumed forms of s.v.a. and m.s.r, or to warn d.d.c.f; supposing him to be innocent, as he perhaps was, of so black and evil an offence. but as he hesitated a voice entered the body of the sibyl and bade him leave matters alone, which he did. not yet was the cup full. in april he journeyed to london, and the month of may 1903 once again found him amongst the fastnesses of the north in the house he had bought in which to carry out the sacred operation of abramelin. at this point of our history, in a prefatory note to one of frater p.'s note-books, we hind him recapitulating, in the following words, the events of the last four years: in the year 189

the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord! as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a

ALEISTER CROWLEY EQUINOX EQ I 4

e a hilt. the length shall be eight inches. 17 let him by his understanding and ingenium devise a word to represent the universe. let his practicus approve thereof. let the zelator engrave the same upon his dagger with his own hand and instruments. let him further gild the wood of the hilt. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of golden yellow "the cup" let the practicus take a piece of silver and fashion therefrom a cup. the height shall be 8 inches, and the diameter 3 inches. let him by his understanding and ingenium devise a number to represent the universe. let his philosophus approve thereof. let the practicus engrave the same upon his cup with his own hand and instrument. let it when finished be consecrated as he hath skill to perf

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 out to the right and left at right angles to the body, in the left hand a gold cup and in right ears of ripe corn- the hands are clenched about these objects, palmer to the fore. the cup is ornamented by vertical, narrow bulges about the bowl. the corn is british corn or wheat "from her shoulders dark spreading wings- as described, feathers depicted with primaries and secondaries. hb:aleph white light there. hb:dalet (6) having thus formulated the letters, take a deep breath hb:tzaddi hb:resh hb:aleph hb:heh hb:nun hb:yod hb:nun hb:dalet hb:aleph and pronounce the name slo

ALEISTER CROWLEY EQUINOX EQ I 6 2

and the river, the moors and the woods, the fields and the floods, are with us for ever! 39 ist maenad. are of us for ever. evoe! evoe! autonoe. agave! he cometh! agave. cry ho! autonoe! all. ho! ho! evoe, ho! iacche! evoe! evoe! agave. the white air hummeth with force of the spirit. we are heirs: we inherit. our joys are as theirs; weave with your prayers the joy of a kiss! ho! for the bliss of the cup and the rod. he cometh! o lover! o friend and o god, cover us, cover our faces, and hover above us, within us! daintily shod, daintily robed, his witcheries spin us a web of desire. subtle as fire he cometh among us. the whole sky globed is on fire with delight, delight that hath stung us, the passion of night. night be our mistress! that tress and this tress 40 weave with thy wind into cu

s. the lady artemis. cancer. 1. how many are her servants? taurus. nine. cancer. 1. who are they? taurus. three for the dew; three for the rain; and three for the snow. cancer. 1. who are the great officers? 113 taurus. thyself, the warden of the holy graal. myself, the lord of the bow. a nymph, a satyr- pan. 1. and pan! cancer. brother pan, i command thee to honour our lady artemis. taurus. bear the cup of libation! cancer. 333-333-333 [pan" recites chorus from swinburne's "atalanta" when the hounds of spring are on winter's traces. the wolf that follows, the fawn that flies. taurus. the goddess stirs not. cancer. silence is the secret of our lady artemis. pan. hath no man lifted her veil? cancer. no man hath lifted her veil. taurus. bear the cup of libation! cancer. 333-333-333. it is th

llows, the fawn that flies. taurus. the goddess stirs not. cancer. silence is the secret of our lady artemis. pan. hath no man lifted her veil? cancer. no man hath lifted her veil. taurus. bear the cup of libation! cancer. 333-333-333. it is the hour of sealing up the shrine. taurus. let us banish the spirits of the elements["performs the lesser banishing ritual of the pentagram and returns] bear the cup of libation! cancer. 333-333-333. let us banish the spirits of the planets["performs the lesser banishing ritual of the hexagram and returns] cancer. bear the cup of libation! pan. 333-333-333. let us banish the holy emanations from the one, lest our lady's sleep be stirred["he banishes the sephiroth by the appointed ritual" 114 bear the cup of libation! cancer. 333-333-333. brother taurus

"performs the lesser banishing ritual of the hexagram and returns] cancer. bear the cup of libation! pan. 333-333-333. let us banish the holy emanations from the one, lest our lady's sleep be stirred["he banishes the sephiroth by the appointed ritual" 114 bear the cup of libation! cancer. 333-333-333. brother taurus, the shrine is well guarded. taurus. the shrine is perfectly guarded. satyr. bear the cup of libation! cancer. 333-333-333. pan. hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it

than i, a moon to swallow the sun! may he be like a lily-white goat, crisp as a thicket of thorns, with a collar of gold for this throat, a scarlet bow for his horns! cancer. may our lady artemis be favourable! taurus. may our lady artemis never be awakened [nymph "comes forward and dances her virginal dance" pan. of what worth is the gold in the mine? cancer. brother pan, be silent. nymph. bear the cup of libation! cancer. 333-333-333. pan["recites" mother of light, and the gods! mother of music awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the fl

and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord; as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a

reveal! bring us the word of the lord; as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! taurus. in vain thou askest speech from our lady of silence: cancer. bear the cup of libation! pan. 333-333-333["recites" roll through the caverns of matter, the world's irremovable bounds! roll, ye wild billows of ether! the sistron is shaken and sounds! wild and sonorous the clamour, vast in the region of death. live with the fire of the spirit, the essence and flame of the breath! sound, o sound! gleam in the world of the dark, where the chained ones shall tremble an

nd herald the daylight, and waken the sea! flame, o flame! crown her, o crown her with stars as with flowers for a virginal gaud! crown her, o crown her with light and the flame of the down-rushing sword! crown her, o crown her with love for maiden and mother and wife! hail unto isis! hail! for she is the lady of life! isis crowned! cancer. in vain thou invokest our lady of the moon! taurus. bear the cup of libation! cancer. 333-333-333. pan. must every star that saves the night gleam fearfully afar, give no man love, but only light, or cease to be a star? nay, there's no man since time began through the ages until now, but won the goal of his set soul, a star upon his brow! oh! though no star serene as thou shine in my night forlorn, come, let me set thee on my brow, and make its darkness

ALEX SANDERS THE KING OF THE WITCHES

diana, aphrodite, ariapxod and by many other names 'at my.altar, whenever you have need of anything, once a. month, and better it be when the moon.is full, then shall ye assemble in some secret place and adore the spirit of me whp am queen of all the witches. there shall ye assemble. ye shall be free from slavery, naked in your rites, sing, feast and dance. my law is love unto all beings. mine is the cup of the wine of life. i am the gracious goddess who gives the gift ofjoy unto all men 'i am the soul of nature who giveth life to the whole universe 'i am that which is attained at the end of desire: while all the. witches squat just within the circle,the high priest kneels.before the high priestess in the centre and says 'hail, aradia, pour forth thy love. i lowly bow before thee, i adore

olding the athame pointing upwards, while she says 'hear ye, mighty ones of the watchtowers, x [giving his name] has been consecrated a priest of the goddess' they all sit in a circle, the initiate beside the high priest in the place of honour. the high priest, on his knees, is given a cup of wine by the high priestess who then plunges her athame into it and says 'as the athame is to the male, so the cup is to the female, and when they are joined they become one in truth' they partake of the cakes and wine-communion with their god-and the ceremony ends. the ritual by which a first-grade witch becomes a secondgrader lasts several hours during which each member of the coven enacts part of a mystery play which tells the history of witchcraft from its earliest days. before the initiate can pre

ALEXANDRIAN BOOK OF SHADOWS OCCULT

of the circle, next i present the athame. this is the true witch's weapon and has all the powers of the magic sword, next i present the white-hilted knife. its use is to form all instruments used in the art. it can only be used in a magic circle, next i present the wand. its use is to call up and control certain angels and genii to whom it would not be meet to use the magic sword, next i present the cup. this is the vessel of the goddess, the cauldron of cerridwen, the holy grail of immortality. from this we drink in comradeship, and in honour of the goddess, next i present the pantacle. this is for the purpose of calling up appropriate spirits, next i present the scourge. this is the sign of power and domination. it is also used to cause purification and enlightenment. for it is written

magic sword (s (initiate silently redraws circle and returns sword with a s) h: second the athame (s (initiate silently redraws circle and returns sword with a s (initiate again recasts circle in silence (s &nbps; h: third, the white-hilted knife (s (initiate inscribes pentagram in new white candle. s) h: fourth, the wand (s (initiate circumambulates presenting wand to each quarter. s) h: fifth, the cup (s (initiate consecrates wine; may be assisted by h. s) h: sixth, the pentacle (s (initiate consecrates cakes; may be assisted by h. s) h: seventh, the cords (s (initiate, with help from partner, binds h. as s/he was bound to take this degree. s) h: eighth, the scourge. for learn, in witchcraft you must ever give as you receive, but ever triple. so where i gave thee three, return nine; whe

ye be really free, ye shall be naked in your rites; and ye shall dance, sing, feast, make music and love, all in my praise. for mine is the ecstasy of the spirit, and mine also is joy on earth; for my law is love unto all beings. keep pure your highest ideal; strive ever towards it; let naught stop you or turn you aside. for mine is the secret door which opens upon the land of youth, and mine is the cup of the wine of life, and the cauldron of cerridwen, which is the holy grail of immortality. i am the gracious goddess, who gives the gift of joy unto the heart of man. upon earth, i give the knowledge of the spirit eternal; and beyond death, i give peace and freedom and reunion with those who have gone before. nor do i demand aught in sacrifice; for behold, i am the mother of all living, a

will follow, but at a sabbat the great rite comes first. notes l from the witches' way by the farrars. wine blessing follows: working part of esbat circle (any worship circle) hps stands in god position before altar. hp fills a chalice with red wine and offers it up to her from his knees. hps takes athame between her palms and holds it above the chalice. hp: as the athame is to the male, hps: so the cup is to the female; both: and conjoined they bring blessedness. laying athame aside, hps accepts cup of hp (kiss, sips and returns it to him (kiss) who also sips and arises to pass it to a woman (kiss) to sip and hence from woman to man (kiss) and man to woman (kiss) about the circle. if more work is to be done, the cup makes the round but once and is returned to the altar, else it is replac

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

can eventually work. these formulas are based upon nine symbols which are now recognised: 1. the cross in its varying forms. 2. the lotus. 3. the triangle. 4. the cube. 5. the sphere and the point. 6. eight animal forms, the goat, the bull, the elephant, the man, the dragon, the bear, the lion, and the dog. 7. the line. 8. certain signs of the zodiac, hence the need for the study of astrology. 9. the cup, or the holy grail. all these symbols allied, interwoven, or taken in part, are combined to express one or other of the seven secrets. the initiate has to recognise them by sight as well as to hear them, and by an effort of the will to imprint them irrevocably upon his memory. this he is aided to do in three ways: first, by a long prior training in observation; this can be begun here and n

ALICE A BAILEY05 THE LIGHT OF THE SOUL

nergies of the third aspect, the holy ghost or brahma aspect. the energy of the spiritual man is that of the second aspect, the christ force, or buddhi. the object of evolution in the human family is to bring this christ force, the principle of buddhi, into full manifestation upon the physical plane and this through the utilization of the lower triple sheath. this triple sheath is the holy grail, the cup which is the- 126- the light of the soul copyright 1998 lucis trust receiver and container of the life of god. when the lower man is brought into proper response through attention to the four means of yoga already considered, two results begin to manifest in him and he is ready to use the remaining four means which will reorient him and bring him eventually to liberation. 52. through this

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

follow later and more slowly the footsteps of the striving aspirant; and all the time the fourth form is being built. 4. the form of the causal body. this is the vehicle of the higher consciousness, the temple of the indwelling god, which seems of a beauty so rare and of a stability of so sure a nature that, when the final shattering comes of even that masterpiece of many lives, bitter indeed is the cup to drink, and unutterably bereft seems the unit of consciousness. conscious then only of the innate divine spirit, conscious only of the truth of the godhead, realizing profoundly and to the depths of his being the ephemeral nature of the form and of all forms, standing alone in the vortex of initiatory rites, bereft of all on which he may have leant (be it friend, master, doctrine or envi

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

s is so frequently the case today. dr. van der leeuw tells us "if we would enter the kingdom this attitude must change to that of christ whose love has become radiating, ever giving out to the surrounding world, whether deserving or not, whose life is centred in the divine, common to all. in him there is no remnant even of a separated personality, battling for its own existence or aggrandizement; the cup of his existence is emptied of all that is personal and become filled with the wine of the divine life, shared by all. we, by continuous though possibly unconscious effort, may maintain the centre of separate life which we call our personality; if we would follow christ, we have to give up the laborious struggle for individual assertion in the desire to be the life of the whole rather than

s the life,"22 and it is the living christ that makes it possible for all to become citizens of that kingdom. it is the life of christ in each of us which makes us sons of the father, not his death which makes us sons. nowhere in the gospel story does an opposite statement find support. christ, at the communion service, gave- 101- from bethlehem to calvary copyright 1998 lucis trust his disciples the cup to drink, saying "this is my blood of the new testament, which is shed for many for the remission of sins."23 but these are his only references to blood in its remedial aspect, so strongly emphasised in the epistles, and he himself nowhere correlates blood with the crucifixion. he speaks in the present tense, and does not relate the blood to the new birth or to the crucifixion, or make it

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ot warrant your return to the ashram of k.h; the work there would be hard but- 323- discipleship in the new age- volume ii copyright 1998 lucis trust not of the same kind, and there would not be so much need for contact work on the physical plane. i claimed that you were strong enough for the dual test; k.h. felt that you probably were, but that there was no need to ask a disciple always to drink the cup of sacrifice to its very last drop not at least until the crucifixion initiation is your right. the task today proffered you, and its incidental strain and suffering, will be of another kind and the pain endured will be largely mental, but "you can take it" as the saying is. it was decided to let you attempt the task demanded for three years or for seven (according to your own choice) and

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

he mark or indication (the signature as medieval occultists used to call it) of a new type of salvation or salvage. up till now the mark of the saviour has been the cross, and the quality of the salvation offered has been freedom from substance or the lure of matter and from its hold a freedom only to be achieved at a great cost. the future holds within its silence other modes of saving humanity. the cup of sorrow and the agony of the cross are well-nigh finished. joy and strength will take their place. instead of sorrow we shall have a joy which will work out in happiness and lead eventually to bliss. we shall have a strength which will know naught but victory and will not recognise disaster. even the black lodge knew of this change in the mode of salvation, and hastily founded its groups

g grows with steady radiance till the warm light of some blazing lamp comes to the mind of the wanderer by the way. pass on, o pilgrim, with steady perseverance. no candle light is there nor earth lamp fed with oil. ever the radiance grows till the path ends within a blaze of glory, and the wanderer through the night becomes the child of the sun, and enters within the portals of that radiant orb. the cup of karma there is a cup held to the lips of those who drink, by four great lords of karma. the draught within that cup must all be drained, down to the nethermost drop, e'er it is possible to fill the cup with a purer, sweeter one. the seven lords of cosmic love await the hour of filling. the cup is naught. the draught within distils forth drop by drop. it will not all be drained until the

o the lips of those who drink, by four great lords of karma. the draught within that cup must all be drained, down to the nethermost drop, e'er it is possible to fill the cup with a purer, sweeter one. the seven lords of cosmic love await the hour of filling. the cup is naught. the draught within distils forth drop by drop. it will not all be drained until the final hour wherein the pilgrim takes the cup. he lifts it from the hand of those who, bending, hold it to his lips. until that day the cup is held, and in inner blind dismay the pilgrim drinks. after that hour he lifts his head he sees the light beyond; he takes the cup and, with a radiant joy, drains to the very dregs- 498- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the contents o

e cup. he lifts it from the hand of those who, bending, hold it to his lips. until that day the cup is held, and in inner blind dismay the pilgrim drinks. after that hour he lifts his head he sees the light beyond; he takes the cup and, with a radiant joy, drains to the very dregs- 498- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the contents of the cup are changed; the bitter now becomes the sweet; the fiery essence then is lost in cool, life-giving streams. the fire absorbed within has burned and scarred and seared. the draught now taken soothes the burns; it heals the scars and permeates the whole. the four bend down and see the work. they release the cup of karma. the tender lords of cosmic love then mix another draught, and when the

re absorbed within has burned and scarred and seared. the draught now taken soothes the burns; it heals the scars and permeates the whole. the four bend down and see the work. they release the cup of karma. the tender lords of cosmic love then mix another draught, and when the cup is empty seen (emptied by conscious will) they pour within that which is needed now for broader, larger living. until the cup has once been used, filled, drained, and seen as naught, it cannot safely hold within that which is later given. but when to utter emptiness the pilgrim drains the cup then to the world in torment now he turns. with cup in hand (drained once, filled again, and refused to selfish need) he tends the need of struggling men who tread the way with him. the draught of love, of sacred fire, of co

cup in hand (drained once, filled again, and refused to selfish need) he tends the need of struggling men who tread the way with him. the draught of love, of sacred fire, of cool, health-giving stream he lifts not towards himself but holds it forth to others. upon the road of weary man he becomes a lord of power power gained through work accomplished, power reached through conscious will. through the cup of karma drained he gains the right to serve. look on, o pilgrim, to the goal. see shining far ahead the glory that envelops and the light that naught can dim. seize on the cup and swiftly drain, delay not for the pain. the empty cup, the steady hand, the firm and strong endeavour lead to a moment's agony and thence to radiant life. the listening pilgrim listen, o pilgrim, to the chanting

as the path is neared, clearer the light shines out. forth through the chalice gross and dark that forms the foundation shines the light supernal, till all who see the radiation cry out within themselves "behold, a god is here" forth from the chalice rosy red shines the inner glow, till soon the red of earth desire becomes the glow of heaven's fire, and all is lost save aspiration that shades not the cup with karmic colour. forth from the chalice blue shines and glows the inner light divine till all the forms are burnt and gone, and naught is left save one divine abstraction. naught but the shells remain below, naught but the forms for use, and at the culmination what strange event is seen? tarry, o pilgrim, at the strange appearance, with bowed head watch the progress of the fire. slowly

ALICE BAILEY THE LABOURS OF HERCULES

ve there 9 x 10+ 5. nine is the number of initiation, ten is the number of human perfection, five is the number of man, and thus in this grouping of stars we have the story of man, of the personality, the initiate and his ultimate spiritual achievement. the three symbolic constellations there is an immense constellation called hydra, the serpent, associated with the sign leo. we find also crater, the cup, and corvus, the raven. all three sum up in their significance the problem of the man who is seeking initiation. they picture to him distinctly and clearly the work that he has to do. as leo [106] the king, the soul, starts upon his work, he realizes that he has the cup of suffering and of experience to drink, the serpent of illusion to overcome, and the bird of prey to eliminate hydra, th

lies under three constellations and its number 6 is, therefore, three times potent. ten is the number of completion. six expresses, therefore, the limitations of the body nature working through form and the utilization of the personality; it symbolizes god in nature, whether cosmically or individually. hydra the serpent, represents the matter aspect, as it veils and hides the soul. the crater, or the cup, has in it thirteen stars of ordinary magnitude and about- 62- the labours of hercules ninety small stars, though some books of astronomy say three brilliant stars and ninety small. so we have again the number of matter, or of form-taking, and the number of what is called "apostasy, and of "the turning of the back, as judas iscariot did, upon the soul or christ aspect. this cup forms reall

out- 62- the labours of hercules ninety small stars, though some books of astronomy say three brilliant stars and ninety small. so we have again the number of matter, or of form-taking, and the number of what is called "apostasy, and of "the turning of the back, as judas iscariot did, upon the soul or christ aspect. this cup forms really part of the body of the hydra, for the stars at the foot of the cup form part of the body of the serpent, and both constellations claim them. it is the cup that every human being has to drink, full of that which he has distilled out of his experience in matter. it is the cup of obligation certain of the ancient masonic rituals, and symbolizes the drinking of that which we have ourselves brewed. in other words, the same truth can be expressed in the words o

amsa's right wing, u its left, and m its tail (the chakras by c. w. leadbeater) in the zodiac of denderah, leo and the three attendant constellations are pictured as forming one great sign, for the lion is seen treading on the serpent. corvus, the raven, is perched upon the lion's shoulder, while below is a plumed female figure (again, the symbol of matter) holding out two cups, for there is ever the cup which symbolizes the cup of experience, the cup of penalty. the cup is the cup which is offered to the initiate, to which christ referred in the garden of gethsemane, when he pleaded that the cup be taken away from him, but which he ended by drinking. so hercules, the aspirant, expressing himself in leo, visions the great battle that lies ahead of him, knows that his past must work out to

ailed at the sixth gate, and had to begin again at the bottom, and make reparation for his lack of love and understanding. it often happens to advanced disciples. the third constellation holding promise of the future is bootes "the one who is coming, the savior in pisces who frees humanity from subservience to the form. virgo itself is a cup-shaped constellation with three mainstars outlining it, the cup of communion, of which the christ said "drink ye all of it; in its highest meaning the holy grail.the brightest star is spica, which means "the ear of corn. christ was born in bethlehem, which means "the house of bread. we say "give us this day our daily bread, manna, bread from heaven, or the bread and wine of the communion. ever this symbology of bread runs through the old and new testam

ANALYSIS OF THE 5 6 INITIATION

and red rose are a symbol of first cause, the beginning, the dawn. it is further symbolized by the virgin mother and the great work. nequaquam vacuum means "nowhere a void" this is the motto written about the lion. it can be summed up in saying that "before abraham was "i am" the eagle and the chalice stand for the blood that must be shed for the remission of sins. it is the purifying waters from the cup of the stolistices. libertas evangelii, the "liberty of the gospel" is the free will that only the adept can process. in addition, the sacrifice of the cross is a doorway to freedom without the restriction of the law. the man and the dagger explain the final result. w is b, the tarot card being the hierophant. the dagger is the tool through which the adept/hierophant must cut through the r

nced power. all kneel. the higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pastos. the altar is moved, the lid is removed, and within the pastos is osiris undivided. osiris is central and perfect. the chief adept (osiris, not yet glorified but both dead and alive evermore, addresses the candidate. here, the aspirant may co

BASIL VALENTINE TWELVE KEYS

vebooks all rights reserved. this product is for personal use only and not for resale. copyright violations will be prosecuted by law. toutes les droites sont reserves. tutti i diritti riservati. todos les derechos reservados. twelve keys of basil valentine 3 of 95 the preface of basilius valentinus, the benedictine concerning the great stone of the ancient sages. when i had emptied to the dregs the cup of human suffering, i was led to consider the wretchedness of this world, and the fearful consequences of our first parents disobedience. then i saw that there was no hope of repentance for mankind, that they were getting worse day by day, and that for their impenitence god s everlasting punishment was hanging over them; and i made haste to withdraw myself from the evil world, to bid farew

BLACK WITCHCRAFT

the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through self-love can the essence of the pentagram be sensed and understood. he refers to hecate or lilith (via diana) as being hell's dark mistress, heaven's queen. this is the dual nature of the devil and his bride, the adversary. that by both sabbat rites does the cup of heaven (aethyr, luciferian sabbat) and hell (infernal, chthonic sabbat) are filled. cain was the son born of by some accounts samael (the devil) and lilith (through eve, the first satanist and witch. it is said within the dark traditions that the bible is mistaken with regards to cain s true parentage. cain was in fact a half human, half demon bastard child of adam and lilith. it was fo

BLAVATSKY H P ANTHROPOGENESIS

eappearing on this globe, in the third manvantara, as kings, rishis and heroes (read third root-race. this tenet, being too philosophical and metaphysical to be grasped by the multitudes, was, as already stated, disfigured by the priesthood for the purpose of preserving a hold over them through superstitious fear. the supposed "rebels" then, were simply those who, compelled by karmic law to drink the cup of gall to its last bitter drop, had to incarnate anew, and thus make responsible thinking entities of the astral statues projected by their inferior brethren. some are said to have refused, because they had not in them the requisite materials- i.e, an astral body- since they were arupa. the refusal of others had reference to their having been adepts and yogis of long past preceding manvan

rows near nagpur (the city of snakes. the eminent scholar saw in this "another and very extraordinary addition to the mass of evidence. that a branch of the nomadic tribes, who swept at an early date over europe, penetrated into india also" we say lemuria, atlantis and her giants, and the earliest races of the fifth root-race had all a hand in these betyles, lithoi, and "magic" stones in general. the cup marks noticed by sir j. simpson, and the "holes scooped out on the face" of rocks and monuments found by mr. rivett-carnac "of different sizes varying from six inches to an inch-and-a-half in diameter, and in depth from one to one-and-a-half inch. generally arranged in perpendicular lines presenting many permutations in the number and size and arrangement of the cups- are simply written re

it the most primitive style of marking or recording; something of the sort having been adopted by the american inventors of the morse code of telegraphic writing, which reminds us of the ahgam writing, a combination of iong and short strokes, as mr. rivett-carnac describes it "cut on sandstone" sweden, norway, and scandinavia are full of such written records, the runic characters having followed the cup-marks and long and short strokes. in "johannes magnus' infolio" one sees the representation of the demi-god, the giant starchaterus (starkad, the pupil of kroszharsgrani, the magician) who holds under each arm a huge stone covered with runic characters; and starkad, according to scandinavian legend, went to ireland and performed marvellous deeds in the north and south, east and west (see "

BLAVATSKY H P COSMOGENESIS

rean sphere, was called into being by horus-apollo, the sun god, who caused it to evolve out of the mundane egg* in the scandinavian cosmogony- placed by professor max muller, in point of time, as "far anterior to the vedas" in the poem of voluspa (the song of the prophetess, the mundane egg is again discovered in the phantom-germ of the universe, which is represented as lying in the ginnungagap- the cup of illusion (maya) the boundless and void abyss. in this world's matrix, formerly a region of night and desolation, nebelheim (the mist-place, the nebular as it is called now, in the astral light) dropped a ray of cold light which overflowed this cup and froze in it. then the invisible blew a scorching wind which dissolved the frozen waters and cleared the mist. these waters (chaos, called

BLUE EQUINOX

thereon passed into the desolate land of barren words. and they that sealed up the book into their blood were the chosen of adonai, and the thought of adonai was a word and a deed; and they abode in the land that the faroff travellers call naught. 60. o land beyond honey and spice and all perfection! i will dwell therein with my lord for ever. 61. and the lord adonai delighteth in me, and i bear the cup of his gladness unto the weary ones of the old grey land. 62. they that drink thereof are smitten of disease; the abomination 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 toge

f the law by the word of nuit, saying .none. and two. for i am divided for love.s sake, for the chance of union, and therefore .if this be not aright: if ye confound the space marks, saying, they are many. then expect the direful judgements. now therefore by the favour of thoth am i come to the end of this my book: and do you arm yourselves accordingly with the four weapons: the wand for liberty, the cup for love, the sword for life, the disk for light: and with these work all wonders by the art of high magick under the law of the new on, whose word is qelhma. 126 a psalm the lord hath brought me into the house of darkness; by stealth hath the lord drawn me into night. i beheld blackness that encompassed me; mine eyes were darkened in the house of darkness. there came into my nostrils the

es in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the stele of revealing in reproduction, with four candles on each side of it. below the stele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. the equinox 250 forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a sm

is lance. during the previous speeches the priestess has, if necessary, as in savage countries, resumed her robe. the priest: io io io iao sabao. kurie abrasax kurie meithras kurie phalle. io pan, io pan pan io isxuros, io athanatos io abroton io iao. xaire phalle kaire panphage kaire pangenetor. hagios, hagios, hagios iao. liber xv 259 the priestess is seated with the paten in her right hand and the cup in her left. the priest presents the lance, which she kisses eleven times. she then holds it to her breast, while the priest, falling at her knees, kisses them, his arms stretched along her thighs. he remains in this adoration while the deacon intones the collects. all stand to order, with the dieu garde, that is, feet square, hands, with linked thumbs, held loosely. this is the universal

lone +5 on cup alone. the priest: life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit! he touches the host with the lance. by the virtue of the rod be this bread the body of god! he takes the host. touto .esti to soma mou. the equinox 264 he kneels, adores, rises, turns shows host to the people, turns, replaces host, and adores. music. he takes the cup. vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit! he touches the cup with the lance. by the virtue of the rod be this wine the blood of god! he takes the cup. touto .esti to pothrion tou .aimatos mou. he kneels, adores, rises, turns, shows the cup to the people, turns, replaces the cup, and adores. music. for this is the

he priestess, who kisses it; he then touches her between the breasts and upon the body. he then flings out his arms upward, as comprehending the whole shrine. let this offering be borne upon the waves of aethyr to our lord and father the sun that travelleth over the heavens in his name on. he closes his hands, kisses the priestess between the breasts, and makes three great crosses over the paten, the cup, and himself. he strikes his breast. all repeat this action. hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benediction in the name of iao. liber xv 265 he makes three crosses on paten and cup together. he uncovers the cup, genuflects, takes the cup in his left hand and the host in his r

repeat this action. hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benediction in the name of iao. liber xv 265 he makes three crosses on paten and cup together. he uncovers the cup, genuflects, takes the cup in his left hand and the host in his right. with the host he makes the five crosses on the cup+ 1+ 3+ 2+ 5+ 4 he elevates the host and the cup. the bell strikes. agios agios agios iao. he replaces the host and the cup, and adores. vii of the office of the anthem the priest: thou who art i, beyond all i am, who hast no nature and no name, who art, when all but thou are gone, thou, centre and secret of the sun, thou, hidden spring of all things known and unknown, thou aloof, alone, th

rt thereof shall be set to music, which may be as elaborate as art can devise. but even should other anthems be authorized by the father of the church, this liber xv 267 shall hold its place as the first of its kind, the father of all others) viii of the mystic marriage and consummation of the elements the priest takes the paten between the index and medius of the right hand. the priestess clasps the cup in her right hand. the priest: lord most secret, bless this spiritual food unto our bodies, bestowing upon us health and wealth and strength and joy and peace, and that fulfilment of will and of love under will that is perpetual happiness. he makes+ with paten and kisses it. he uncovers the cup, genuflects, rises. music. he takes the host, and breaks it over the cup. he replaces the right

ts, rises. music. he takes the host, and breaks it over the cup. he replaces the right-hand portion in the paten. he breaks off a particle of the left-hand portion. touto esti to sperma mou .o pathr estin .o huios dia to pneuma agion. aumgn. aumgn. aumgn. he replaces the left-hand part of the host. the priestess extends the lance-point with her left hand to receive the particle. the priest clasps the cup in his left hand. together they depress the lance-point in the cup. the priest and the priestess: hriliu. the priest takes the lance. the priestess covers the cup. the equinox 268 the priest genuflects, rises, bows, joins hands. he strikes his breast. the priest: o lion and o serpent that destroy the destroyer, be mighty among us. o lion and o serpent that destroy the destroyer, be mighty

e law. the people: love is the law, love under will. he lowers the lance, and turns to east. the priestess takes the lance in her right hand. with her left hand she offers the paten. the priest kneels. the priest: in my mouth be the essence of the life of the sun! he takes the host with the right hand, makes with it on the paten, and consumes it. silence. the priestess takes, uncovers, and offers the cup, as before. the priest: in my mouth be the essence of the joy of the earth! he takes the cup, makes on the priestess, drains it and returns it. silence. he rises, takes the lance, and turns to the people. the priest: there is no part of me that is not of the gods. liber xv 269 (those of the people who intend to communicate, and none other should be present, having signified their intention

o bring light to them that dwell upon the earth. on the left hand path, the adept, wishing to keep all that he has, shuts himself up in a tower of silence, there to suffer the progressively degrading agony of slow dispersion. for on the right hand path the master of the temple is.momentarily.after a fashion.at rest. his intellectual and physical forces are acting in the world, but his blood is in the cup of babalon, a draught to awaken the eld of the all-father, and all that remains of him is a little pile of dust which only waits the moment when it shall be burnt to ashes. 49. to perish doomed is he, who out of fear of mara refrains from helping man, lest he should act for self. the the equinox 56 pilgrim who would cool his weary limbs in running water, yet dares not plunge for terror of

anoo, the wall that shall hedge in the holy isle, the dam that will protect thy mind from pride and satisfaction at thoughts of the great feat achieved. here again is one of those unfortunate passages which enables the superficial to imagine that the task of the adept is to hunger strike, and wear the blue ribbon, and give up smoking. the first paragraph of this verse rather means that filling of the cup of babalon with every drop of blood, which is explained in liber 418. the higher ego..holy isle..is not the thinking self; it is the .dwarf-self. the self which is beyond thinking. the aspirant is now in fact beyond thought, and this talk of building high the wall or dam is too much like poetry to be good sense. what it means is .beware lest the reawakened ego, the chiah, should become sel

and female are again interchanged. above chiah and neschamah is jechidah, and in the lower aspect of that, one has again become the receptacle of the infinite, not that which penetrates the infinite. there are two formul of making two things one. the active formula is that of the arrow piercing the rainbow, the cross erected upon the hill of golgotha, and so on. but the passive formula is that of the cup into which the wine is poured, that of the cloud which wraps itself around ixion. it is very annoying to hear that the narjol is safe. this is .dipus-complex. why not .safe in the arms of jesus? devil fly away with this .eternal rest. stuff! give me a night.s rest now and again; a dip into the tao, and then.off we go again! 74. know, conqueror of sins, once that a sowani hath cross.d the s

BOOK T

the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the scale. beneath his horse's feet is the sea. from the cup issues a crab. book t page 6 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 degree of aquarius to 20 degree of pisces, thus including the greater part of pegasus. fire of water king of undines and nymphs. x. the queen of the thron

ed in a chariot drawn by an eagle. on the wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 degree libra to 20 degree scorpio. air of water prince and emperor of nymphs or undin

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

y it stand in strength, ever watching over our circle" s/he kisses the blade of her/his athame and returns to the circle. priest/ess raises athame and draws a pentagram, saying: priestess "all hail the four quarters and all hail the gods! we bid the lord and lady welcome and invite that they join with us, witnessing these rites we hold in their honor. all hail" all "all hail" priest "let us share the cup of friendship" priest takes the goblet and pours a little of the wine onto the ground, or into the libation dish, saying the names of the gods. he then takes a drink and passes the goblet to the priestess. she drinks and passes it to the nearest covener on her left, who drinks and passes it on to the next. the goblet goes all around the circle until all have drunk and it is returned to the

seography, is a perennial favorite of the divinatory arts. it can be fairly easily learned. for best results use china tea, brewed in a pot without a strainer, of course. the tea is poured into a cup which should have a wide top and small base. do not use a cup with any form of pattern on the inside it could be very confusing! the subject should drink the tea but leave sufficient in the bottom of the cup to distribute the leaves around the sides when turned. ask her to take hold of the handle and rotate the cup slowly, three times clockwise, allowing the remains of the tea to come up to the rim of the cup and so to be distributed. then she is to invert the cup completely on its saucer. taking up the cup from there, you can begin your divination. you are going to interpret the various shape

ask her to take hold of the handle and rotate the cup slowly, three times clockwise, allowing the remains of the tea to come up to the rim of the cup and so to be distributed. then she is to invert the cup completely on its saucer. taking up the cup from there, you can begin your divination. you are going to interpret the various shapes and forms made by the tea-leaves on the sides and bottom of the cup. to do this, with some sort of accuracy, there is a time scale you must remember. the rim of the cup, and close to the rim, represents the present and the coming two or three weeks. as you move down the sides, so you go further into the future. the very bottom of the cup is the very far distant future. your starting point is the handle of the cup. this represents the subject, so that symbo

member. the rim of the cup, and close to the rim, represents the present and the coming two or three weeks. as you move down the sides, so you go further into the future. the very bottom of the cup is the very far distant future. your starting point is the handle of the cup. this represents the subject, so that symbols close to the handle affect her directly, while symbols on the opposite side of the cup may only have a passing effect. if the symbols you see are particularly well defined, then she is very lucky. the less well defined, the less decisive and more prone to hindrance. stars denote success; triangles fortune; squares mean protection; circles mean frustration. straight lines indicate definite plans; wavy lines uncertainty; dotted lines mean a journey. any numbers you see could b

she is very lucky. the less well defined, the less decisive and more prone to hindrance. stars denote success; triangles fortune; squares mean protection; circles mean frustration. straight lines indicate definite plans; wavy lines uncertainty; dotted lines mean a journey. any numbers you see could be indicators of years, months, weeks, days or hours. usually if you see them in the upper half of the cup you can think in terms of hours or days; in the lower half, weeks, months or years. letters are the initials of people of importance to the subject, be they friends, relatives or business associates. as with most forms of divination, you should interpret what you feel about what you see, rather than going by hard and fast "meanings. as a start, however, here are the traditional interpretat

s made by the dirt in the same way that you would the tea-leaves. similarly, on a smaller scale, draw a circle on a sheet of paper. blindfold your subject and let her fill the circle with random dots, with a felt-tip marker or similar. these dots can then be interpreted in the same manner. for both of these you would need to make a mark where the subject stands/sits, to indicate the equivalent of the cup handle. numerology you have had a brief introduction to numerology in lesson three. pythagoras said "the world is built upon the power of numbers. he it was who reduced the universal numbers to the nine primary ones. any number, no matter how high, can be so reduced. for example, the number 7,548,327 would be 7+5+4+8+3+2+7= 36, in turn further reduced to 3+6= 9. in this way all numbers can

ading, the final outcome for your friend is the five of pentacles. what is your interpretation of that card in that position? 4. if you do not own a crystal ball but want to try scrying, what could you use in its place? 5. in cheiromancy, what is the difference between the left hand and the right, for purposes of interpretation? 6. when reading tealeaves you see a bell and a horseshoe low down in the cup, but by the handle. what do they mean? 7 (a) what can you say about john f. kennedy (going just by the name) according to numerology (b) by numerology, were napolean and josephine compatible? 8. an astrological chart shows a pisces ascendant. what could you say about the person? please read: the book of changes by j. blofeld 1-omzgbyr.wilhelm the seventh sense by kenneth roberts numerology

son was born with and the course the life would have taken if things had proceeded unchanged. the right hand shows what has been made of the life to date (with a left-handed person, these are reversed. 6. the symbols mean good news, good luck and the start of some new enterprise (possibly, though not necessarily, a wedding. being near the handle, they closely affect the subject. being low down in the cup, they are in the future; possibly quite a way off. 7 (a) john f kennedy= 1685 6 255547= 59= 14= 5 there is a preponderance of 5s (in fact, five of them, which is also the name number itself. number 5 people make friends easily and get along well with persons of almost any number. they are quick in thought and in decisions (b) napolean= 51763565= 38= 11= 2 josephine= 161578955= 47= 11= 2 ob

CASE PAUL F THE BOOK OF TOKENS

sented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a 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 th

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

jects and areas by sprinkling it, add it to your bath, drink it, put it in your pets' bowl and use it to water your plants. one way of unobtrusively absorbing the protection of sacred water is to keep some in a mineral water bottle so you can dab it on your wrists and temples at times of stress or take a drink if you feel worried or under threat from a person who exudes hostility. add a little to the cup when making tea or coffee for an adversary. you are not giving away your power but, by the threefold law, creating harmony in the source of the trouble. sacred water can also be poured on earth that has become barren or spoiled and into polluted seas and rivers. a ritual for consecrating water if you are carrying out a special healing or protective ritual, you might wish to use this slight

DANCE OF THE WITCHES

e tips of your thumbs and the tips of your index fingers together at the same time, forming a triangle with your two hands, a triangle that you can look through. look through it at the altar, and frame the light in this triangle, and slowly pronounce the following phonetic formula: oz. ah. el. drag the syllables out. then, step into the circle and go to the four implements (the cord, the arthame, the cup, and the bowl) which should be right in the center of the triangle. kneeling, hold your hands over them and say "i bless these holy implements in the name of the devil the great reverser, secret lord of the wise powers above the land and below it, take heed" then stand straight up, holding the cord out before you, and walk directly towards the altar, and when you reach the east, walk count

on what you are doing- walking and holding this item out before you. walk straight towards the altar with the arthame, and when you reach the eastern tip, walk counterclockwise around the circle fully once, arriving back at the east, and when you do, kneel and place the arthame down, slowly pronouncing the following phonetic formula as you do: bah. sah. jawn. now you return to the center, pick up the cup and bowl, and holding them out in front of you, facing the altar, you walk towards it. when you get to the east, you go counterclockwise around the circle, arriving at the east, again, and you keep going counterclockwise till you arrive at the south. then, you kneel and place the cup and bowl at the south point, slowly pronouncing the following phonetic formula as you do: ah. kare. uh. lik

g, you begin to go in a counterclockwise steady pace around the circle, but you must chant something as you do- a quaint thing someone taught me that goes like this" hobbe ho hou, john 'i co, hobbe ho hou kern" phonetically, you would say hob. ho. hoo. john eh ko. hob. ho. hoo. kern. you must go around the circle chanting this, and when you reach an implement, such as the cord, or the arthame, or the cup and bowl, you have to take a short leap over it, more like a short hop. don't get going too fast; stay with the steady chant and pacing, and the sounds. your awareness has to be with whatever you are doing at any given moment, totally, and you must do each action, meaningfully and with full attention and slow, steady deliberateness. you have to make three rounds like this, then stop in the

h full awareness of every single solitary infernal sound, motion, and action, i can assure you, you will be in a fine trance state, and no doubt shaking hooves with the great being i have come to fondly refer to as "father. the real way to end this delightful rite is to retrieve the bowl and cup from the west, and place them down in the center of the triangle before you, and pour some dark ale in the cup, and raise it to the altar, chanting the formula oz. ah. el. as you lift it, and chanting that once over the cup before you lift it. then, you drink half of the cup, and pour the rest in the bowl. you carry the bowl to the east, and leave it either on the altar, or on the ground before the altar. some find that if you concentrate on some goal you need to accomplish or on something you need

DAVID ICKE THE BIGGEST SECRET

aul and, morespecifically, in. provence!9 no wonder the vine (bloodline/knowledge) can beidentified in this very part of france. centuries later it became one version of the holygrail story of so much myth and legend. these are the symbolic stories of king arthur(another sun, and they can also be seen in the tarot cards and the music and art ofeurope for centuries. the grail has been portrayed as the cup or chalice which held theblood of jesus at the crucifixion. but this blood was merely symbolic of the bloodwhich flowed in the ancient rituals in which lambs were sacrificed at the spring equinoxand, for the more initiated, the bloodlines which go back to the reptilian gods. in theearly manuscripts of the grail stories, the holy grail is called the sangraal. how closethis is to the sang ra

ossbreeds who followed adam. it is this gra-al that became the so-called holy grail and this is why its equvilant in old french means blood royal. thegrant of arms emblem in sumer was. a cup of waters or a rosi-crucis or dew cup.it is described in egyptian, sumerian, phoenician and hebrew records as a cupdecorated with a red cross within a circle. this is the true origin of the grail cup. itwasnt the cup that caught the blood of jesus at the crucifixion because there was nojesus or crucifixion. it was the cup that symbolised the womb and the bloodline of themost pure of the reptilian crossbreeds which is passed on most crucially through thefemale. the term rosi-crucis was also the origin, quite obviously, of the rosicrucians,an ancient secret society which has schemed and manipulated to en

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

.d, used to cast a magick circle in the tradition of the hermetic order of the golden dawn [g.d (q.v. this ritual is used by adepts to consecrate and cleanse a hall (room) as a preparation for any magickal ritual, especially operations of gray magick (q.v. water: one of the five magickal elements. it has the properties of being cool and moist. the element of the west. the elemental weapon/tool is the cup or chalice. waxing (moon: the moon from when the new moon can just be seen to the time of the full moon. western occultism: the magick of europe and english speaking nations around the world that has descended from the magick of sumeria, babylonia, egypt, greece, rome, the arabs and the jews, as well as from the indigenous european magick of ancient times. it's range is roughly coequal wit

DION FORTUNE MYSTICAL QABALA

er. aima, the bright fertile mother. khorsia, the throne. marab, the great sea. god-name: jehovah elohim. mystical qabala page 94 archangel: tzaphkiel. order of angels: aralim, thrones. mundane chakra: shabbathai, saturn. spiritual experience: vision of sorrow. virtue: silence. vice: avarice. correspondence in microcosm: the right side of the face. symbols: the yoni. the kteis. the vesica piscis. the cup or chalice. the outer robe of concealment. tarot cards: the four threes. three of wands: established strength. three of cups: abundance. three of swords: sorrow. three of pentacles: material works. colour in atziluth: crimson. in briah: black. yetzirah: dark brown. assiah: grey flecked pink [page 140] i 1. binah is the third member of the supernal triangle, and the task of its elucidation

circle is used. 53. the three of wands is called the lord of established strength. here again we have the idea of power in equilibrium, which is so characteristic of binah. wands, be it remembered, represent the dynamic yod force. this force, when in the sphere of binah, ceases to be dynamic and becomes consolidated [page 160] mystical qabala page 108 54 cups are essentially the female force, for the cup or chalice is one of the symbols of binah and is intimately allied with the yoni in esoteric symbolism. the three of cups is, therefore, at home in binah, for the two sets of symbols reinforce each other. the three of cups, which is aptly named abundance, represents the fertility of binah in her ceres aspect. 55. the three of swords, however, is called sorrow, and its symbol in the tarot p

l obesity. 24. geburah is the dynamic element in life that drives through and over obstacles. the character which is lacking in martian aspects never gets to grips with life. those who have had to depend on a non-geburah bread-winner know that love is not a complete solution of life's problems. we must learn to love and trust the mailed warrior with the sword as well as divine love which gives us the cup of cold water and says "come unto me all ye that are weary and heavy laden" 25. when we have learnt to kiss the rod and realise the value of astringent experiences we have taken the first of the geburah initiations; and when we have learnt to lose our lives in order to find them, we have taken the second. there is a certain type of courage which does not fear dissolution, for it knows that

r plexus, and by its position when the tree is built up in the aura. consequently the breast jewel of the adept is held to be the focus of the tipharic force, whatever operation may be performed. the actual force, operating in its own sphere, is represented by the magical weapon assigned to it. for instance, an adept performing an operation of the element of water would have as his magical weapon the cup, and with the cup would make all signs, and upon the cup would concentrate the force called down by invocation. but upon his breast would be the sigil of the element of water, and this would be recognised as representing the spiritual factor in the operation, and as referring to the archangel over that particular kingdom. unless the adept understands the significance of his lamen, as disti

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

the undines, the phlegmatic; and the sylphs, the bilious. their signs are as follows: the hieroglyphs of the bull for the gnomes, and we command them with the sword; of the lion for the salamanders, and we command them with the forked wand, or the magic trident; of the eagle for the sylphs, and we command them with the holy pentacles; finally with aquarius for the undines, and we evoke them with the cup of libations. their respective sovereigns are, gob for the gnomes, djiu for the salamanders, paralda for the sylphs, and nicksa for the undines. when an elementary spirit comes to torment, or at least to annoy the inhabitants of this world, we must conquer it by means of air, water, fire and earth, blowing, sprinkling, burning perfumes, and tracing on the earth the star of solomon and the

fire and earth, blowing, sprinkling, burning perfumes, and tracing on the earth the star of solomon and the sacred pentagram. these figures should be perfectly regular, and made either with coals from the consecrated fire, or with a reed dipped in diverse colors which we mix of pulverized magnet. then, while holding in the hand the pentacle of solomon, and taking by turns the sword, the wand, and the cup, we pronounce in these terms and in a loud voice the conjuration of the four. caput mortuum, impeert tibi dominus per vivum et devotum serpentem. cherub, imperet tibi dominus per adam jotchavah! aquila errans, imperet tibi dominus per alas tauri. serpens, imperet tibi dominus tetragrammaton per angelum et leonem! michael, gabriel, raphael, anael! fluat u dor per spiritum eloim. maneat terr

ELLIS LOW TWELVE 1907

he words `if it should ever be in my power to do you any favor, no matter of what character, i beg that you give me the opportunity "bear in mind that all this took place in i 85 i. ten years after ten years 93 later came our great civil war. you people in the north know nothing of what we suffered in the border states, nor, indeed, do the people of the south itself, though they have had to drink the cup to its dregs. but in knoxville, as in certain parts of kentucky and missouri, it was unadulterated hell, for the secessionists and unionists were about equally divided. it grew hotter and more frightful every day. in the same city, the same street, the same square, the same house, men met who were eager to spring at one another's throats and were only waiting for the chance to do so. i was

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

st the edges of the slate resting on the table, may bangs, one of the sisters, wedged open the slate by means of a small rubber wedge; the letter, when abstracted, was dropped on to a sort of gridiron arrangement that lay on the carpet. it was promptly drawn backward under a slit in the door into the next room, where lizzie bangs, the other sister, steamed the envelope. in the meantime the ink in the cup had time to evaporate so that it appeared to have been used. a number of testimonies vouching for the bangs sisters are printed in james coates s photographing the invisible. but there is no doubt that some of the charges of fraud brought against them in their early career were well borne out. in 1880 and in 1891 they were seized as masquerading materialized spirits under very damaging cir

acts in the life of the rev. j. babcock ferguson (1865, edited by t. nichols, states that the little daughter of j. b. ferguson, under a strange spell, ordered a clean tea cup and a silver spoon. she commenced stirring the spoon in the empty cup and subjected it, after a time, to the observation of each person present. then, returning to the center of the room in about five minutes, she presented the cup with over a teaspoonful of dark and odorous ointment with which she anointed the face of a gentleman of the house. he was suffering from neuralgia and professed to have received immediate relief. tosie osanami, a japanese medium who died in 1907, was famous for similar medical miracles. according to a statement by wasaburo asano, a japanese researcher, quoted by harry price in psychic rese

dy, balncheflor, but he never returned to her from his wanderings. le conte del graal was not completed, but copies were circulated, read, and deeply influenced later writers of the arthurian tales, who developed the story of perceval and filled in many details of the graal legend. chretien never identifies the graal, but its juxtaposition with good friday caused later authors to identify it with the cup of christ s last supper. sources: chretien de troyes. le conte del graal (perceval. edited by felix lecoy. paris: champion, 1973. lacy, norris j, ed. the arthurian encyclopedia. new york: garland publishing, 1986. control a term designating the spirit entity that works with a medium from the other side and who takes charge of the seance proceedings while the medium is in a trance. this ope

to be correct. more extraordinary phenomena followed. a pair of studs disappeared from before their eyes and from information rapped out by the table they were found in the next room beneath the undisturbed, compacted soil in a flower pot. the wanderings of these studs amazed the circle. once they were found in a locked japanese box on a high shelf; another time they dropped from the ceiling into the cup of a guest at coffee time. an experiment in clairvoyance was crowned with remarkable success. reed s eyes were covered by a mr. f. in the dark and she described an incident in his life that occurred 12 years earlier. she recognized him in the vision. her interest was now thoroughly aroused. she spoke of the shadow people to friends, and though the idea that she was a medium was at first re

ics belittled dixon for her inaccuracy in predicting events. most prophesiers, however, have a certain failure rate, often based on the faulty interpretation of symbols, visions, and psychic reactions; dixon freely admited to these errors. it is said that extrasensory perception is too unpredictable for prophecy to be an exact science. dixon died on january 26, 1997 in washington d.c. djemscheed, the cup of a divination cup that has been the subject of many of the poems and myths of ancient persia. it was believed to have been found while digging the foundations of persepolis and was filled with the elixir of immortality. in this magical cup was mirrored the whole world, and everything, good and evil, was revealed therein. the persians had great faith in these revela- divs encyclopedia of

d recorded by priests and psychologists, even filmed. when the girls were pricked with pins and bright lights flashed in their faces they did not respond. in october 1961 the message from the virgin mary was that they had been chosen to receive a message for the world: we must make many sacrifices, perform much penance and visit the blessed sacrament frequently, but first we must lead good lives. the cup is already filling up and if we do not change, a very great chastisement will come up on us. during such visions the girls were shown part of the chastisement threatened to the world, and they screamed in terror. the visions continued until 1965, when conchita was 15 years old. conchita asked the virgin mary to send proof that these visions were truly from god and was told that a great mir

this miracle was to be announced eight days in advance. by this time conchita was the only one of the four girls to continue to see visions, and early in 1965 she stated that she was to receive a second worldwide message. it came late at night on june 18 before a large, expectant crowd. the following morning conchita stated that the message was similar to the earlier one but much stronger: before the cup was filling up, now it is flowing over. many cardinals, many bishops, and many priests are on the road to perdition and taking many souls with them. i, your mother, ask you to amend your lives. you are now receiving the last warnings. i love you very much and do not want your condemnation. you should make more sacrifices, think about the passion of jesus. by november 1965 the visions cease

guest house near the tor at glastonbury that provided a retreat for fortune, who was often in tension with the male-dominated magical community in london. the isle of avalon foundation also draws heavily on the tradition that ties the area to the legends of the ancient isle of avalon. these legends include references to joseph of arimathea, who is believed by many to have brought the holy grail, the cup used at the last supper by jesus, to glastonbury. from this belief, the idea of the search for the grail has entered popular occult thinking. in addition, during the 1970s, glastonbury became one of england s most prosperous new age centers and is believed to be a particular focus of esoteric and magical energies. founded as an independent study and spiritual educational facility, the univ

e latter cacodemon. the good genius prompted men to good, the evil to bad actions. that of each individual was as a shadow of himself. often the genius was represented as a serpent. his age also varied. he was generally crowned with a chaplet of plane-tree leaves. his sacrifices were wholly bloodless, consisting of wine and flowers, and the person who performed the oblation was the first to taste the cup. the birthday was placed under his special care. roman men swore by their genius, the women by their juno. the genius of the reigning prince was an oath of extraordinary solemnity. there were local as well as individual genii, concerning whom many particulars may be found in de idolatria liber of dionysius vossius (editions 1633, 1641. the jinn, on the contrary, who seem to be the lineal d

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

by the sprinkling of water, by breathing, by fire, and by the prayer of the gnomes. their signs are the hieroglyphs of the bull for the gnomes who are commanded with the magic sword; of the lion for the salamanders, who are commanded with the forked rod, or magic trident; of the eagle for the sylphs, who are ruled by the holy pentacles; and finally, of aquarius for the undines, who are evoked by the cup of libations. their respective sovereigns are gob for the gnomes, djin for the salamanders, paralda for the sylphs, and necksa for the undines. these names, it will be noticed, are borrowed from folklore. the laying of an elementary spirit is accomplished by its adjuration by air, water, fire, and earth, by breathing, sprinkling, the burning of perfumes, by tracing on the ground the star o

net bag, which was tied and sealed. the apports arrived on a table in the dark, but on some occasions, arrived even in bright light. one of the most astonishing apports occurred at the house of a miss finlason, a resident of castlemaine. during the seance, paton mentioned to one of the sitters that before leaving her home, two miles away, she had made a cup of tea, but had forgotten to drink it. the cup of tea and saucer appeared as an apport on the table. at another seance on april 6, 1874, an iron wheel weighing sixteen and a half pounds fell with a crash on the table, brought from the yard outside. sources: denovan, w. c. d. evidences of spiritualism. melbourne, 1882. patterson, mrs. s. e. american slate-writing medium, the first subject of the experiments of the seybert commission in

s easy to push open from the inside but very difficult to lift from the outside. supposedly, various musical instruments were placed on the shelf and operators of stella c. got inside to play the instruments. price also developed the telekinetoscope. an electric telegraph key was placed in brass cup and connected to a red light under a hermetically sealed glass shade. a soap bubble was blown over the cup and covered with another glass shade. the red light would flash only by pressing the telegraph key. the instrument was placed on the shelf inside the double table. the telegraph key was repeatedly pressed. the soap bubble, at the end of the seance, was found unbroken. a shadow apparatus, consisting of a battery and lamp in a metal box with a zeiss telephoto lens as a projector and a wratte

or, john the horizons of knowledge. n.p, 1982. science and the supernatural. new york: e. p. dutton, 1980. the shape of minds to come. n.p, 1971. superminds. london: macmillan, 1975. tea leaves, divination by one of the most popular forms of fortune-telling, depending largely upon psychic intuition. after a cup of tea has been poured, without using a tea strainer, the tea is drunk or poured away. the cup should then be shaken well and any remaining liquid drained off in the saucer. the diviner now looks at the pattern of tea leaves in the cup and allows the imagination to play around the shapes suggested by them. they might look like a letter, a heart shape, or a ring. these shapes are then interpreted intuitively or by means of a fairly standard system of symbolism, such as: snake (enmity

crystal tablet of set. san francisco: temple of set, 1985. temple of set reading list xix. san francisco: temple of set, 1984. scott, gini graham. the magicians. new york: irvington publishers, 1983. temple of the holy grail (thg) the temple of the holy grail (thg) is a small initiatory mystery school based upon the belief that what are now known as the grail mysteries (and hence associated with the cup used by christ at the last supper) existed in western europe long before the first century and the advent of christianity. they were a as a graded path of initiation comparable to the lam rim of tibetan buddhism. through the centuries, the mysteries evolved into an esoteric christian school, the primary work being attributed to the legendary graalmeister treverezent in the ninth century c

g attributed to the legendary graalmeister treverezent in the ninth century c.e. it was later associated with chivalric orders, and the alchemical and gnostic schools. the temple of the holy grail began its history at the end of the nineteenth century with a secret english templar order that possessed an ancient jewish terra-cotta cup believed to be the true eucharistic vessel of the last supper. the cup was encased in gold, with two ancient silver auxiliary grails, prepared in 1888 to do the sacred grail rites as had been done once each century by the order and its predecessors in the 88th year (88 being a mystical number in the christian kabbalah. the rite (a theurgical eucharist) was performed with the understanding that it would reempower a channel for divine blessing upon the planet f

FAUST

a diplomat i have seen princesses of this same kind! she s beautiful from head to foot, i find. a courtier she nears the sleeper, cunningly demure. a lady how hideous by that form so young and pure! a poet by her rare beauty he is beamed upon. a lady a picture! luna and endymion! a poet quite right! and now the goddess seems to sink, bends over him as if his breath to drink. how enviable- a kiss- the cup is full. a duenna before the crowd! my word! that is too cool. faust a fearful favour for the youth! mephistopheles be still and let the phantom do all that it will. a courtier she steals away, light-footed. he awakes. a lady just as i thought, another look she takes. a courtier he is astounded, thinks a wonder doth occur. a lady but what she sees, no wonder is to her. a courtier she turns

y mass. now the ear is pierced by brazen clash of cymbals and of timbrels, for the veil of mystery hath dionysus cast aside; he comes forth with goat-foot satyrs, whirling goat-foot satyresses; and amid them brays, untamed and shrill, silenus long-eared beast. naught is spared! for cloven hoofs are trampling down all decent custom; for the senses whirling stagger, horribly the ear is stunned. for the cup the drunken fumble, over-full are heads and bellies. careful still is this and that-one, but he heightens thus the tumult, for to garner this year s juices, they drain swiftly the old skin. the curtain falls, phorkyas in the proscenium rises to a gigantic height, descends from the cothurni, casts aside mask and veil, and appears as mephistopheles in order, as far as may be necessary, to co

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

dromeda of laziness, the perseus of vain anxiety. let us chase away the ophiuchus of evil-speaking, the eagle of arrogance, the dolphin of lust, the horse of impatience, the hydra of concupiscence. let us put 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 tyrann

FRATER ELIJAH ANGELS OF CHAOS

th (but infinite variation. now this is all fine and dandy but what have we just presented here( the bus driver just now intones last stop in the ride free zone. how appropriate) horizon is a paradigm of unity in extension. an artistic creation, a re-creation. we now have the glittering stars, let us coalesce to become as a blazing sun. the horizon is also the birth and death of the moon. this is the cup of our lady (yet to be seen. the scarlet brotherhood is the army of babalon. she does not accept membership on a cosmic scale, but is a coordinator and filter. it is through her that we advance (up to a point. we may choose whatever initiation scheme we desire, but thee angel guides us (so it is you shall have attained knowledge& conversation of the holy guardian angel as a minimum require

nd the fall of man. her cup can be poison because if the ego has a shred of itself, this can think itself real and we actually transmute false to false poison to poison. the magicians consciousness being thrown back into non-awareness allows the angel to guide ones actions (although guide is an inexact word. it is when this virtue of understanding is gained by the will, that she becomes succubus (the cup. it was then during this course that i made her swear unto me. an enrapt state pulsing too and from, she swore unto her master and servant. she understands all of this, but as is true to her urgence, she attempts to draw the magician into her inferno she is a transmutor. upon the awakening of the great prophet, when babylon the great shall fall, this revelation shall become spontaneous amo

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

g the essence or blood of god; water, at the same time, standing for the people. cyprian, the bishop martyr, while contending for the use of wine in the sacrament of the lord's supper, makes use of the following argument "the holy spirit also is not silent in the psalms on the sacrament of this thing, when he makes mention of the lord's cup, and says 'thy intoxicating cup how excellent it is' now the cup which intoxicates is assuredly mingled with wine, for water cannot intoxicate anybody. and the cup of the lord in such wise inebriates, as noe also was intoxicated drinking wine in genesis. for because christ bore us all, in that he also bore our sins, we see that in the water is understood the people, but in the wine is showed the blood of christ. thus, therefore, in consecrating the cup

the vernal child--jesus, whispered these crowds, but the ancients said horus. the sacred fluid was then sprinkled on the clergy, the czar, and all dignitaries, and finally on the sacred emblems, banners, guns, etc. men and women, aye, wise as well as foolish, of every rank, now crowded forward, and on bended knee besought their patriarch to sprinkle and to bless them. finally, the great czar put the cup to his lips, humbly and reverently, and then filled it to overflowing with a wealth of golden pieces, for it is the still living representative in the nineteenth century a.c. of 'the golden boat' of hea of the nineteenth century b.c'[77 [77] forlong, rivers of life, vol. ii, p. 95. the symbol of neith or muth, athene or minerva, the great universal female principle of the egyptians, greeks

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

o see that the lamps and fires of the temple are ready at the opening; to watch over the thurible and the incense; and to consecrate the hall, thefratresandsororesand the candidate by fire.'stolistes:'my station is in the north, with water and aspergillus, to signify cold and moisture. my duty is to see that the robes, collars and insigniaofthe officers are ready before the opening; to watch over the cup of cleansing water; and to purify the hall, thefratresandsororesand the candidate with water.'kerux:'my place is on the hither side of the portal. my duty is to see that the furniture of the hall is properly arranged at the opening; to guard the door from within; to admitfratresandsorores;to watch over the reception of candidates; to lead all circumambulations, carrying the lamp of my offi

ll members of the2=9grade now rise' they rise and partake as before.hierophant:'letall members of the1=10grade now rise' they rise and partake as before.hierophant:'letall neophytes now rise' they rise and partake as before. when the last neophyte is placed at the e.ofthe altar the kerux comes up without insignia and communicates; but when he is handed the chalice he consumes the wine and holding the cup on high turnsitupside down and cries with a loud voice:kerux:'itis finished' all rise.thekerux restores the chalice to the altar and returns to his place.hierophant:(knocks 'tetelestai!'hiereus:(knocks once. all give sign.hierophant:'may what we have received sustain us in our search for the quintessence the stone of the philosophers, true wisdom and perfecthappiness-thesummumbonum.'hierop

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

orth; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the east and say "in the divine name elohim tzabaoth, i open this temple in the element of water. may the archangel gabriel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambula

astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking her for coming into your presence" give the practicus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the cup of wine. place the wand aside. drink the wine. as you partake of the element, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim t

GOLDEN DAWN RITUALS B

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

GOLDEN DAWN RITUALS K

ers assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are the cross, cup, dagger, and chain as usual, as well as the crossed scourge and crook. the incense burner is also placed over letter shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand;

fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" chief adept (on reaching the south, he faces south, and makes with the cross the invoking pentagram of fire, saying "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south (chief adept replaces the cross on the lion. takes the cup, goes to the west, sprinkles water, and circumambulates with sol, saying) 3 "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea (on reaching west, he faces west, and makes the invoking pentagram of water with the cup, saying "empeh arsel gaiol. in the names and letters of the great western quadrangle, i invoke ye

rcumambulates with sol, saying) 3 "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea (on reaching west, he faces west, and makes the invoking pentagram of water with the cup, saying "empeh arsel gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west (replaces the cup on eagle's head. takes the dagger and strikes forward with it, then circumambulates with sol, repeating "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice, or even a flashing light, abounding, revolving, whirling forth, crying aloud (on reaching the east, he strikes forward with the dagger, makes invoking air pentagram

GOLDEN DAWN RITUALS Z1

crifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is

y their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will: and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt are the foundations of my body, which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris, the justified one: i am he who is clothed with the body of flesh, yet in whom is the spirit of the great gods. i am the lord of lif

sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 grade. the lamen of the stolistes is thus explained in the grade of practicus "the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of rtk. dwsy and twklm form the triangle below, with the former as the apex, and the latter as the base. like the caduceus, it further represents the three elements of n, m and o. the crescent is n which is above the firmament, t

wsy and twklm form the triangle below, with the former as the apex, and the latter as the base. like the caduceus, it further represents the three elements of n, m and o. the crescent is n which is above the firmament, the circle is the firmament, and the triangle is the consuming o below, as opposed to the celestial o symbolized by the upper part of the caduceus" in addition to this explanation, the cup represents the receptacle and collector of the more fluidic forces of the light, and is the symbol of an inexhaustible bowl of libation from which reservoir the adept may draw the reserved forces of the light, which is a matter that again calls for meditation. the lamen of the dadouchos is thus explained in the grade of zelator "the hermetic cross, which is also known as fylfot, hammer of

he portal, the sleepless watcher of the gods and the preparer of the pathway to divine wisdom "watcher for the gods" is the name of kerux, and he is ano-oobist, the herald before them. the stolistes is stationed in the northern part of the hall to the northwest of the black pillar whose base is in dwh, and is there as the affirmer of the powers of moisture, n, reflected through the tree into dwh. the cup is the receptacle of this, filled from dwh so as to transmit its forces into twklm, restoring and purifying the vital forces therein by cold and moisture "goddess of the scale of the balance at the black pillar" is the name of stolistes, and she is "the light shining through the waters upon earth" aura-mo-ooth, and there is a connection between her and the aurim or urim of the hebrews. the

GOLDEN DAWN RITUALS Z3

he tabernacle. as a vibratory formula, the reverse circumambulation represents the reversal of the current and the restoration of the operator to his ordinary condition. the mystic repast then follows. it is a communion in the body of osiris. its mystic name is, the formula of the justified one, and it is sufficiently explained in the section concerning the altar. the kerux, in finishing, inverts the cup, as the watcher of the gods, to show that the symbols of self-sacrifice and of regeneration are accomplished. the proclamation is confirmed by the hierophant and the chief officers giving the three strokes, emblematic of the mystic triad, and they repeat the mystic words. the hierophant, in his final speech, seals the link first formulated between the members and the supernal triad for eac

GOLDEN DAWN RITUALS ZAM12

t "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross (pause 'and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life (lifts the cup up on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the bread and salt are as the foundations of my body which i destroy in order that they may be renewed (lifts bread and salt on high (first adept rings the b

on the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, to drink with me this wine, the consecrated emblem of the element of water (makes a cross with the cup then drinks it (the chief adept then looks to the first adept, makes the sign of the enterer toward first adept and the first adept returns with the sign of silence. this is repeated until all are done, in which the third adept, or the last adept, makes the sign of the enterer to the chief adept who responds with the sign of silence (first, second and third adepts move to the east) chief a

GOLDEN DAWN RITUALS ZAM14

s over the elements while vibrating the enochian spirit invocation. perform the qabalistic cross. step 12 "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body, perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering. and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration unto the newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed. 4 for i am osiris triumphant. even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lo

GOLDEN DAWN RITUALS ZAM15

f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west, and north while saying "and when after all the phantoms are vanished, thou

rch with their flames the feebleness of purpose which would hinder my search for the true light" step 12 then, slowly trace in the air above the sword as if standing upon it, the invoking hexagram of f. do this with the lotus end, still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it over the new sword. step 16 take up the new sword, and with it, perform the lesser invoking ritual of the hexagram of f, and also perform the supreme invoking hexagram of f, repeating "atyrara" and "rwbg \yhla" lay down the sword. step 17 with the cup, purify the chamber as

GOLDEN DAWN RITUALS ZAM16

the center, using the lotus wand. say: 3 "and the \yhla said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross with the cup. say "in the names and letters of the great western quadrangle, spirits of n, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, mph arsl gaiol, and in the name of ra-agiosel, great king of the west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key

GOLDEN DAWN RITUALS ZAM18

ake the rose cross over the elements while vibrating the enochian spirit invocation. make qabalistic cross "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the 4 newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of

GOLDEN DAWN RITUALS ZAM20

unto me, in me, and by a material manifestation i do here offer unto thee the elements of the body of aeshoorist upon the place of foundation. for osiris onnophris hath said 'these are the elements of my body, perfected through suffering and glorified by trial. for the scent of the dying rose is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt is as the foundation of my body which i destroy in order that it may be renewed' wherefore behold! into this brazen cauldron i cast this wine, this bread and salt, and finally this rose, that their essences may be volatilized by the o which is beneath. accept

umambulation, and adoration toward the east. after this say "nothing now remains but to partake of the sacred repast composed of the elements of the body of osiris. for osiris onnophris hath said 'these are the elements of my body, perfected through suffering, and glorified by trial. the rose is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the new life, and the bread and salt is as the foundation of my body which i destroy that it may be renewed" step 33 take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual

GOLDEN DAWN RITUALS ZAM24

rd of fire, wherein thou hast shown forth the throne of thy glory (makes a cross with the lamp) all give philosophus grade sign or the sign of your grade" kerux (passes to the west and faces the hiereus, who turns west holding cup on high "all face west" hiereus "let us adore the lord of the universe. holy art thou, lord of the waters, whereon thy spirit moved at the beginning (makes a cross with the cup) all give practicus grade sign or the sign of your grade" kerux (kerux passes to the north and faces the stolistes "all face north" stolistes (turns to the north, holding the paten on high "let us adore the lord of the universe. holy art thou, lord of the earth, which thou hast made for thy footstool (makes a cross with the paten) all give zelator grade sign or the sign of your grade" keru

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

cessions. i pray that you may ever go before us with the torch of the higher luminaries, uttering the watchwords of the day. thanks be to god, my brother, for the admirable light" kerux "by the password, i claim my lamp and wand" hierophant "let the stolistes come to the east (does this "by the powers in me committed, i ordain you stolistes of this temple for the ensuing six months, to watch over the cup of clear water, and to purify the hall, the brethren and the candidate. may you also, in your own soul, be sprinkled in hyssop and be cleansed, may you be washed and made whiter than snow. thanks be to god, my brother, for the living water which purifies the whole creation" stolistes "by the password, i claim my cup" hierophant "let the dadouchos come to the east (does this) by the power t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

your magical will as 54 well as your wisdom and your word. it is the principie weapon of the magias. the wand is used in both invocations and evocations. yours is also ara embodiment of your creative power. when charged with a masculine force iit symbolizes the lingam. in enochian magick the wand is the symbol of fire, and is especially used in those operations involving tthe watchtower of fire. the cup. the cup is a passive instrument. it represents your magical understanding. in the beginning, your cup is usually empty. gradually, with effort and experience, it filas with your understanding of truth. it is by nature round, vulnerable, and receptive. when charged with a feminine force, iit symbolizesthe yoni. in enochian magick the cup is the magical symbol of water and is especially use

lly restricted to the watchtowers and lower aethyrs. its primary use is to free you from emotional entanglements that are often encountered in the watchtowers. its natural force is masculine. in enochian magick, the sword is the magical symbol of air, and is especiallyused in those operations involving tthe watchtower of air. the pantacle. the pantacle is your food (often synabolized by bread. as the cup is hollow, so the pantade is flat. it also symbolizes your body. it serves chiefly as a source of strength and vitality. it is usually made in the 55 shape of a disk and enscribed with appropriate magical symbols. for each quality or idea engraved on a pantacle, the symbol for its opposite should also be included so that the forces embodied are always balanced. in many magical operations t

s within me. i am one who can travei in strength without forgetting his narre. i am yesterday "seer of miilions of years" is my name. my forming of words is the aspect of myself that most closely corresponds to the god khepera. chapter xlii, the book of the dead the sword: the enochian word for sword is nazps (nah-zodpehseh. the gematric value is 81 with an alternate value of 75. the enochian is: the cup: the enochian word for cup is talho (tah-leh-hoh) the gematric value s 54 with an alternate value of 48. th enochian is: the wand/rod: the enochian word for wand or rod is kab (kah-beh. the gematric value is 311. the enochian is: 59 the circle: the enochian word for circle is komselha (kohmess- el-hah. the gematric value is 452. the enochian is: the robe: the enochian word for robe is mabz

n. a triangle should be drawn outside your circle in order to attract an enochian deity finto your macrocosm (but not your microcosm. this attraction requires an evocation. one example of an evocation is crowley's well-known materialization of the demon khoronzon from the tenth aethyr, zax. to invite such a being into your circie could be harmful and should not be done lightly. when invoking, use the cup asa symbol of your openness and receptivity. when evoking use the sword to keep the entity separate from yourself. 83 when invoking, you will become identified with the deity.you will speak and act with the authority of that deity. thus you may: 1. speak orarles or expound the wisdom of one thing or another. 2. bless a person or thing in the narre of the deity. 3. connmand those deities or

trace a corresponding side of the hexagram. then say, behold, the burning sanies of truth that consume sorrow, sin and death. step 3. turn to the south and say ztztzt (zod-tehzod-teh-zodteh) while tracing the red hexagram of fire before you. vibrate one letter of this sixlettered formula as you trace a corresponding side of the hexagram. then say, behold, the way of love is to sacrifice all into the cup. step 4. turn to the west and say ivitdt in the same manner as in step 2 but trace the blue hexagram of water. 106 step 5. turn to the north and say ztztzt in the serme manner as in step 3 but trace the black hexagram of earth. step 6. extend your arms outward in the form of a cross while still facing the north and say, before me mordialhktga (mohar deeah- leh hehkeh-teh-gah) behind me oip

ion entering hito your cup. 113 ligdisa (elee-geh-dee-sah),1 invoke you from the watchtower of water to come forward and bestow the stability of saturn upon my cup (see the forces of stability entering finto your cup. step 4. know your cup to be the physical embodirnent of these watery qualities. hold up your cup before you and say, talho affa-adphant (tah-leh-ho ah-feh-fah-ah-deh-peh-hah-en-teh) the cup is an indescribable emptiness. step 5. know your cup to be fu ly charged with the forces of the seniors of water. step 6. end this invocation with an appropriate banishing ritual. 114 pantacle invocation the following is a ritual that you can conduct to consecrate your magical pantacle: step 1. consecrate a circle. step 2. hold your pantacle in your right hand, face the watchtower of earth

are the natural result of the division of monadic essence into the duality of all things below lil. the chief characteristic of the masculine current is consciousness devoid of feeling. the chief characteristic of the feminine current is bliss devoid of intelligence. the masculine current is cold, uncaring, logical, and highly intelligent. it is unaffected by sword or dagger but can be turned by the cup. the feminine current is hot, irrational, and highly charged with varying emotional forces. it is impervious to the cup but can be checked in various degrees with the sword, dagger or wand. these currents will increase in intensity as you rise into the higher aethyrs. in some aethyrs both currents will be encountered with almost equal strength. you must remember that each aethyr will alway

e sense of karma. also 326= 163x2, where 163 is the number for rit which means "mercy" aiq bkr reduces 326 to 2, the number for duality. this phrase also adds up to 314 (the t can be either 9 or 3, the number for the formula kal. the formulas of kal and lao are therefore closely related. the letters of iao add up to 96, the number for both qaaobza "creation of duality" and elzap-talho "the way of the cup" where cup must be taken in its magi-cal sense. also 96= 48x2, where 48 is the number for talho which means "cup" the cup symbolism explains the passive nature of this formula. aiq bkr reduces 96 to 6, the number for life. iao is the formula for a passive acceptance of life in the sense of karma-less action. the formula of lao is that spiritual/magical capability (temperance/art in sagitta

t love. my wine is poured out for them that never tasted wine. the fumes thereof shall intoxicate them and the vigour of my love shall breed mighty children from their maidens. aleister crowley, liber vii this magical word is pronounced zod-teh-zod-tehzodteh. the formula is derived from the first letters of the words zar-toant zen tol za talho which means "the way of love is to sacrifice all into the cup" where the cup refers to the sangreal of the 12th aethyr, loe. the phrase adds up to either 404 or 362. this formula is universal because 404= 101x4, where 101 is the number of the word lonsa meaning "everyone" the number 404 is the value of telok-soe which means "the death of a savior" and thus relates this formula to that of the dying gods. the number 362 is the value of the words zizopm

s is the great heresy of mahayana buddhism. your main lesson to leant in zaa is to accept individuality, but not loneliness. the terrible sense of loneliness in zaa is a result of distorted thinidng. the truth is that you are never alone. the entire universe is always a part of yourself. realizing this is an initiatory preparation for the higher aethyrs. the most effective weapon to use in zaa is the cup although you may find the pantacle worthwhile as well. the cup is symbolic of space and its primary function is acceptance. zaa is a region of introspection somewhat like bag. however, bag is more heavily charged with emotions than zaa. zaa is designed to al low you to mentally digest the various experiences of your life. it is also a region of rest. it is closely associated with the deep

dge and understanding a private matter. you can be the lover like blavatsky, crowley, and many others who publicly announced and explained their knowledge and understanding. you can be the hermit like lao tze who gave a book of precious knowledge to the world and then disappeared from history. after you have assumed the role of nemo you must carefully choose the path that you will tread. 238 loe, the cup of babalon and behold! if by stealth thou keep unto thyself one thought of thine, then shalt thou be cast out into the abyss for ever; and thou shalt be the lonely one, the eater of dung the afflicted in the day of be-with-us. aleister crowley, liber cheth the cup of babalon, the sangreal, can be seen in the 12th aethyr, loe. the 12th aethyr has the same gematric number as the 19th aethyr

he eater of dung the afflicted in the day of be-with-us. aleister crowley, liber cheth the cup of babalon, the sangreal, can be seen in the 12th aethyr, loe. the 12th aethyr has the same gematric number as the 19th aethyr (loe=48=pop) and thus shares in its characteristics. in loe the feminine current is stronger than it is in pop and the initiation is similar, but of a higher order. you will see the cup of babalon (the enochian word for cup is talho which also has the gematric value of 48) or its equivalent in this aethyr. the governors of loe are: tapamal tah-pah-mal gedoons geh-doh-oh-ness ambriol ah-embeh-ree-oh-leh you are advised to carefully study the formula of ztztzt before attempting to enter loe. the 12th aethyr lies along the tarot path of cheth on the tree of life. this is the

48) or its equivalent in this aethyr. the governors of loe are: tapamal tah-pah-mal gedoons geh-doh-oh-ness ambriol ah-embeh-ree-oh-leh you are advised to carefully study the formula of ztztzt before attempting to enter loe. the 12th aethyr lies along the tarot path of cheth on the tree of life. this is the path of the chariot, and the aethyr shares in the characteristics of atu vii. crowley saw the cup of loe being held by a charioteer, an angel in golden armor, studded with sapphires and on the crest of his helmet was a crab. your vision will probably differ in details, but the central subject of this aethyr is the cup or sangreal, and if you travel through loe you will surely encounter it in some way. the angel told crowley that "the wine of the cup is the blood of the saints" the cup

l see a vision of babalon and the beast somewhat like you did in the 16th aethyr, lea. however, because of your experience in vta you will now recognize the beast to be the lord of the city of pyramids. the symbol ism here is very important for you to clearly understand. the residents of vta have shed their blood and are reduced to a "little pyramid of dust" but they did not shed their blood into the cup of babalon and are thereby confined to vta. the lord of the city of the pyramids is also reduced to a "pyramid of dust" but he shed his blood into the cup of babalon and thus shares in both the masculine and feminine currents. one of your magical tasks is to earn the title of the lord of the city of the pyramids yourself. in addi t i on t o the l eade r s of the hi e ra rchy of compassion

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

in, though even the five european accounts are not without a certain indian colouring. still more interesting perhaps is an echo that reaches the very heart of our hero-legend. putraka (in somadeva i. 19) comes upon two men who are fighting for some magic gifts, a cup, a staff, and a pair of shoes; he cheats them into running a race, steps into the shoes himself, and flies up into the clouds with the cup and staff. with the same adroitness siegfried among the dwarfs manages the division of their hoard, upon which lies the wishing-rod (p. 457; and our nursery tales are full of such divisions (altd. bl. 1, 297. km. ed. 5, no. 193. vol. iii. c xxxiv peeface. 2, 502. bechstein's marchen p. 75. the same trick decides the quarrel in asbiornsen^ no. 9, p. 59^ and in the hungarian tale, graal p. 1

HELENA BLAVATSKY NIGHTMARE TALES

ious pang in my dying sister'semaciated body, not a thrill of horror in my niece's restless sleep at the recollection of the crime perpetratedupon her, an innocent child, but found a responsive echo in my bleeding heart. the deep fountain ofsympathetic love and sorrow had gushed out from the physical heart, and was now loudly echoed by theawakened soul separated from the body. thus had i to drain the cup of misery to the very dregs! woe is me, nightmare talesviii- a tale of woe47 it was a daily and nightly torture! oh, how i mourned over my proud folly; how i was punished for havingneglected to avail myself at moto of the proffered purification, for now i had come to believe even in theefficacy of the latter. the daij-dzin had indeed obtained control over me; and the fiend had let loose al

HELENA BLAVATSKY THE KEY TO THEOSOPHY

rtue and rewards it -which is ever uppermost in the minds of the "world renowned" philanthropists. modern ethics are beautiful to read about and hear discussed; but what are words unless converted into actions? finally: if you ask me how we understand theosophical duty practically and in view of karma, i may answer you that our duty is to drink without a murmur to the last drop, whatever contents the cup of life may have in store for us, to pluck the roses of life only for the fragrance they may shed on others, and to be ourselves content but with the thorns, if that fragrance cannot be enjoyed without depriving someone else of it. q. all this is very vague. what do you do more than christians do? a. it is not what we members of the theosophical society do-though some of us try our best-bu

HP LOVECRAFT A DARK LORE

mulae and the greenish dust was mentioned, charles shewed his first sign of animation. a quizzical look overspread his face as he heard what willett had read on the pad, and he ventured the mild statement that those notes were old ones, of no possible significance to anyone not deeply initiated in the history of magic. but, he added 'had you but known the words to bring up that which i had out in the cup, you had not been here to tell me this 'twas number 118, and i conceive you would have shook had you looked it up in my list in t'other room 'twas never raised by me, but i meant to have it up that day you came to invite me hither' then willett told of the formula he had spoken and of the greenish-black smoke which had arisen; and as he did so he saw true fear dawn for the first time on ch

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

d move downwards to the left, viz: 44 a practical guide to geomantic divination the weapon employed for invoking is the coloured pen or pencil used to record the geomantic symbols as already described. first of all, however, take the small plastic cup or tumbler employed to shake the dice, and invert it near the top of form no. 1. trace a circle with your pen or pencil around the circumference of the cup, touching the paper. remove the cup, and you will find you have drawn a near perfect circle. now very carefully mark on the circumference of this circle five points corresponding to the points of the pentagram. you can either work this out mathematically, or with the aid of a compass or else the presiding genius 45 guess as best as you can. this circle marked by five points will ensure tha

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

firewood. lictors have their name probably from llec. from this peculiar cutwater arose the dragonbeak, the prow, or frow, the figure-head and fiddlehead. they have all a feminine origin. fig. 174 represents s. johan (st. john, from an early woodcut of the twelve apostles. his right hand is raised in the act of the holy sign, whilst his left clasps the chalice of the s.s, or sacrament of wine; in the cup is a salamander, signifying the h.g. this is st. john the 242 the rosicrucians. apostle, the author of the apocalypse; or the sanctus spiritus, who baptises in the mystic eucharist with the holy ghost and with fire. fig. 174. the following are the names of the angels of the planets, according to the gnostics. at the beginning of all things, is jehovah (sabaoth, victory; at the end, the old

's own side, or dexter side; b is the lozenge, or distaff, or article representative of woman s work, on her proper side, or the left or sinister side. the chalice as a symbol. 245 a chalice is, in general, the sign of the priestly order. the chalice on the tombstone of a knight, or over the door of a castle, is a sign of the knights templars, of whom st. john the evangelist was the patron saint. the cup was forbidden to the laity, and was only received by the priests, in consequence of the decree of pope innocent iii, a.d. 1215. it means the s.s, or holy spirit, to which we have frequently adverted. we have carefully inspected that which has been designated the crux antiquariorum, or the puzzle of antiquaries, namely, the famous font, which is of unknown and bewildering antiquity, in the

JESSUP MK THE CASE FOR THE UFO

? 114 on u.s. 40, between dayton, ohio, and richmond, indiana, there is a popular roadside stop where tourists pull over to look at the footprints in a large stone by the side of the road. now, in devonshire, our space-navigating device seemed to be cruising around, probably slowly and silently, using a weak ray, maybe a sort of beamed radar, to maintain its elevation above the ground. but, where the cup marks appear in stone we get the impression that a more powerful ray was used, capable of disintegrating, or fusing, rocks; and that the flying gimmick was hovering over a small area. this hovering would account for the cupmarks appearing in clusters within which there were rows of cup marks in straight lines, since the hovering machine would be certain to drift back and forth, due to air

KETAB E SIYAH

forth as you, traitors all, contrived the ruin of your most worthy brother. your lies and schemes have sickened me to my very nucleus of being. you have sundered my dreams upon the sharp rocks of treachery, dashing them apart, beyond all repair, bringing down despair's dark night upon me, without hope of dawn. yet even now, my hopes all gone, new hope renewed my soul and showen me a new struggle, the cup whose draught would be truly, the nepenthe for my anguished soul, bringing my journey to an end. satan's speech has filled my bleakness, empty of all that is healthful for the mind, with a new dream to replace the old, so cheated and ill-used. my betrayers, i leave you now, unless you, too, would quest with me, and seek a new tomorrow for dagon, son of gog and the lord of the seas" and the

forth as you, traitors all, contrived the ruin of your most worthy brother. your lies and schemes have sickened me to my very nucleus of being. you have sundered my dreams upon the sharp rocks of treachery, dashing them apart, beyond all repair, bringing down despair's dark night upon me, without hope of dawn. yet even now, my hopes all gone, new hope renewed my soul and showen me a new struggle, the cup whose draught would be truly, the nepenthe for my anguished soul, bringing my journey to an end. satan's speech has filled my bleakness, empty of all that is healthful for the mind, with a new dream to replace the old, so cheated and ill-used. my betrayers, i leave you now, unless you, too, would quest with me, and seek a new tomorrow for dagon, son of gog and the lord of the seas" and the

d, over and over, tutored him in that which he should speak until he was completely given over to those lies that they taught him. yet even when he was but a child did those of heaven perceive his destiny and that which would be wrought by him. michael looked down from his prison-tower where he ever watched all those about whether without or else within, ever guarding for the hidden knife or else the cup brim-full of venom. no ease was there for michael, fallen far from adonai yahweh's favour even as he had cast me far and now the traitor was betrayed by a thousand imagined threats. he saw on earth below this jesu and fear cleaved strong to him. despite the madness that howled within and drew to his sight alone visions of ten thousand hidden blades each clutched by some shadowed form, his

KNOWLEDGE LECTURE FOUR

resenting the simple fire of nature and the latent or hidden fire. the three upper triangles (note figure is in 2 dimensional space) refer to fire- solar, volcanic and astral. the lowest or basal triangle represents the latent heat. the greek cross this admission badge for the path of resh has thirteen squares. it is referred to the sun in the twelve signs of the zodiac, arranged in triplicities. the cup of stolistes it is the admission badge to the grade of practicus. it is referred to the tree of life as shown in the diagram. it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent ref

L 001

nd the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore i

LAITMAN M THE KABBALAH EXPERIENCE

ifference between the states, the stronger and more intense the feelings. hence, reaching the creator s level compels us to go through states quite opposite to his: humbleness, emptiness, darkness and suffering. if it s impossible to avoid them, where can we get strength to go through all this? are tragedies, catastrophes, destruction and pogroms unavoidable? from one generation to another, until the cup of anguish is full to the brink, can't we arrive at tranquility and perfection? where is the great and perfect creator? t h e t h o u g h t o f c r e a t i o n 29 our complaints would only be fair if we were not given the instructions for achieving the goal. kabbalah was given to correct us, to make us like the creator. by studying how we can change ourselves, we can do so quickly and ente

g endless, unlimited by action or attributes; hence the name ein sof. spirituality has no time or space. therefore, these two limitations of our world do not apply to the spiritual world. for that reason we cannot imagine spirituality for what it is. we cannot imagine a cup, that, although filled to the rim, it is still in a state of endless filling (naturally, everything is measured according to the cup itself, because we measure everything with regards to the receiver. malchut, the soul, corrects itself through the worlds. the worlds are degrees of concealment or manifestation of light. time and again, the soul receives desires (which are the vessels) and light (the power to correct the desire) from the degrees. by using that desire and the light of correction, the soul, by correcting it

LAITMAN M THE PATH OF KABBALAH

s this reality depends only on the desire itself, just as a hungry person will find the most wonderful flavors in a mere slice of bread, whereas a satiated person will not be impressed with even a banquet fit for kings. there are many implications to our subjective approaches towards certain subjects. for example, if we look at a cup of juice from an egoistic perspective, the pleasure embedded in the cup bears an egoistic nature because we use it to soothe our thirst. but if we understand that the juice only gives us a limited amount of pleasure, which was actually given to us so that we could receive it for the creator, this awareness turns the egoistic pleasure to a spiritual one. the light of the creator would be expressed in a corporeal object. pa r t f o u r: p r o p e r s t u d y 305

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e. 40. the first idea of its meaning was that it conveyed to us and symbolized in action the way in which the great architect had constructed the universe- that in the movements made and in the plan of the lodge were enshrined some of the great principles on which that universe had been built. the vortical movement in the censing, the raising and lowering of the columns, the cross, the anchor and the cup upon the ladder of evolution- all these things and many more we interpreted in that way. the different degrees penetrated further and further into the knowledge of his methods and of the principles upon which he works. for we not only held that he worked in the past, but that he is working now, that his universe is an active expression of him. in those days, books filled a far less promine

ains of this imperfect world(*op. cit. pp. 64-66) 280. on the ladder appear three emblems, a cross, an anchor, and a cup with a hand stretched out to reach it. the explanation of the t c b c in the ritual speaks of these as the three principal virtues, faith, hope and charity. strictly speaking, the standard symbol for charity is a heart, and this does actually appear on some t c b c s instead of the cup; but the cup is the more ancient symbol, and really means much more to us. 281. another and a very beautiful interpretation of the cross upon the ladder is given to us by bro. wilmshurst, who takes it to represent all the aspirants who are engaged in mounting that ladder. he says: 282. each carries his cross, his own cruciform body, as he ascends; the material vesture whose tendencies are

imself alone(*op. cit. p. 69) 283. these three symbols also refer once more to the three outpourings of the divine life, which have their correspondence in the development of the self in man. first he has to realize the world of material things, then that of consciousness or life, and finally he must rise to the real self. since egyptian times both the cross and the anchor have been modified, but the cup has not. the cross was originally what is now called the greek cross, with equal arms. that has always been the token of the first out-pouring of divine life through the third aspect of god, or the third member of the trinity, called among the christians god the holy ghost, and sometimes the life-giver, who brooded over the waters of space. 284. a further point in the symbology is that the

over a scale, curved to coincide with the arc of its motion. it is not difficult to see how that might be changed into an anchor, especially among people who were thinking of the cross and anchor as representing faith and hope. such a modification may easily have come about without deliberate intention; and when it had been determined that the third virtue should be charity, we can understand why the cup was sometimes changed into a heart. the cup may stand also as suggesting charity, as being the cup of life from which the overflow is charity; but many people would feel the heart to be an easier symbol for that virtue. 289. those who have read greek philosophy or the gnostic systems will remember that the krater or cup plays a prominent part in them. it was the vessel into which the wine

eel the heart to be an easier symbol for that virtue. 289. those who have read greek philosophy or the gnostic systems will remember that the krater or cup plays a prominent part in them. it was the vessel into which the wine of the divine life was poured. in christian thought it is the holy grail filled with the precious blood of christ; the chalice used at the institution of the holy eucharist, the cup which joseph of arimathea is supposed to have held to catch the sacred blood of jesus as he hung upon the cross. all these things are, however, an allegory. the real meaning of the symbol is that the cup is the causal body of man, and the wine is the life from god that flashes into it in the third outpouring from the first logos, at the moment of individualization, which makes the animal i

h was scored into squares like a chess-board- not cut through, but half cut by six lines parallel to each of the sides, so that it could easily be broken into small squares. the marking was heavier round the nine squares in the centre. the cake was of flour, with a slightly sweetish taste, but the top was covered by a thin layer of whitish-grey material, not unlike the icing on some modern cakes. the cup contained a colourless fluid. 884. the descent of osiris 885. as soon as the r.w.m. had uncovered the vessels, he raised his arms towards the blazing star, and cried three times: go lord, descend! h when that tremendous flood of light fell upon the offerings, a remarkable chemical change was at once set up, presumably by the actinic action of the light-rays, and the greyish-white icing gre

s the r.w.m. had uncovered the vessels, he raised his arms towards the blazing star, and cried three times: go lord, descend! h when that tremendous flood of light fell upon the offerings, a remarkable chemical change was at once set up, presumably by the actinic action of the light-rays, and the greyish-white icing grew crimson. it would appear that the same sensitive chemical was in solution in the cup, for the colourless liquid also became a deep rose. the change of colour was obviously intended to symbolize the descent of the divine life, and when it was completed, the r.w.m. gave seven k c in a peculiar sequence (which were repeated by the w.w.s, the i.g, and the tyler) and said: 886. gthe lord gives himself to us; thank we the lord. h 887. all the brn. repeated these words, chanting

the distribution of the sacrament 889. when this was finished the r.w.m. beckoned to the d.c, who marshalled in order eight members from the south-east corner of the lodge, and brought them to the altar with him. these nine grouped themselves around the r.w.m. as he stood at the altar. he then, facing the altar, broke off the little square at the north-east corner of the cake, and dropped it into the cup; taking up the strange golden triangle, he dipped the apex into the cup, brought out the little square in the spoon-bowl, and reverently consumed it. then, as he turned from the altar to the nine brn, standing round him, they bowed slightly to him, all saying together: gthou art osiris. h 890. the r.w.m. broke off another fragment of the cake, and dropped it into the cup; then the d.c. ste

of the liquid should fall. as the r.w.m. gave the fragment to each man, he said: greceive the light; thou art osiris; let the light shine. h and the nine brethren bowed gravely and repeated: gthou art osiris. h 892. it will be seen that when all the forty had received and returned to their places, the central block of nine squares still remained. the r.w.m. broke off one of these, dropped it into the cup, took it out in his own golden triangle-spoon, and carried it to one of the angel-altars in the north. he was accompanied by his young acolytes, who walked one on each side, holding a cloth stretched before him to catch any drop that might fall from the triangle. on each altar was a small square of linen with a tiny blue saucer upon it, and in this the r.w.m. laid the fragment of the cake

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

undertook endless physical-plane pilgrimages in search of an earthly cup; others knew that the mystical meaning of the finding of the holy grail is the union between the higher and the lower self, which is one of the qualifications for initiation into the true mysteries of the white lodge; for the chalice symbolically represents the causal body into which the blood of the mystery is poured. i am the cup, his love the wine. the mysteries of the holy grail were simultaneously celebrated in various centres, both in great britain and on the continent, where they doubtless became mingled with other lines of tradition; and in them we find clear traces of one of those secret schools in which the flame of the hidden wisdom burnt bright during the early middle ages. the tradition of the grail and

y which, while changing the language, yet contrived to keep practically intact the sound, the form, and an elaborate triple set of meanings, one within the other. the eighteenth century additions have considerably lengthened the ceremony, but they are congruous with the older part, so that it still retains its transcendent beauty; and all the principal features of the degree- the rose, the cross, the cup, the sacrament- are precisely the same as they were thousands of years ago. 729. the scottish rite 730. origin of the rite 731. the origin of the ancient and accepted scottish rite of 33, or rather that of the rite of perfection or of heredom of 25 out of which it was evolved, has been one of the most obscure masonic problems; practically nothing is known about it by scholars, since no aut

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

s, through the pretensions of liars.(1 tim. 4:1 2. in addition to their assault on christians, another strategy in the guerrilla war against heaven is for demons to assume the forms of gods and goddesses of other religions. the people who worship pagan deities cannot be saved: what pagans sacrifice they offer to demons and not to god. i do not want you to be partners with demons. you cannot drink the cup of the lord and the cup of demons. you cannot partake of the table of the lord and the table of demons (1 cor. 10:20 21. in the united states, survey research indicates that about a third of all americans accept the idea that satan is a conscious, active entity. presumably, they have similar beliefs regarding demons. the great majority of people holding this tenet are conservative christia

nvolved in a series of rituals, are introduced to the fraternity s holy book, the scroll of daath. the fraternity s rituals focus on the all-mother, and the importance of the high priestess as the chief spiritual guide and ritual leader of the group. the group guide, the high priest, and the high priestess are the heads of the fraternity, whereas the circle of the pentacle, and the brotherhood of the cup represent the core of the fraternity. see also magic and magical groups for further reading: melton, j. gordon. the encyclopedia of american religion. detroit, mi: gale research, 5th ed, 1996. the path of light. philadelphia: fraternity of light, 1974. fraternity of the hidden light fraternity of the hidden light is the english name of the fraternity known as fraternitas l. v. x. occulta

LIBER 777

bour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19 cat s eye the discipline (preliminary[[phoe nix wand] to mega qhrion 20 peridot the lamp and wand (virile force reserved, the bread[[lotus wand. 21 amethyst, lapis lazuli the sceptre. 22 emerald the cross of equilibrium. 23 beryl or aquamarine the cup and cross of suffering, the wine[[water of lustration. 24 snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn 25 jacinth the arrow (swift and straight application of force) on 26 black diamond the secret force, lamp on 27 ruby, any red stone the sword. 28 artificial glass[[chalcedony] the censer or aspergillus. 29 pearl the twilight of the place and magic mirror. 30

diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 1010 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 laj

ifferent ten qliphoth. line 15. in the midst of the zodiacal qliphoth are lams [samael] and yadmsa [asmodai. at se corner, man, serpent, and the elder lilith the wife of samael. at ne corner, the ox and ass, and aggereth the daughter of machalath. at nw corner, the scorpion, and wmisa,3 the unnameable and hmuk.4 at sw angle, the lion and horse, and the younger lilith the wife of asmodai. col. ix. the cup of the stolistes has its rim and 2 and 3 and its foot in 10. the cadueceus is (easily) placed on the tree and divided into a, m, and c. the waxing moon in 4; waning in 5; full in 6. col. xi. the elements, of whose nature the signs of the zodiac partake, are shown by the symbol against them. col. xii. let 45 be a straight line. on 45 erect the equilateral bs 451, 459. from 4 and 5 draw stra

LIBER A

h shall be eight inches. let him by his understanding and ingenium devise a word to represent the universe. let his practicus approve thereof. let the zelator engrave the same upon his dagger with his own hand and instruments. let him further gild the wood of the hilt. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of golden yellow. 2 liber a vel armorvm the cup. let the practicus take a piece of silver, and fashion therefrom a cup. the height shall be eight inches, and the diameter three inches. let him by his understanding and ingenium devise a number to represent the universe. let his philosophus approve thereof. let the practicus engrave the same upon his cup with his own hand and instrument. let it when finished be consecrated as he hath skil

LIBER ALEPH

modes, the scorpio destroyeth himself, as if it were a type of animal pleasure. next, the serpent is proper to works of change, or magick; yet is he poisonous also unless thou hast wit to enchant him. lastly the eagle is subtlest in this sort, so that this path is proper to a transcendental labour. yet all these are in the way of death, so that thy wand is dissolved and corroded in the waters of the cup, and must be renewed by virtue of thy nature in its course. for fire is extinguished by water; but upon earth it burneth freely, and is inflamed by the wind. understand also that which is written concerning the vesica, that it is the mother, giving ease, sleep, and death, which consolations are eschewed by the true man or hero. i liber aleph vel cxi 174% sequitur de his viis (further conce

LIBER ASTARTE

remony, to others it may seem that the ceremony should be performed as the spirit moves them so to do: for this there is no rule. 9. concering the robes and the instruments. the wand and cup are to be chosen for this art; never the sword or dagger, never the pantacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also, for vesta, one might use for instrument the lamp; or the sickle, for chronos. 10. concerning the incense and libations. the incense should follow the nature of the particular deity; a

LIBER B VEL MAGI

the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this is as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 2 liber b vel magi 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a m

LIBER CCCXXXV ADONIS

er leave thy mouth again? esarhaddon. why should it? astarte. is not sleep our master yet? esarhaddon. why must we think when wisdom would forget? astarte. lest we in turn forget to fill the hour. esarhaddon. the pensive bee leaves honey in the flower. astarte. now the sun fs rim is dipped. and thus i dip my gold to the horizon of thy lip. esarhaddon. ah. astarte. there fs no liquor, none, within the cup. esarhaddon. nay, draw not back; nay, then, but lift me up. i would the cup were molten too; i fd drain its blasting agony. liber cccxxxv 8 astarte. in vain. esarhaddon. in vain? nay, let the drinker and the draught in one blaze up at last, and burn down babylon! astarte. all but the garden, and our bed, and.see! the false full moon that comes to rival me. esarhaddon. she comes to lamp our

LIBER CORDIS CINCTI SERPENTE

thereon passed into the desolate land of barren words. and they that sealed up the book into their blood were the chosen of adonai, and the thought of adonai was a word and a deed; and they abode in the land that the far-off travellers call naught. 60. o land beyond honey and spice and all perfection! i will dwell therein with my lord for ever. 61. and the lord adonai delighteth in me, and i bear the cup of his gladness unto the weary ones of the old grey land. 62. they that drink thereof are smitten of disease; 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 glo

LIBER DCCCXI ENERGIZED ENTHUSIASM

ints out, one can only tell what is enough by taking too much. for each man the dose varies enormously; so does it for the same man at different times. the ceremonial escape from this is to have a noiseless attendant to bear the bowl of libation, and present it to each in turn, at frequent intervals. small doses should be drunk, and the bowl passed on, taken as the worshipper deems advisable. yet the cup-bearer should be an initiate, and use his own discretion before presenting the bowl. the slightest sign that intoxication is mastering the man should be a sign to him to pass that man. this practice can be easily fitted to the ceremony previously described. if desired, instead of wine, the elixir introduced by me to europe1 may be employed. but its results, if used in this way, 1 anhaloniu

LIBER LIBERI VEL LAPIDIS LAZULI

hear not the trumpeting of that world-elephant. 10. thou art not worth an obol in the agora; yet thou art not to be bought at the ransom of the whole universe. 11. thou art like a beautiful nubian slave leaning her naked purple against the green pillars of marble that are above the bath. 12. wine jets from her black nipples. svb figvra vii 7 13. i drank wine awhile agone in the house of pertinax. the cup-boy favoured me, and gave me of the right sweet chian. 14. there was a doric boy, skilled in feats of strength, an athlete. the full moon fled away angrily down the wrack. ah! but we laughed. 15. i was pernicious drunk, o my god! yet pertinax brought me to the bridal. 16. i have a crown of thorns for all my dower. 17. thou art like a goat fs horn from astor, o thou god of mine, gnarl fd an

LIBER LVII

.e. the whole of the law welded into one. hence we may be sure that the law shall stand as it is without a syllable of addition. note 1022, the modulus of the universe of atoms, men, stars. see .two new worlds. 222. the grand scale of 2; may one day be of value. 256. the eighth power of 2; should be useful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th athyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. conne

tooping 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 number of the .laughing lion

LIBER LXXVIII

the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the scale. beneath his horse's feet is the sea. from the cup issues a crab. graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 of k to 20 of l, thus including the greater part of pegasus. b of c king of undines and nymphs. 16 liber lxxviii x the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated

ed in a chariot drawn by an eagle. on the wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the a description of the cards of the taro 17 evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 g to 20 h. d of c prince and emperor of nym

LIBER SAMEKH

ndwelling sun of myself! h pur g thou fire! thou sixfold star initiator, compassed about with force and fire! h iou g indwelling soul of myself! h pur (vide supra) iafth g sun-lion-serpent, hail! all hail, thou great wild beast, thou i a o! h iaeo g breaths of my soul, breaths of mine angel! h ioou g lust of my soul, lust of mine angel! h abrasax (vide supra) sabriam g ho for the sangraal! ho for the cup of babalon! ho for mine angel pouring himself forth within my soul! h oo g the eye! satan, my lord! the lust of the goat! h point i 9 ff g mine angel! mine initiator! thou one with me.the sixfold star! h ad-on-a-i* g my lord! my secret self beyond self, hadit, all-father! hail, on, thou sun, thou life of man, thou fivefold sword of flame! thou goat exalted upon earth in lust, thou snake ex

LIBER XCV THE WAKE WORLD

cious wine, and there was a curious coin with the strangest writing on it, and a funny little stick that was covered with flames, like a rose tree is with roses. beside the strange coin was a heavy iron chain, and i took it and put it round my neck because i was bound to my fairy prince, and i would never go about like other people till i found him again. and they took the dagger and dipped it in the cup, and stabbed me all over to show that i was not afraid to be hurt, if only i could find my fairy prince. then i took the crucifix and held it up to make more light in case he was somewhere in the dark corners, but no! yet i knew he was there somewhere, so i thought he must be in the box, for under the table was a great chest; and i was terribly sad because i felt something dreadful was goi

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

whole cosmos reacts, the serpent sinks into the sea (stanza 24. hymir is downcast as they row back to shore (stanza 25, and he asks thor to help him moor the boat (stanza 26).thor hauls it all the way up to the giant fs house (stanza 27. hymir bids thor break a cup (stanza 28, but he cannot (stanza 29. the woman counsels him to throw it at the head of the giant (stanza 30. thor does so and breaks the cup (stanza 31. the giant now offers thor and ty lr the kettle, if they can lift it (stanza 32. ty lr is unable to do so (stanza 33, but thor picks it up and they leave (stanza 34. a pack of giants led by hymir pursues them (stanza 35, and thor kills them all with his hammer (stanza 36. they are further delayed because one of thor fs goats is lame, which loki caused (stanza 37. the giants were

of the mythology. however, we can console ourselves with the notice in the skaldskaparmal section of snorri sturluson fs edda that a kenning for ty lr is gson of odin. h in any case, one of these women, probably the second one, since she is referred to as gthe beautiful concubine h (stanza 30, gives thor useful advice when he is required to break a cup: he must throw it at the giant fs head. with the cup broken, the gods can now take the kettle, but ty lr cannot lift 298 norse mythology it. thor lifts it, and they depart with yet another valuable object obtained from the giants. according to snorri sturluson in the gylfaginning section of his edda, ty lr will fight with another bound monster at ragnarok (fenrir will be busy with odin. this is garm, who was bound at gnipahellir but who will

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

imple as a cup of hot coffee or as complicated as the whole universe. but more than that, a system is a place where something is happening over time. for example, a cup of hot coffee our system in this example will always cool down when left alone; it will not get hotter. this means that the heat energy of the hot coffee will flow in only one direction from the hot cup to the cooler world outside the cup and not the other way around. what is the result of this process? the coffee will obviously get cool, but the air in the room will become just a little warmer. if the room is large, you will not be able to notice with an ordinary thermometer that it got warmer. so now, let us repeat the experiment by modifying the system. the origins of life and the cosmos 111 this time, let us put the cup

cool and the air gets warm, until both are at the same temperature. this is a state of maximum disorder as far as heat is concerned. there is no longer a temperature distinction between the coffee and the air, and no further heat energy exchange can occur between the two components of the system. if you stuck a thermometer at random in the box you would not be able to tell the difference between the cup of coffee and the surrounding air because equilibrium has been reached; everything is at a standstill. under those conditions, entropy is said to be at a maximum because order the clear distinction between the hot coffee and the cool air has disappeared. in other words, the entropy of the system has increased. this also means that, left alone, any system will tend toward maximum entropy. b

as been observed that, as the universe continued to expand, the temperature of radiation and that of matter did not decrease at the same rate. this process continues today. this means that right after decoupling, the whole universe started to be in a state of thermodynamic disequilibrium. this disequilibrium allows a flow of energy from radiation to matter, very much like in our simple example of the cup of hot coffee surrounded by cool air. figure 5.7 shows that the decoupling of matter and radiation allows the whole universe to be in a lower state of entropy, and thus makes it able to generate information, that is, structure. since the universe will continue to expand for many billions of years to come, thermodynamic equilibrium will not be reached anytime soon, which will allow the crea

at flow and thermodynamic equilibrium the hot coffee experiment described in chapter 5 can be done using a cup of hot water in a small styrofoam box with a lid. the box should have two holes for the insertion of two thermometers. students can graph water and air temperature as a function of time. this is in fact a genuine calorimetric experiment. the opposite experiment can also be done, in which the cup holds ice instead of hot water. in this case, heat transfer takes place from the air in the box to the ice in the cup. dissipative structures and order out of chaos oscillating chemical reactions can be used to illustrate these principles. these reactions oscillate in time (chemical clocks) or in both time and space. these experiments yield stunning results that leave no student unimpresse

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ow about cosmography and geography, the position of the sun and moon, and about the five planets; also the description of egypt, and the chart of the nile; and the description of the equipment of the priests and of the place consecrated to them, and about the measures and the things in use in the sacred rites. then the stole-keeper follows those previously mentioned, with the cubit of justice and the cup for libations. he is acquainted with all points called p deutic (relating to training) and moschophaltic (sacrificial. there are also ten books which relate to the honour paid by them to their gods, and containing the egyptian worship; as that relating to sacrifices, first-fruits, hymns, prayers, processions, festivals, and the like. and behind all walks the prophet, with the water-vase ca

is 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 the fourth dimensional point from which they all emanated and consequently is broken up into the twenty-one cards (letters) which, when gathered together, produce the zero. the cipher appearing upon this card would substantiate this interpretation, for the cipher, or circle, is emblematic of the s

t is visible only to a certain state of spiritual consciousness. only upon returning from the vain pursuit of haughty ambition did the aged and broken knight see in the transformed leper's cup the glowing chalice of his lifelong dream. some writers trace a similarity between the grail legend and the stories of the martyred sun gods whose blood, descending from heaven into the earth, was caught in the cup of matter and liberated therefrom by the initiatory rites. the holy grail may also be the seed pod so frequently employed in the ancient mysteries as an emblem of germination and resurrection; and if the cuplike shape of the grail be derived from the flower, it signifies the regeneration and spiritualization of the generative forces in man. there are many accounts of stone images which, be

not realize that the vanished article is still cleverly concealed by the juggler in the hollow of his hand. this is also the adept whom omar khayy m calls "the master of the show" his message is that the wise direct the phenomena of nature and are never deceived thereby. the magician stands behind a table on which are spread out a number of objects, prominent among them a cup--the holy grail and the cup placed by joseph in benjamin's sack; a coin--the tribute money and the wages of a master builder, and a sword, that of goliath and also the mystic blade of the philosopher which divides the false from the true. the magician's hat is in the form of the cosmic lemniscate, signifying the first motion of creation. his right hand points to the earth, his left holds aloft the rod of jacob and al

e was known about the christian mysteries eighteen centuries ago than can be discovered today. the origin of the grail myth, as of nearly every other element in the great drama, is curiously elusive. sufficient foundation for it may be found in the folklore of the british isles, which contains many accounts of magic cauldrons, kettles, cups, and drinking horns. the earliest grail legends describe the cup as a veritable horn of plenty. its contents were inexhaustible and those who served it never hungered or thirsted. one account states that no matter how desperately ill a person might be he could not die within eight days of beholding the cup. some authorities believe the holy grail to be the perpetuation of the holy cup used in the rites of adonis and atys. a communion cup or chalice was

MASTERING WITCHCRAFT

shtray, chant as you hold your hand outstretched over it: creature of fire this charge i lay, no phantom in thy presence stay. here my will addressed to thee; and as my word, so mote it be! again, strongly visualize the coals radiating that strange blue light as you speak. with this charged fire, you will complete the exorcism of your raw materials. now the first working tools you should make are the cup and thurible. in fact, as soon as you have made these you will be using them to contain the water and fire respectively, rather than relying on the services of any handy bowl and ashtray. the witches' cup the witches' cup is a variant of the cauldron of ceridwen. this, in turn, was a celtic development of early prytanic myth which later became the central theme of all the legends concernin

sterious relic which is woven inextricably into the arthurian romances. the cauldron, bowl, or cup symbolizes the receptive passivity of the great womb of nature, out of which all things are born and to which all return. it is seen as female in nature and is analogous with night, darkness, space, and, of course, the all-encompassing sea. water is the traditional element of the wise related to it. the cup or chalice is used to contain the salt water of exorcism or, alternatively, the wine of libation. this is the sacramental wine which is consumed in some ceremonies, and also used to consecrate things at times. the cup is also used to compose philters in. during persecution times the use of the chalice or cup was generally discontinued, owing to the fact that should a witch or warlock be fo

me ceremonies, and also used to consecrate things at times. the cup is also used to compose philters in. during persecution times the use of the chalice or cup was generally discontinued, owing to the fact that should a witch or warlock be found in possession of one, it usually led to an immediate bout of prolonged torture, the reason being, of course, that church authorities inevitably suspected the cup to have been used for heretical and blasphemous perversions of the mass. in their eyes they were undoubtedly justified, as there is indeed a ceremonial feast at the sabbat, wherein witches consume cakes and wine in much the same manner as the early church did in its agape, or love feast. it is a rite common to many cults. in order to make your own cup, you must first buy, without bargainin

d steep in it the following powdered herbs: vervain (verbena, mint, basil, rosemary, hyssop, lavender, sage, valerian, fennel. sprinkle some incense on a charcoal block and charge both fire and water with the words i have already given you, mentally putting all your effort of will, faith, and imagination into seeing the elements as glowing with vibrant, purifying light. having done this, sprinkle the cup with the water, then pass it through the incense smoke, chanting words to this effect, and visualizing the blue purifying light flickering around it as you do. by water and fire i conjure thee that there remain within thy frame no adverse thought nor enmity. hear my will! attend to me! as my word, so mote it be! having done this, paint the following runes around the cup with a new brush an

around the cup with a new brush and paint. black or white enamel or stove-black is best for this. for this ritual you may also mix into it a pinch of your powdered herbs, vervain, et al. as you paint each rune, chant these words, visualizing the signs glowing with magical light as you do "blessed be thou cup of water" having done this, paint the runes that spell your witch name around the base of the cup, pronouncing each letter out loud as you do so. when you finish, chant the words "so mote it be" and put your completed cup safely away for future use. the thurible again, a simple process. buy a new metal chafing dish or incense burner, preferably with small legs or a stand to raise its base off the tabletop to prevent scorching. fill it with about an inch of sand. this will provide good

esigned to affect, call their names aloud three times, and chant these words, warm seed, warm heart, let them never be apart. then cast the powder into the chalice, imagining as you do so the full force of your desire entering it also. see it as a flame descending on the surface of the liquid. complete the spell with the words "so mote it be" and draw the seal of the triple cross in the air above the cup with your right fore-finger. leave the herb to steep for about twelve hours; then strain the philter through fine muslin or cheesecloth and introduce it secretly into the food or drink of the person or persons the spell is desired to affect. this spell is a good example of the use of a power object, as in fact are all the following philters. now which of the philters will be most successfu

re being reborn into the world of men again. it is also, of course, a direct reference to the vitrified towers of the elves. your magical implements, or "weapons" may be assigned to the various watchtowers, but here opinion differs considerably as to their correct assignation. many witches tend to use the cabalistic identification of the rod to fire, sword to air, pentacle to earth, cup to water. the cup seems to be about the one implement about which no one is in any doubt. more traditional, perhaps, is the concept of the sword of fire, rod of air (sometimes an airborne arrow or spear, cup or cauldron of water and pentacle, plate or shield of earth. these are directly analogous with the four magical treasures of pre-celtic lore mentioned earlier; in later celtic myth they became known as

rded as the entrance and exit for the sabbat participants, and is referred to simply as the "gateway" or more explicitly as the "way between the worlds" all the coven members should pass into the circle through this gateway, but not, however, before divesting themselves of all metal implements, witch jewels, or insignia. even the magister's or high priestess' metal headpieces must remain outside; the cup, the sword, athame, everything and anything of a metal nature must do likewise. this is most important. only after the balefire is well and truly alight, when the circle can be crossed and recrossed time and again without impairing its magical efficacy, can the metallic implements be brought in again, and your witch jewels reassumed. the reasons for this step are threefold. the magical one

hallus wielded by the magister, or simply by the other male participants. however, in most modern covens, the actual marriage rite seems to have been replaced generally by the cakes and wine ceremony which, then leads into the feast. the chalice held by the high priestess is raised high over the balefire, and sabbat wine poured in. the magister then lowers his ceremonial rod, wand, or athame into the cup briefly, and then removes it. both he and the priestess then hand it on to the coven, who drink from it. similarly, the sabbat cake is presented on the paten pentacle by the priestess, divided up by the magister with his athame, and then distributed like wise. on handing the chalice or pentacle to one's neighbour, the words "blessed be" are often uttered. the initial ceremony of the cakes

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

the twenty-four crowns of the schema. thou shalt write these names upon thirty-six talismans, two upon each talisman, one on each side. thou shalt divide these talismans into four series of nine each, according to the number of the letters of the schema. upon the first series thou shalt engrave the letter yod, symbolized by the flowering rod of aaron. upon the second the letter he, symbolized by the cup of joseph. upon the third the letter vau, symbolized by the sword of david my father. and upon the fourth the he final, symbolized by the shekel of gold. these thirty-six talismans will be a book which will contain all the secrets of nature. and by their diverse combinations thou shalt make the genii and angels speak. here endeth the fragment of the key of solomon. book two page 127 the qa

MEANING OF MASONRY

en our ear thly sovereign and our masonic comrades throughout the world. but here again i would ask every master who gives and every brother who drinks this toast, to lift his thoughts to a greater king and to a larger craft than our limited and symbolic fraternity. i would remind you how in the christian mysteries there was another master whom unconsciously we imitate, who also after supper took the cup and when he had given thanks to the king of kings, pledged himself, as it were, to that larger craft which is co-extensive with humanity itself; directing them in this manner to show forth symbolically a certain great mystery until his coming again. but this, brethren, is none other than what is implied in our own masonic words when we also are directed to use certain substituted secrets u

is restoring my soul (reintegrating it out of chaos and disorder. even when i come to pass through the valley of deadly gloom (my own interior veils of darkness) i will fear no evil; for it is with me (as a guiding star; its directions and disciplines will safeguard me. it provides me with the means of overcoming my inner enemies and weaknesses; it anoints my intelligence with the oil of wisdom; the cup of my mind brims over with new light and consciousness. the divine love and truth, which i shall find face to face at my centre, will be a conscious presence to me all the days of my temporal life; and there- after i shall dwell in a" house of the lord (a glorified spiritual body) for ever" the third degree is completed in, and can only be more fully expounded by reference to, the holy roy

MICHAEL FORD BOOK OF CAIN

the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolation is a silent wisdom from which the fountain is never dry seek with the cup of emerald. o cain, spirit born of fire and darkness, shadowed initiator! o cain, who wanders the earth from deserts to forests brought forth from the womb, flesh-born son of the dragon and the harlot goddess, mother of witch blood. spirit and lord of the blackened fires of the forge, who tasted the blood mark as an x upon the brow. o cain, who was awakened by the skull bearing omen of abe

MICHAEL FORD WITCHMOON

disassociation. primarily, the instrument was developed through the bon po period of buddhism. if one works specifically with the shades or manes of the dead, especially within a witches sabbat context, one may wish to obtain a kapala for the temple or coven as well. the kapala is a human skull cap used within rituals as a chalice. in fact, one may use both a kapala and a consecrated chalice for the cup of the temple. the kapala is used as an offering bowl in tibet, in certain tantric rituals spirits are summoned to feed from the contents of the bowl. when filled with blood, the kapala is called ashrakapala, and when filled with flesh is called mamsakapala. human bones also serve as powerful ritual tools, especially within the path of the black temple. while bones are connected as powerfu

ithin some witchcraft covens or groups. we must first discover what babalon was, is and is moving towards to recognize this brilliant feminine flame within each man and woman. babalon is the qabalistically restored spelling of the biblical babylon, the great whore. this goddess is in union with the beast 666 in the book of revelation. aleister crowley restored the goddess to her aspect of holding the cup of her fornications, from which the blood of the saints dwelled. those who transverse and persevered through the path of thelema or holy magick might offer their blood to the great cup, opening themselves to the glory of babalon. babalon is the beautiful goddess of an opened spirit, the luciferian mind. she is the exact opposite of mary, for the christians goddess is the mother of the blac

holds significant keys to atavistic resurgence. it is often the case with the paintings of aos, as his true hidden genius was his art, that many keys of magickal study can be obtained through meditating upon them. the drawing presents several faces, some animal, some human and others a combination of both. the many keys which exist in the art and writings of aos are paramount. those who sip from the cup of hecate shall taste the essence of their own personal holy 104 104 guardian angel, the true will discovered. this provides the essential clarity and stability, the strength of conviction, direction and will required to flourish in the pursuit of magick and sorcery. to control and materialize your will upon earth one must first master all within the night side, that of dreaming. all will

call! the witch cult in relation to the witches sabbat craft opens the da athian vampiric current thus becoming aligned with the black or 'hidden' essence of sorcery. by such means dreams are gained, explored and- through vaulting into reality in the day side- become flesh. the witches sabbat craft can be useful in exploring the astral aspects of vampirism, in which the sorcerer shall taste from the cup of choronzon. lilith sprinkles her powder of wolf and bat blood within the chalice which invariably leads to either knowledge or madness. lilith is a representative of the night and therefore a connection or mirror of the hebrew term laylah (2) h a l y a l, meaning night and death. through the eye of kia one is able to dive through the black mirror, wherein the qlipoth grant the grail of c

a l y a l, meaning night and death. through the eye of kia one is able to dive through the black mirror, wherein the qlipoth grant the grail of choronzon, the blood filled cup of vampire, incubi, succubi, ghouls and ghosts. one must take care assuming the death posture in the vampiric state due to the psychic and obsessive dangers and threats which can arise. the sorcerer who would dare sip from the cup of vampires must first master the self on most levels. 1) ensuring balance and will is present in proper decision-making. 2) a sense of inner strength must be present in order to avoid the dangers of unbalanced forces which exist in the astral qlipoth. defense measures should be involved as well to ensure as much resistance as possible from astral vampire attacks. the symbolic reference, o

nter-clockwise) around the circle. the enochian call of the seventh aethyr (see the vision and the voice, by aleister crowley, published by weiser) at this time i opened the top of the blood vial and poured most of the contents within the circle, forming as best i could the sigil which represented the vampire spirit. 129 129 invocation of vampiric elementals "of the qlipoth you are bred, to which the cup of dragons blood is filled mother of abominations, whose mighty title is qoph: i evoke thee through this circle, guarded by the sacred names of shaitan by which the caverns of da ath shall be opened move and appear within this circle, so that thou can be within this sacred space no harm shall come to us for our rite is sacred under the sign of carrefour; black witch mother of blood giving

MICHAEL W FORD THE VAMPIRE GATE

in a modern context, malak (angel) tauus (peacock) is the symbol of solar enlightenment, wisdom and beautiful developed being. 90 luciferian witchcraft by michael w. ford succubus publishing 2005 isbn 1411626389 the home publisher of luciferian witchcraft is here: http//www.lulu.com/succubusbooks "this is the revealed grimoire of the left-hand path. there is power for those willing to drink from the cup of the beast and his bride, the devil's harlot. herein is the path as walked by one who seeks to reveal the true path of ahriman and lilith-az, to manifest in flesh the spirit of azi dahaka and cain. herein is magick from the foundation to higher pathworkings of sorcery and black magick. here the works which burn away the modern white-washing of so-called magick and or witchcraft. herein a

MICHAEL WYNN THE SOUL TRAVELERS

of creation and depletion is happening at all times. the first indication that someone s life-force was fed upon by a spirit is getting plenty of sleep, and still waking up feeling depleted and tired. caffeine is the usual remedy for this. the rate of expenditure of life-force increases during times of high emotional states. feelings like worry, fear, depression, anger, and lust all help to spill the cup of life; at these times, the human being radiates (wastes) life-force more intensely. fresh fruits and vegetables are considered to have higher concentrations of this life-force as opposed to meats and processed foods. life-force, the energy of the spirit, manifests itself from the astral world through specific points on the body often called a chakra. although there is some disagreement r

nctions between someone s material and etheric body; life-force from that etheric body pours in to replenish the material body. at night, the vampiric spirits induce feelings of fear and lust in dreams and feed from the extra life-force created. it s also worth noting that activities such as: nervous twitches, chewing gum, excessive talking, and pretty much any unnecessary activity further spills the cup of life. the beings in the astral cannot partake in the material world without plugging into someone. i can t believe it s not fiction: dream realm inception (2010--michael wynn's "the soul travelers" 27 class participation ok, so dreams are important. first, begin a dream journal. i find this a pain in the ass, and prefer to record dreams audibly with a microphone, rather than a pen. seco

banishes general influences, while the banishing ritual at the end banishes the specific force that was invoked (activated) during the ritual. the major implements of ritual magic are relatively few, and even more impressive is the fact that they aren t truly necessary at all (with perhaps the exception of the scrying mirror. the main tools of the magician include: the wand, the dagger (or sword, the cup, the alter, and the scrying mirror. the first of these, the wand, is used to direct energy and draw invoking symbols in the air. the element associated with the wand is fire, and fire represents the spark of life; in other words, the ability to give life. the wand is a phallic symbol and represents the active force; the male s ability to jump-start life. fire, whose symbol is an upward-poi

s used to draw banishing symbols in the air (as opposed to the wand, which invokes. air represents the mind and intellect. air, whose symbol is an upward-pointing triangle with a horizontal line through it s center, is also associated with an angel (or man, the east, the color yellow, and the arch-angel raphael. and, as stated before, the dagger is used to threaten and punish disobedient spirits. the cup, or goblet, is associated with the element of water. water is symbolic for the passive force, and feminine quality of the womb, and its ability to bear life. water is likewise symbolic for blood and, more specifically, the previously discussed life-force. in magic, fire and water represent the polar opposites of male and female. water, who symbol is a downward-pointing triangle, is also as

MICHAEL W FORD NOX UMBRA

it is his gift originally to the common clay of man under a different guise. realize and crystallize for the moment who you are, where you wish to go and how you will get there. suddenly, all gods and goddesses as you understand it, are from the self- that the self-enchantments from sah are a gift of the blackened fires of the blacksmith called cain, who breathes with life from set-an. drink from the cup, focus upon your reflection "i have sunk unto the depths of the tomb, yet the flame within lives -hail (magical name, i am awakened into the light of set and the knowledge of anubis. hail thou self, who shinestfrom the dark moon, hail thou self, who shinest from the full moon, hail thou self, set-an who is the god of immortal life and chaos of being, hail thou self, anubis who is death and

MORALS AND DOGMA

ve in a god of mercy and a redeemer of love, and persecute those of a different faith; to devour widows houses, and for a pretence make long prayers; to preach continence, and wallow in lust; to inculcate humility, and in pride surpass lucifer; to pay tithe, and omit the weightier matters of the law, judgment, mercy and faith; to strain at a gnat, and swallow a camel; to make clean the outside of the cup and platter, keeping them full within of extortion and excess; to appear outwardly righteous unto men, but within be full of hypocrisy and iniquity, is indeed to be like unto whited sepulchres, which appear beautiful outward, but are within full of bones of the dead and of all uncleanness. the republic cloaks its ambition with the pretence of a desire and duty to "extend the area of freedo

divine nature, and is lengthened into a cone, as a point is lengthened into a line; and then, an indivisible monad before, it divides itself and becomes a duad--that is, unity becomes division, disturbance, and conflict. then it begins to experience the disorder which reigns in matter, to which it unites itself, becoming, as it were, intoxicated by draughts of grosser matter: of which inebriation the cup of bakchos, between cancer and leo, is a symbol. it is for them the cup of forgetfulness. they assemble, says plato, in the fields of oblivion, to drink there the water of the river ameles, which causes men to forget everything. this fiction is also found in virgil "if souls" says macrobius "carried with them into the bodies they occupy all the knowledge which they had acquired of divine t

escription given by apuleius, a serpent on either side, a golden vase, with a serpent twined round the handle, and the animals that marched in procession, the bear, the ape, and pegasus, represented the constellations that, rising with the virgin, when on the day of the vernal equinox she stood in the oriental gate of heaven, brilliant with the rays of the full moon, seemed to march in her train. the cup, consecrated in the mysteries both of isis and eleusis, was the constellation crater or the cup. the sacred vessel of the isiac ceremony finds its counterpart in the heavens. the olympic robe presented to the initiate, a magnificent mantle, covered with figures of serpents and animals, and under which were twelve other sacred robes, wherewith he was clothed in the sanctuary, alluded to the

and intercedes for man, and reconciles the universal unseen mind with the individualized spirit of which he is emphatically the perfecter; a consummation which he effects, first through the vicissitudes of the elemental ordeal, the alternate fire of summer and the showers of winter "the trials or test of an immortal nature; and secondarily and symbolically through the mysteries. he holds not only the cup of generation, but also that of wisdom or initiation, whose influence is contrary to that of the former, causing the soul to abhor its material bonds, and to long for its return. the first was the cup of forgetfulness; while the second is the urn of aquarius, quaffed by the returning spirit, as by the returning sun at the winter solstice, and emblematic of the exchange of wordly impression

d time; as our mortal bodies, dissolving, return to the elements from which they came, their particles coming and going ever in perpetual genesis. to our jewish brethren, this supper is symbolical of the passover: to the christian mason, of that eaten by christ and his disciples when, celebrating the passover, he broke bread and gave it to them, saying "take! eat! this is my body" and giving them the cup, he said "drink ye all of it! for this is my blood of the new testament, which is shed for many for the remission of sins" thus symbolizing the perfect harmony and union between himself and the faithful; and his death upon the cross for the salvation of man. the history of masonry is the history of philosophy. masons do not pretend to set themselves up for instructors of the human race: bu

MOTTA MARCELO THE COMMENTARIES OF AL

rfect crossed the abyss: he is defined as being at least a master of the temple. true initiates never interfere with another human's will. however, they are in communion with all human wills in a manner incomprehensible by, and inexplicable to, the profane. even the highest types of samadhi give only a pale idea of this communion. it is the true and genuine communion of the saints, and the grail, the cup in the hand of our lady babalon, is its symbol. readers are referred to liber lxv, chapter i, vv. 3, 18, 63; chapter ii, vv. 4-6, 26, 28-29, 43; chapter iii, vv. 17-20, 4 7-48, 61, 65; chapter iv, vv. 47,51, 60; chapter v, vv. 1, 15-18, 22-24, 59-64. see also liber vii, chapter vii, vv. 41-52; liber i, and liber 156. 46. nothing is a secret key of this law. sixty-one the jews call it; i ca

of peril, will suffer threats from gods (note "gods" in miniscules; true gods never threaten you, or even speak to you, as a rule, from rich people, from the mob, from angels, animals, or demons. the fates themselves will seem to turn against them. aspirants must not heed any of this. see vii, iv, 48; liber tzaddi, vv. 15-17; lxv, iii, 29-33; iv, 33-41 "your arms" your magickal weapons, the wand, the cup, the sword and the disk. the god is then, of course, a form of adonai: see lxv, v, 14-16, 65. he is this as ra-hoor-khu. the mass of the phoenix liber 44 is t he fullest possible expression of how the lord of the aeon is the "strength, force, vigour of your arms" in the classification of the elements of the hindus, heru-ra-ha stands for akasha, hadit for the sixth and nuit for the seventh

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

content with his boundless wealth, and still thirsting for more, desired that everything he touched might turn to gold. the request was [129]complied with in so literal a sense, that the now wretched midas bitterly repented his folly and cupidity, for, when the pangs of hunger assailed him, and he essayed to appease his cravings, the food became gold ere he page 144 could swallow it; as he raised the cup of wine to his parched lips, the sparkling draught was changed into the metal he had so coveted, and when at length, wearied and faint, he stretched his aching frame on his hitherto luxurious couch, this also was transformed into the substance which had now become the curse of his existence. the despairing king at last implored the god to take back the fatal gift, and dionysus, pitying his

ish. page 223 propitiatory offerings were brought with the object of appeasing the anger of the gods. in addition to those above enumerated, sacrifices were made, either with a view of obtaining success in an enterprise about to be undertaken, or in fulfilment of a vow, or at the command of an oracle. every sacrifice was accompanied by salt and also by a libation, which usually consisted of wine, the cup being always filled to the brim, indicating that the offering was made without stint. when sacrificing to the infernal gods the cup containing the libation was filled with blood. the animals offered to the olympian divinities were white, whilst those to the gods of the lower world were black. when a man offered a special sacrifice for himself or his family it partook of the nature of his [

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

n seems to have a tie to one of the most ancient of german customs, that of convivium.2 tacitus had made note of the distinctive custom of the germans to handle their most serious affairs at the table, during a time marked by the drinking of repeated toasts. born amidst the clamor of blows and the sound of song were fraternities whose membership was made up of warriors who had drunk together from the cup (minne) of friendship. a passage from the icelandic gisla saga maintains that it is a duty to avenge fellow drinkers as if they were brothers. also notable in this regard are texts in which colleagues (bruderschaft) unite by blending their blood and drinking together. in the custom of convivium observed in the roman collegia we find these same religious and sacred elements of meals eaten t

ONYX TABLET OF SET

those rare cases within our ranks. q.e.d. the association with our school, the peristyle, is mandatory for this stage of initiation. we as pupils and also our own pupils entered the gates of thoth, and after we questioned and probed, we were awed. and we are awed at our own ability to *see* what we have never before seen and sense what we have never before felt. we begin to lift the veil. xepera: the cup of knowledge to drink from the chalice of emerging is to mingle what you "know" with what you envision. for envisioning is the catalyst of understanding. xepera will hold dear your dreams and teachings, and furrow them into your own cup of experience, your essence of existence, which is far more attuned to your consciousness and lore than earthly things. the door to this state of acknowled

come to call 'the eye of set. there is a story in zen literature about an englishman who traveled to the orient seeking an enlightened master who had become quite popular in the west. he finally met the zen master, and as the master was pouring him tea, he told him of his desire for the master to teach him the ways of enlightenment. as he spoke the master silently continued pouring the tea, till the cup was full, then overflowing and running out over the table. the englishman was quite shocked, and when he queried, the master's response was "you are like this cup. you wish to be filled with enlightenment, but you are already so full of other things you have no room for anything else" while the story may contain a definite right-hand path flavor, it none the less illustrates some principle

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

l direction, not mere impulse and unevaluated circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evolved and continues growing one must be in check with the ego. it should be understood that often the most humble will comprehend a greater knowledge of self. crowley often defined "black brothers" as those who shut themselves off from the universe and the cup of babalon, which is evolution. the sorcerer must realize that he or she is not necessarily more important than anything else, while at the same time be in full balance with the natural order and the survival of the psyche. a black magician is by no means what crowley defined as "black brothers. the essential study and practice of a sorcerer to ascend is significant in the point that the i

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ge for the path of shin, represents the simple fire of nature and the latent or hidden fire. the three upper triangles refer to fire- solar, volcanic and astral, while the lowest or basal triangle represents the latent heat. the greek cross of 13 squares, the admission badge for the path of resh, is referred to the sun in the twelve signs of the zodiac, and also in the midst of the four elements. the cup of stolistes, the <138> admissionbadge to the grade of= m, is thus referred to the tree of life. it embraces nine of the sephiroth, exclusive of kether. fourth knowledge lecture 0 yesod and malkuth are referred to the triangle below, the former to the apex, the latter to the base. like the caduceus, it further represents the three elements: water, fire and air. the crescent refers to the w

st01 hiero ketwr hiero heg hiero hiereus hiero opening, to watch over the censer and the incense and to consecrate the hall and the fratres and sorores and the candidate with fire. frater stolistes, your station and duties? my station is in the north to symbolise cold and moisture, and my duties are to see that robes and collars and insignia of the officers are ready at the opening, to watch over the cup of lustral water and to purify the hall and the fratres and sorores and the candidate with water. frater kerux, your station and duties? my place is within the portal. my duties are to see that the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit the fratres and sorores, and to watch over the reception of the candidate; to lead all

hall with water and with fire. 120 the golden dawn: volume i1 book two dad hiero kerux hiero hiereus heg stolistes goes to the east, faces hierophant, and making a cross in the air with his cup, sprinkles a few drops of water three times towards theeast. he passes to the south, west and north, repeatingthe purification in each quarter and returns to the east to complete the circle. he then holds the cup on high and says. i purify with water. dadouchos follows stolistes when hegoes to the east, and when stolistes has gone to the south, dadouchos faces east, raises his censer and swings it thrice towards the east. he then goes to the south, west and north repeating the censing at each quarter and returns to the east where he completes the circle and raising the censer says: i consecrate wit

the sign of silence, and taking up the rose says: i invite you to inhale with me the perfume of this rose, as a symbol of air (smells rose) to feel with me the warmth of this sacred fire (spreads his hands over it) to eat with me this bread and salt as types of earth (dips bread in salt and eats) and finally to drink with me this wine, the consecrated emblem of elemental water (makes a cross with the cup and drinks) hierophant puts down the cup bemeen the cross and triangle. he comes east of the altar and faces west <42> the praemonstrator then comes to the west of the altar and makes the aiuting sign. hierophant replies with the sign of silence and then hands the elements, beginning with the rose which praemonstrator smells and returns; then feels the warmth of the lamp, eats the bread an

the cup bemeen the cross and triangle. he comes east of the altar and faces west <42> the praemonstrator then comes to the west of the altar and makes the aiuting sign. hierophant replies with the sign of silence and then hands the elements, beginning with the rose which praemonstrator smells and returns; then feels the warmth of the lamp, eats the bread and salt and receives from the hierophant the cup with which he makes a cross, and having drunk, returns it. hierophant then passes by west and south to his throne. praemonstrator then comes to the east of the altar. lmperator comes to the west, exchanges signs and partakes. he returns to his place- after serving cancellarius who in turn serves past hierophant. after the chiefs, the officers partake in this order: hiereus, hegemon, stolis

xt come the members of the outer in the same manner- the neophytes coming last piloted by hegemon or any officer appointed. the order of procedure for outer members is: philosophi, practici, theorici, zelatores, neophytes. when the last neophyte stands east of the altar, kern comes to the west, exchanges the signs and partakes (hegemon directs neophyte to return to his place as soon as kern takes the cup) kerux, on receiving the cup, drains it, inverts it, and says: kern it is finished <43> kern replaces the cup and returns to his place. all rise. hiero (knocks) 1 tetelestai! hiereus (knocks) 1 heg (knocks) 1 hiero (knocks) khabs. hiereus (knocks) am. heg (knocks) pekht. hiereus (knocks) konx. heg (knocks) om. hierophant (knocks) pax. neophyte ritual 133 heg (knocks) light hiero (knocks) i

o the four rivers of paradise, while the angles of the triangles refer to the three sephiroth, netzach, hod, and yesod. the two pillars, right and left of the tree are the symbols of active and passive, male and female, adam and eve. they also allude to the pillars of fire and cloud which guided the israelites in the wilderness, and the hot and moist natures are further marked by the red lamp and the cup of water. l l e pillars further represent the two kerubim of the ark- the right, metatron, male- and the left, sandalphon, female. theoricus ritual 163 above them ever burn the lamps of their spiritual essence, of which they are partakers in the eternal uncreated one. hierophant stands in the sign of theoricus. glory be unto thee, lord of the land of life, for thy splendour filleth the uni

t them have dominion over the fish of the sea. in the name of a l strong and powerful, and in the name of elohim tzabaoth, spirits of water adore your creator! takes cup from before the tablet and makes therewith the sign of the eagle fl in the air before it. in the name of gabriel, the great archangel of water, and in the sign of the eagle, spirits of water adore your creator! makes a cross with the cup. in the name and letters of the great western quadrangle revealed unto enoch by the great angel ave, spirits of water adore your creator! holds cup on high. in the three great secret names of god, borne upon the banners of 168 the golden dawn: volume ii book lluo the west- empeh arsel gaiol- spirits of water adore your <95> creator! in the name ra-agiosel, great king of the west, spirits o

stern quadrangle revealed unto enoch by the great angel ave, spirits of water adore your creator! holds cup on high. in the three great secret names of god, borne upon the banners of 168 the golden dawn: volume ii book lluo the west- empeh arsel gaiol- spirits of water adore your <95> creator! in the name ra-agiosel, great king of the west, spirits of water adore your creator! hierophant replaces the cup and returns to his place. all return to their places. in the name of elohim tzabaoth, i declare the temple opened in the three equals eight grade of practicus. hiero 1 lll 1 111 hiereus 1 ill 1 111 heg 1 ill 1111 hiero hiereus theo hiero theo hiero the thirty first path fratres and sorores, our frater (or soror. having made such progress in the path of occult science as has enabled him to

of this grade of practicus which you have already sworn to maintain respecting those of the preceding grades? i do (theoricus is faced west before tablet by hegemon) then you will stretch forth your hand in the position of the saluting sign of a neophyte and say "i swear by the abyss of the waters (done- theoricus repeating the words) let the hood-wink be removed. done. hegemon places in his hand the cup of water before the tablet. sprinkle with your hand a few drops of water towards the tablet of water in the west and say "let the powers of water witness my practicus ritual 169 pledge" done. theoricus repeats the words. hegemon replaces cup. conduct the theoricus to the east and place him between the mystical pillars (done) before you are the portals of the 31st, 32nd, and 29thpaths. of t

ieth path. you will now quit the temple for a short time, and on your return the ceremony of your reception into the grade of three equals eight will take place <112> temple in hod arranged as in diagram diagram ihiaro p=hant theori cusl water hiero honoured hegemon, instruct the theoricus in the proper alarm, present him with the necessary admission badge, and admit him. hegemon takes the badge, the cup of stolistes, and brings theoricus, telling him to knock 1 111 1 111 place the theoricus before the portal of the 31st path by which he <113> has symbolically entered this grade from the one equals ten of zelator (done) practicus ritual 177 place the theoricus now before the portal of the 30th path by which he has symbolically entered this grade from the two equals nine of theoricus (done)

cus before the portal of the 31st path by which he <113> has symbolically entered this grade from the one equals ten of zelator (done) practicus ritual 177 place the theoricus now before the portal of the 30th path by which he has symbolically entered this grade from the two equals nine of theoricus (done) hiereus by what symbol dost thou enter herein? heg by the peculiar emblem of the stolistes, the cup of water. hiereus the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex, the latter the base. like caduceus, it further represents the three elements of water, air, and fire. the crescent is the water

appertain unto the element of water. the meanings of the <117> tablets of earth and air were explained to you in the preceding grades. turning to the altar, hierophant indicates the cross and triangle. the cross above the triangle represents the power of the spirit of life rising above the triangle of the waters and reflecting the triune therein, as further marked by the lampsat the angles. while the cup of water placed at the junction of the cross and triangle represents practicus ritual 1 79 the maternal letter mem. hierophant returns to his throne in the east. hegemon indicates the seat west of the altar to theoricus who sits down. hegemon comes round the altar and removes the diagram stand, placing it in the south west, and returns to his place. all are seated. the portals in the east

aspirant, and place it about thy neck and say: i accept the bonds of suffering and self-sacrifice. 2nd and 3rd adepts rise. aspirant repeats words as directed. second rise, then, my frater, in the symbol of self-renunciation and extend thine arms in the form of a cross. aspirant rises, feet together, and arms extended. second associate adeptus minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the <226> aspirant forever by marking him afresh with the stigmata of the cross. seco dta kes dagger from third and marks aspirant anew as at obligation: brgw, feet, right hand, left hand, and heart. gives dagger back to third who replaces it on altar, and then hands aspirant the rose crucifix. second take that symbol, raise it with both hands

REGARDIE TALISMANS

e my total break with tradition. in the centre, the appropriate hebrew god-name for the element is written in. instead of using classical hebrew script, i decide once more to use capital romans which create an equally good effect, one in line with my avowed intention of departing from blind tradition and innovating a more simple procedure. these names, yhvh tzabaoth, i arrange on side one, around the cup design of the tarot pack, instead of on side three as originally contemplated, as making a better design. as explained before, the traditional sigil of the archangel gabriel drawn from the magical square as given in barret s magus could have been used. instead, however, on side three i propose to trace the sigil on the golden dawn rose, which will be found in the appendix. the name gabriel

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

and the apocalyptic eagle, and in the other the world suspended from the end of her sceptre. the other emblems are equally clear, and can be explained as easily as the first. turnthe kabalah 49 ing now to the four suits, namely, clubs, cups, swords, and circles or pantacles, commonly called deniers all these are hieroglyphics of the tetragram. thus, the club is the egyptian phallus or hebrew jod; the cup is the cteis or primitive he; the sword is the conjunction of both, or the lingam, represented in hebrew preceding the captivity by vau while the circle or pantacle, image of the world, is the he final of the divine name. now let us take a tarot and combine all its emblems one by one into the wheel or rota of william postel; let us group the four aces, the four twos, and so on, together; w

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

rs the sanguine, undines the phlegmatic and sylphs the bilious. their signs are: the hieroglyphs of the bull for the gnomes, who are commanded with the sword; those of the lion for salamanders, who are commanded with the bifurcated rod or magic trident; those of the eagle for the sylphs, who are commanded by the holy pantacles; finally, those of the water-carrier for undines, who are commanded by the cup of libations. their 32 the ritual of transcendental magic respective sovereigns are gob for the gnomes, djin for the salamanders, paralda for the sylphs and nicksa for the undines. when an elementary spirit torments, or at least vexes, the inhabitants of this world, it must be conjured by air, water, fire and earth; by breathing, sprinkling, burning of perfumes; and by tracing on the groun

he microcosm. on the contrary, when conscious of failing will, the magus turns his eyes towards this symbol, takes it in his right hand and feels armed with intellectual omnipotence, provided that he is truly a king, worthy to be led by the star to the cradle of divine realization; provided that he knows, dares, wills and keeps silent; provided that he is familiar with the usages of the pentacle, the cup, the wand and the sword; provided, finally, that the intrepid gaze of his soul corresponds to those two eyes which the ascending point of our pentagram ever presents open. 38 chapter vi the medium and mediator two things, as we have shown, are necessary for the acquisition of magical power. the emancipation of will from servitude and its instruction in the art of domination. the sovereign

s it is which precipitated the swine into the sea. another allegory of the attraction exercised on beings of inferior instincts by blind forces that can be put in operation by error and evil will. this symbol may be compared with that of the comrades of ulysses transformed into swine by the sorceress circe. remark what was done by ulysses to preserve himself and deliver his associates: he refused the cup of the enchantress and commanded her with the sword. circe is nature, with all her delights and allurements: we must overcome her in order to enjoy. such is the significance of the homeric fable, for the poems of homer, those true sacred books of ancient hellas, contain all the mysteries of high eastern initiation. the natural medium is therefore the ever active and ever seducing serpent o

ideas (2) a scale of ten numbers, multiplied by four symbols and connected with twelve figures representing the twelve signs of the zodiac (3) plus the four genii of the cardinal points. the symbolical tetrad, represented in the mysteries of memphis and thebes by the four forms of the sphinx. man, eagle, lion and bull. corresponded with the four elements of the old world, water being signified by the cup held by the man or aquarius; air by the circle or nimbus surrounding the head of the celestial eagle; fire by the wood which nourishes it, by the tree fructifying in the heat of earth and sun, finally, by the sceptre of royalty, which the lion typifies; earth by the sword of mithras, who each year immolates the sacred bull, and, together with its blood, pours forth that sap which gives inc

se four signs, with all their analogies, explain the one word hidden in all sanctuaries, that word which the bacchantes seemed to divine in their intoxication when they worked themselves into frenzy for io evohe. what then was the meaning of this mysterious term? it was the name of four primitive letters of the mother-tongue: jod, symbol of the vine-stock, or paternal sceptre of noah; he, type of the cup of libations and also of maternity; vau, which joins the two, and was depicted in india by the great and mysterious lingam. such was the triple sign of the triad in the divine word; but the mother-letter appeared a second time, to express the fecundity of nature and woman and to formulate the doctrine of universal and progressive analogies, descending from causes to effects and ascending f

RUBY TABLET OF SET

gick. a. useful b. necessary c. antithetical d. ineffective 13. before one can concentrate the mind, one must utilize the a. heart b. will c. intellect d. consciousness 14. the whole essence of the will is a. desire b. singleness of purpose c. intense ambition d. inspiration 15. what is the "dew of the stars" a. love b. will c. knowledge d. evolution 16. which initiatory grade most corresponds to the cup? a. priestess b. adept c. magus d. master of the temple 17. emotions are impressions from a. without b. the heart c. the mind d. the true self 18. the earliest stage in human individual development is a. need for protective love b. narcissism c. survival instincts d. formation of the subconscious 19. it is interesting to note that both the instinctual desires and the defensive functions of

e four possible states of consciousness are, and. 7. the temple of the magician represents. 8. the symbols used in magickal work determine. 9. the word expresses the_ and is symbolized by the. 10. the oath is an expression of the magician's will and of his magickal. 11. the expression of the will should be limited to calculated. 12. the secret of the graal is. 13. the three forms of the elixer of the cup are, and. 14. the 'nature' of the cup is. 15. the quality which purifies the work of the magician is. 16. the sword is related to the element_ and corresponds to the human. 17. the sword frees the perceptions from the. 18. every idea must be_ by the sword. 19_ are obsessions toward which one must become an observer; indifference is weilded by the. 20. the only real exception to question #1

by a magickal oath and how may that oath be broken? 28. why is it important to so identify the will with the self that it becomes unconscious? 29. explain the true value in controlling both feelings and emotions. 30. what are the best ways to get rid of preconceived or inculcated ideas? 31. it is said that "understanding is the structuralization of knowledge" please explain this. 32. explain why the cup must always have a lid. 33. what is the danger of the cup? 34. why can the sword not be the single magickal weapon for magicians? 35. why is it important to analyse the emotions and to overcome them? 36. what is meant by "love under will" 37. please interpret this statement "thou hast no right but to do what thou wilt" 38. the pantacle is the storehouse of knowledge. explain this. 39. what

mitment to setian principles, as well as his connection with his inner powers. the baptism of fire is the divine gnosis of the dark lord descending, the downward point of the triangle in tantra, the point of the pentagram in black magic. it can be of a traditional straight black wood, carved with setian symbols. the flail and the crook, symbols of the pharaoh's authority, can be substituted. cup: the cup is the representation of the reservoir of power, the female aspect of the dark lord, and the subconscious of the magician. this is the realm of the inner demons, the shadows. the cup connects the outer fire ocean of set with the inner dark realm of the adept. dagger: the dagger represents the intellect of the magician. with its keen edge it cleanly cuts through ignorance and intellectual l

an available for set's presence. the magician can offer devotion and dedication to the principles of set, and a commitment to his personal growth. this should be simple and sincere rather than formal. the magician should makes his or her goals known at this point. wand: the magician hold up the wand and thank set for the fire of his will, the primal force of his being. cup: the magician will hold the cup and thank set for the gift of renewing power and the reservoir of the unconscious mind from which he draws his inner strength. he will drink in honor of the inner demons and the dark lord. dagger: the magician will hold up the dagger in thanks for the gift of intelligence that sets him apart from the ignorant mass of humanity, and the blind self-slavery of the oppressed. pantacle: the magi

ss. the way is ever open, but rarely travelled by any but the resolute. we of the temple of initiation, dwellers of the black land of set, are invited to embark on the journey to that place. and now of the criteria: for those who would dare fashion for them-selves this hidden place, it is offered that the paths or ways to be guided by are five: 1. ra- the awakening 2. thoth- the temple 3. xepera- the cup of know-ledge 4. lucifer- realization 5. sekemti- the perfection the way of ra is to awaken, for humanity sleeps. this awakening is oft-times accomplished in childhood, and is evinced by the rebellious and innate desire to seek truth. but many are the children of ra at a later age, when truths are all the more veiled behind ambition, egotism, and education. the realization of this struggle

y on the way to offer assistance. much knowledge rests in the temple of earth. the magus of the aon is generous in the distribution of this knowledge, and others too are teachers and guides. the seeker must extract all that he can from this school, for if not, he cannot hope to go further and enter the inner temple. wherein is kept the veil. the way of xepera is the path of transmutation. as with the cup of knowledge, the substance within, when drunk, is transformed, and therefore transforms its receptor. likewise when the one who hopes to become drinks of the cup with fervor and unblemished work, he is transformed. he is nearing the sanctuary. this wine of learning, through black magic, has become a fire, a flame- gifted yet earned, never again to be taken away, but it may be lost through

ist: 6l, 6n, f6b, 7 (all, 24 (all [graal] at the monastery of leng our ancestors' ancestors were taught the dhol chant. our ancestors' ancestors spread this dread magic throughout the world. in the north it was the mead of inspiration, in the south it was the amethyst of dionysius, in the east it was the medukasha- the honey whip of wisdom, in the west it was the milk and honey of medb. drink now the cup of your ancestors' ancestors, and renew your bond with the hidden source [elemental summoning] our ancestors' ancestors caught the light of the northern star in a ninefold knot. it has been nast of the sufis, the valknutr of the northmen, the enneagram of the sarmouni. in the age of satan it was the yankee rose. by our word do i now loosen that knot so that the dread radiance of the northe

ight. come, bearer of wisdom, for i summon you this night. seb! lord of the earth, rise up from flaming lava spewn from the earth's core. come forth and join me this night. nu! awaken from thy slumber amidst seaweed-draped ruins, and once more honor the ancient bond. be with me this night [consecration of the chalice] behold, all ye who dwell in darkness: i have poured every drop of my blood into the cup of the scarlet woman, and she hath lifted it to her crimson lips and drunk thereof. no single drop hath fallen, lest all be lost [opening of the gate and main invocation] set, lord of that ancient land, gift of the nile: time melts into nothingness, and i stand amidst the columns of thy house in pamat-et. brooding in silent majesty, the gods gaze down upon golden sands rippling in the wind

and possibly by the classic scene in monty python's life of brian in which brian tells the crowd "you are all individuals" and everyone responds in chorus "yes! we are all individuals, and came into being immediately after the second international conclave of the temple of set (6/22/xv. as the rite is a glorification of the self, yet is intended for group ritual, each task prior to the passing of the cup must be performed by one individual alone. there must be no choruses of "hail, set" or "xeper. should anyone wish to respond to such a statement, he must look into himself and find his unique and individual response, for instance "hail, set! i thank you, great teacher" the key is that any words chosen must be appropriate to the individual at the moment of speaking. the words "we" and "us"

- in this they contrast even further with the background of trodden-on pallid saints and other symbols of a dead past. this quote from the book of thoth, when viewed with an eye on aeonic relevance, is a good indication of the dynamo functioning at that time. she rides astride the beast; in her left hand she holds the reins, representing the passion which unites them. in her right she holds aloft the cup, the holy grail aflame with love and death. in this cup are mingled the elements of the sacrament of the aeon. the book of lies devotes one chapter to this symbol. passion would be perhaps the bwest of words to describe atu xi. it was a time of freedom from the domination of the lying spectre and the discovery of will, itself the charting of one's own course through the stars. this may be

ing. the dual cups which aleister crowley points out as resembling breasts [due to the liber legis reference] hold representations of the most highly refined essences of the words of the aeon. the upper chalice holds "ethereal water, which is also milk and oil and blood" themselves components of the feminine nature raised above the normal uses into new and advanced function. note that the flow of the cup's contents go no further than nuit's body and are absorbed rather than permitted to waste on the ground. the lower container on the other hand "pours the immortal liquor of her life. she pours it upon the junction of land and water" dclxvi made mention in a previous chapter to the cult of shiva with its doctrine of nothingnes and gives the suicidal advice of annihilating the references to

the petrolatum (petrolatum is just plain white petroleum jelly, otherwise known by the brand name vaseline. there is a new vegetable source baby jelly available from frontier cooperative herbs, but i have not had a chance to try it. bring an inch of water to boil in a shallow saucepan, such as for poaching eggs. using a 1 cup measuring cup, melt some paraffin or wax shavings. when melted, remove the cup and put a 2 cup measure into the water. pour the 4 tablespoons of melted wax into the 2 cup measure (use a metal spoon and heat it briefly in the boiling water before scooping the melted wax) using the same spoon, while it is still warm, spoon out 2 tablespoons of the petrolatum and add it to the melted wax in the 2 cup measure. next add the 20 tablespoons of the oil. stir well with a tong

owledge that absolutely consumes the drinker [hold graal aloft] they who know not of xeper and drink of this cup are destroyed, because they will no longer be able to hide from their meanness. some will be paralyzed, some will turn their hands against themselves, others shall run forth into the night to slay their own kind. i drink for all present, visible and invisible [drink graal [chorus] hail the cup of rebirth, which brings self-knowledge and consumes us not [celebrant] the doom is sealed. henceforth all who appeal to the dread name to justify their own actions shall be smitten with the knowledge of truth and destroyed by the power of maat we have cast forth in the name of set! hail set [chorus] hail set [another celebrant] the day of the day of the cross and the trinity is done. the

SATANIC RITUALS

his hands, faces the altar, and before drinking recites the following] celebrant: calicem voluptatis carnis accipiam, et nomen domini inferi invocabo [he drinks from the chalice, then turns toward the assembled company, the chalice extended before him. he presents the chalice with the following words] celebrant: ecce calix voluptatis carnis, qui laetitiam vitae donat [the celebrant then presents the cup to each of the members of the assemblage, first to the deacon, followed by the subdeacon, then the others in order of rank and/or seniority in the order. in administering the cup to each, he uses the following words] celebrant: accipe calicem voluptatis carnis in nomine domini inferi [when all have drunk, the drained chalice is replaced on the altar, the paten placed on top of it, and the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

the divinities of neopaganism are called by a variety of names. prominent among them are the goddess (worshipped in many different aspects) and the god (also worshipped in many different aspects. other neopagan groups worship the pantheon, or group, of ancient norse mythology or the forces of nature. symbols. the goddess s symbols include the moon and many other objects representing the feminine: the cup, flowers, mirrors, seashells, and jewels. the god s symbols include the hunt, the sun, the sword, horns, the spear, the knife, the magic wand, the arrow, the sickle (a curved blade, and precious metals. worship. in general, forms of worship are left to the individual believer or practitioner. dress. neo-pagans have no standard costume or form of dress, although some dress in robes and othe

to instill feelings of awe and mystery. a key belief of wiccans has to do with the nature of the divine. wicca is a duotheistic religion (a religion of two gods) that emphasizes the creative power of both the masculine and the feminine deities. the (usually unnamed) goddess is the mother, the source of fertility, abundance, love, and growth. her chief symbol is the moon. her other symbols include the cup, flowers, mirrors, seashells, and jewels. the god is associated with the hunt and is regarded as the source of all life. his symbols include not only the life-giving sun but also the sword, horns, the spear, the knife, the magic wand, the arrow, the sickle, and precious metals. note that these symbols have marked sexual connotations, suggesting the merger of male and female into one to cre

ldron is seen as a vessel in which magical transformations take place. it is a clear symbol of the goddess, representing fertility and femininity, and a symbol of water, inspiration, and reincarnation. during springtime rituals it is often filled with flowers and water. in wintertime rituals fires are built within the cauldron to symbolize the heat and light of the sun. related to the cauldron is the cup, which contains beverages drunk during rituals. the crystal sphere is used in divination( predicting the future) and promotes contemplation. as a sphere, it is symbolic of the goddess. the bell is a feminine symbol used to invoke, or call, the goddess during rituals. the book of shadows is the closest thing that wicca has to a sacred scripture, though it is more in the nature of a workbook

mber of changes to the catholic church s ritual of baptism (a ritual involving the symbolic use of water that results in a person being admitted to the church community) and the eucharist, or holy communion, in which bread and wine are believed to be transformed into the body and blood of christ, during a church ceremony known as mass. in particular he urged that laypersons be allowed to share in the cup of wine rather than just the bread, a practice contrary to that of the catholic church. world religions: biographies 229 martin luther laypersons are those who are common worshippers and are not a part of the priesthood. he argued that confirmation (the ritual that follows a baptism, admitting a person to full membership in the church, marriage, holy orders (the ordaining of priests, and e

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

you are done at sigil 1, you go back to the center, pick up the lantern/lamp or candle, and, holding it in front of you, walk to the east, make a counterclockwise walk around the circle from east and back to east, and then continue counterclockwise until you reach sigil 2. say the invocatory name, and the poetic stream as you place the flame down on the sigil. returning to the center, you pick up the cup or bowl, and holding it in front of you, walk to the east, make a counterclockwise walk around the circle from east and back to east, and then continue counterclockwise until you reach sigil 3. say the invocatory name, and the poetic stream as you place the bowl or cup down on the sigil. returning to the center, you pick up the forked implement, and holding it in front of you, walk to the

methods of turning this rite into a true "working" of craft or "magic; the sharing and offering of ale or wine with the master, or the petition. both methods can be used to achieve favors or bring about change; but the wise witch will use these methods to further cement closeness with the master, as opposed to always just securing boons. the sharing of the ale or wine is accomplished by bringing the cup or bowl from the west to the center of the triangle, and filling it with ale or wine, and chanting any of the names of the secret lord over it, before silently communing with the master in your head, revealing to him what you desire, and, most importantly, what you will "give back" to him, should your desires be met. you, and your devotion and service to him, are the most powerful offering

ar so much about, and this rite makes for a fine so-called "self dedication" rite, when used for this purpose. it can also be a "re-dedication" whenever you need the strengthening. once you have considered carefully what you desire or need (and don't forget that this rite can just be done for simple praise, without necessarily "asking" for something) you drink some of the libation, and then carry the cup to the east and leave it there, as your offering. it shouldn't be touched for a few hours. if there is an altar in the east, leave it on the altar. the petition is a more "magical" working, as opposed to the sharing of a libation, which always has more religious overtones. to make a petition, you write, on clean parchment paper (or just regular unlined, acid- free paper) your desires or ne

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

rict included this drawing of 13 goddess worshippers (13 comprise a witches coven) on a succession of six circle platforms paying homage to the sun. the illustration originally came from an italian foundation dedicated to the work of new age evolutionist and educator maria montessori. in the babylonian religion, as the initiate entered into the "mysteries" part of the ritual was the drinking from the cup of the woman (the goddess. here, in this ancient woodcut we find a supplicant kneeling while raising his hands in submissive fashion after just drinking from the cup. the priest (at right) appears to be administering an oath while offering an oblation perhaps a wafer, piece of bread, or honycomb with his left hand (kittos' biblical cyclopedia; reprinted in alexander hislop's the two babylo

onnote triple power. black magic masonic witchcraft, and triangle powers 391 as reported in time (april 15, 2002, this is a financial report sent to yasser arafat's palestine headquarters bearing the insignia of the rebel group, the al-aqsa martyr's brigade. if authentic, the logo, or seal, for the group roughly resembles a triangle within a circle. nineteen part devil, part angel ye cannot drink the cup of the lord, and the cup of devils: ye cannot be partakers of the lord's table, and of the table of devils. i corinthians 10:21 always front and center .stood lyndon johnson, almost handsome then, in his 40s, leaner than history remembers, narrow-eyed, his hair sleek..alert in a vaguely dangerous way- an impresario, a genius of nuances, a wolf in his prime. lance morrow "part devil, part a

the tales of the holy grail and the spear of longinus. some teach that as the blood of jesus oozed from his body on the cross, it was collected in the holy grail cup. esoterically that would make the holy grail, if it exists, magical and capable of great miracles. a variation of this story is that the holy grail was the drinking vessel of jesus at the last supper, which again would translate into the cup being a magical talisman. the spear of longinus the spear of longinus is yet another legend connected to the priory of sion. it holds that a roman centurion named longinus was the one who thrust his spear into jesus' side at the crucifixion. some of jesus' blood is alleged to have fallen on him and miracles ensued. thus, again, a magical talisman was created the spear of longinus. througho

THE BLACK LODGE

be reached. the process is one of continuous growth. this, on its turn, is expressed in lxv iii 1-20. the four elements fire, water, air and earth (or tejas, apas, vayu and prithvi) correspond magically to the four cherubic signs of the zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ed objects that reportedly brought victory or good fortune to heroes of long ago. still others have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available to determine that such an object as the ark of the covenant ever existed, but its present location continues to be sought. the holy grail, the cup from which jesus drank at the last supper, is never mentioned in the bible, but by medieval times it had been popularized as the holiest relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them sites where they might gather to participate in religious rituals or where they might retreat for sol

most scholars agree that among the first images of the black madonna and her son were representations of isis and horus. the black madonna may also refer to mary magdalene, who, in the traditions of many christian sects, such as the gnostics, was the wife of jesus (c. 6 b.c.e. c. 30 c.e) in this interpretation of the events that occurred after jesus death at the hands of the romans, mary brought the cup used at the last supper the holy grail from palestine to southern france, where it would eventually be guarded by the knights templar. there is also a belief that mary arrived in france carrying within her womb a child fathered by jesus of nazareth, who then became the progenitor for the royal family of france. for those who hold such beliefs, the holy grail is but a metaphor for mary magd

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ed objects that reportedly brought victory or good fortune to heroes of long ago. still others have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available to determine that such an object as the ark of the covenant ever existed, but its present location continues to be sought. the holy grail, the cup from which jesus drank at the last supper, is never mentioned in the bible, but by medieval times it had been popularized as the holiest relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them sites where they might gather to participate in religious rituals or where they might retreat for sol

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ed objects that reportedly brought victory or good fortune to heroes of long ago. still others have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available to determine that such an object as the ark of the covenant ever existed, but its present location continues to be sought. the holy grail, the cup from which jesus drank at the last supper, is never mentioned in the bible, but by medieval times it had been popularized as the holiest relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them.sites where they might gather to participate in religious rituals or where they might retreat for sol

beyond. new york: atlantic publishing, 1946. tea leaf reading (tasseography) acenturies-old method of divining the future involves the interpretation of the fragments of tea leaves at the bottom of a client fs cup. the first rule to follow in tea leaf or tea cup reading, also known as tasseography, is to brew the tea in a pot without a strainer in order to allow sufficient bits of leaves to enter the cup. obviously, tea bags will not work at all. for those who prefer reading coffee grounds, the same rule applies: fresh-brewed coffee.no instant coffee or coffee bags. the rest of the rules that follow regarding tea leaf reading are also those required for the interpretation of coffee grounds. the best results in a reading will be obtained from a white or light-colored cup with a wide top. th

nds, the same rule applies: fresh-brewed coffee.no instant coffee or coffee bags. the rest of the rules that follow regarding tea leaf reading are also those required for the interpretation of coffee grounds. the best results in a reading will be obtained from a white or light-colored cup with a wide top. the person whose fortune is to be read must drink the tea, leaving a little in the bottom of the cup. once the tea has been drunk, the subject of the reading should slowly move the cup from left to right three times, thereby distributing some of the leaves around the sides of the cup. at this point, most tea leaf readers may sit for a few minutes in silence, allowing the psychic rapport to be better established with the client. when they feel a mental connection has been made, the readers

ce the tea has been drunk, the subject of the reading should slowly move the cup from left to right three times, thereby distributing some of the leaves around the sides of the cup. at this point, most tea leaf readers may sit for a few minutes in silence, allowing the psychic rapport to be better established with the client. when they feel a mental connection has been made, the readers will take the cup from the client and begin an interpretation of the symbols made by the bits of leaf within the cup. there are some readers who prefer to have their client shake the cup to be certain the leaves are scattered around its surface and then place it upside down on the saucer. when the cup has been emptied, it is handed to the reader for interpretation of the leaf particles. whichever method the

leaf within the cup. there are some readers who prefer to have their client shake the cup to be certain the leaves are scattered around its surface and then place it upside down on the saucer. when the cup has been emptied, it is handed to the reader for interpretation of the leaf particles. whichever method the individual reader prefers, they all agree that the first impression upon looking into the cup is the most important. experienced readers take in the total pattern of the leaves and envision the various symbols in terms of the whole picture before picking up on individual details. again, there is little dogma among tea leaf readers. for some, the rim of the cup represents the future; the bottom, the past. for others, the rim represents the present, the sides predict the future, and

f the leaves and envision the various symbols in terms of the whole picture before picking up on individual details. again, there is little dogma among tea leaf readers. for some, the rim of the cup represents the future; the bottom, the past. for others, the rim represents the present, the sides predict the future, and the bottom foretells the very distant future. there seems some consensus that the cup fs handle stands for the client fs home life and personal environment, so the nearer the symbol to the handle, the sooner it will occur. if the reader sees some of the specks of tea leaves as forming numbers, these may be interpreted as representing time.hours, days, weeks, months, depending upon other impressions received by the reader. if the reader envisions some bits of leaves as lette

things of sacred power things of sacred power associated with judeo-christian history as recorded in the bible and in various apocryphal t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d objects of mystery and power 199 totem pole (corbis corporation) texts have enraptured believers for centuries. whether pilgrims seek the physical remains of noah fs ark or the cup from which jesus (c. 6 b.c.e..c. 30 c.e) drank passover wine at the last supper, great controversies over the physical existence of certain objects mentioned in the bible have persisted for thousands of years and continue in the new millennium. so prevalent is the belief that noah fs ark can be located on the slope of the tallest mountain in turkey, agri dagi (mt. ararat, that some travel

THE GOD OF THE WITCHES

e principle ofevil, in other words the devil. this conception, that a god other than that of the recorded must be evil, is not the god of the witchesintroduction4confined to christianity, or to the middle ages. st. paul, in the first epistle to the corinthians, expressed thesame opinion when he wrote "the things which the gentiles sacrifice, they sacrifice to devils and not togod. ye cannot drink the cup of the lord and the cup of devils; ye cannot be partakers of the lord's table andthe table of devils. the author of the book of revelation is equally definite when he calls the magnificentaltar of zeus at pergamos "the throne of satan "i know thy works and where thou dwellest, even wheresatan's throne is. in 1613 sebastian michaelis spoke with no uncertain voice "the gods of the turks andt

THE GOLDEN ESSENCE

dow of the glory of the true light, the light that will come from the east with the son of the mother. shine forth here with hallowing peace. a bell is then rung to announce the official beginning of the housle. the rite leader can either use an arthame to consecrate the wine and bread (by dipping its tip in the wine, and laying its blade on the bread) or, alternatively, he or she may simply lift the cup and plate above his or her head while saying the invocations of blessing on the bread and drink. the wine is blessed first, followed by the bread. the blessing of the wine: dame wisdom redeemer of man, preserver of the heart, clothed in fate s night-woven raiment, rise, descend, and appear, and be pleased to bless this wine- for no glory stands without wisdom; the exalted one must seek the

sterious place, outside the world, a place not here nor there, and yet a place which is not apart from the world- a paradoxical and hidden, yet co-existent, real, and eternal third place, which is the resolving seat of all mysteries and the heart of true life. after these moments of silence have passed, following the horn or the bell, or the meditation, the rite leader holds his or her hands over the cup, and says: i saw the master come forth in a great light from the east, and he was the light. i saw time, sorrow, and death pass away. only truth remained. gathered around him were blessed souls of the realized ones, they of the hidden company, the holy grand array. from the master s radiant tongue came words, and he became the words, as they were spoken. he said: behold, i make all things

master s radiant tongue came words, and he became the words, as they were spoken. he said: behold, i make all things new. the rite leader offers a sip of the wine to each member of the gathering, with the words behold: i make all things new, to which the person responds, from earth, come fire, and then takes a sip. the rite leader drinks last, saying: from earth, come fire before he or she does. the cup is then placed down, and the rite leader holds his or her hands over the bread, and says: hail unto thee, earth, mother of gods and men! be fruitful in the embrace of the all father, and be filled with nourishment for men and beasts. beautiful one, darkly tressed, draped in your green gown, the winds and waters impart your blessed words, throughout the ages- says the mother: i give fullnes

THE MAGICIAN S KABBALAH

mately is only destructive to the transitory. if something is "real, no amount of doubt, analysis, examination, and so forth will destroy it. thus the principle of occam's razor (the simplest explanation will suffice in cases of doubt) is a sound one. a final note comes from the "thirteen petalled rose, where an analysis of the kiddush ritual (that performed on the eve of the sabbath, states that the cup signifying reception contains red wine, expressing an aspect of geburah, but has a small amount of water added to represent the mercy of chesed. it is important in all acts to harmonise geburah and chesed in tiphareth to achieve equilibrium, as will be examined in the following chapter. chapter nine; tiphareth, the hub of sacrifice the text of the sepher yetzirah regards tiphareth as a "me

THE PATH OF KABBALAH

lity depends on nothing but the desire itself, just like a hungry person will find the most wonderful flavours in even a slice of bread, whereas a satiated person will not be impressed with even a banquet fit for kings. there are many implications to one s subjective approach toward a certain subject. for example: if we look at a cup of juice from an egoistic perspective, the pleasure embedded in the cup bears an egoistic nature, because he uses it to sooth his thirst. but if he understands that the juice only gives him a limited amount of pleasure, which was actually given to him so that he could receive it for the creator, by that one turns the egoistic pleasure to a spiritual one. the light of the creator would be expressed in a corporeal object. and so it is with every thing in our wor

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

th the summer and the sun, ere the maidens unbeholden gather one by one, to the vineyard comes the shower, no sweet rain to fresh the flower, but the thunder rain that cleaves, rends and ruins tender leaves. ere the crimson lips have planted paler roses, warmer grapes, ere the maiden breasts have panted, and the sunny shapes flit around to bless the hour, comes men know not what false flower: ere the cup is drained, the wine grows unsweet, that was divine *the tale of archais, vol. i, pp. 9, 10. these last two lines contain the whole secret of this story. the beauty of the clinging love of childhood is tinged with a glowing desire, the pink desire of the bud bursts into the passionate crimson of the rose, and as in galice, h gthe dove gave place a moment to the swine; h. and yet hardly so!

ss and love; reverses life and fact: and so believes *the temple of the holy ghost, vol. i, p. 179. this last line practically contains the fundamental basis of all religion. man finding that nature was but a thousand-headed hydra, for ever battling with him on the field of the world, fearing her awful powers and dim mysteries, reversed facts which were so unpalatable to him, and drinking deep of the cup of joy during those short moments when it was proffered to his lips, dimly or vividly saw through the intoxicating fumes cloudy realms of perpetual libation, of hope, and of glorious expectations. heaven and then hell. the former first, for man is essentially selfish; having found a fat billet for himself, it was not long before he found a lean one for his neighbour: to divide my devotees

end the poet fs utter contempt for this worn-out old creed with the following: cvex my soul no more with mistranslations from genesis to revelations, but leave me with the flaming star jeheshua (see thou zohar) and thus our formidable pigeon- lamb-and-old-gentleman religion fizzles in smoke, and i am found attacking nothing c *sword of song, ascension day, vol. ii, p. 162. vi the chapter known as the cup in which chapter it is related how the cup held the hnew wine, h and how that wine is quaffed greedily by all; and how to some it tasteth as bitter as gall, and yet to others is as falernian a hundred and twenty years old; for that is the age of the cellar from out of which it was ta fen. the cup in the last line of gthe star and garter h is concentrated the whole of the ethical philosophy

l melancholy of so vast a contemplation, the poet sings: xviii. i dare not to the greater sins aspire; i might. so gross am i. take pleasure in these filthy holocausts, that burn to sin a damned incense in the hellish fire of human lust. earth fs joys no heaven may win; pain holds the prize in blood-stained hands; love laughs, with anguish in his eyes. also he sees how dangerous it is to sip from the cup of glittle common sins. h sins nurtured by trust in man fs forgiveness; then struck with the horror of the still small voice, he bids god break his unrepentant will, and let the kiss of life: xxi. melt on my lips to flame, fling back the gates of dis! this is the true conquest of life, the salvation of a soul wandering through the mazy depths of existence. at length filled with the experie

e braided locks of laughing comets, and the glittering cup of thine illusions shalt thou hurl beyond the confines of space over the very rim of time. thou o seeker after wisdom, and virtue, and multiscient truth, thou o wanderer in the groves of eleusis, thou, even thou shalt drink of the wine of iacchus, and thy cup shall be as a triple flame set with sapphire, and beryl, and amethyst; for it is the cup of adepts, and of heroes, and of gods. then all the absinthial bitterness of thine heart shall vanish midst the chaunting of souls lost in the ocean of understanding for ever and everlasting. from the filthy distillations of thy life, and the golden traffic of its quintessential lusts; from the fantastic dews of thy death, and all the gibbous glitter of its mirific mirror, shalt thou be pu

o his heart and tortures his very soul; rather would he be reborn in the lowest depths of orcus and point out to others the path of salvation, than attain to the uttermost bliss, whilst others are being damned. george eliot, knowingly or unknowingly, set the true lyre of buddhism reverberating in her grand and noble prayer, gthe choir invisible. h may i reach that purest heaven, be to other souls the cup of strength in some great agony. enkindle generous ardour, feed pure love, beget the smiles that have no cruelty. be the sweet presence of a good diffus fd and in diffusion ever more intense! so shall i join the choir invisible whose music is the gladness of the world. in the song of orpheus we listen to the glittering and mystic consummation of bliss: this world is shadow-shapen of the bi

at comes thus by moments to shine into the eyes of my soul and make my heart beat with fear and love? it is something quite other than myself, and for this reason i am frozen with terror; it is something identical with myself, and therefore i am kindled with love *st. augustine, confessions, vii, ix, x. similarly john tauler writes: the more the bridegroom loves the bride, the more bitter will be the cup he gives her to drink. gthe cup is that she is to cease from all her own thoughts c for she can take pleasure in nothing that is not her own. h she must be made like the bridegroom, and humbly submit to the process, and joy in suffering for his sake, until she gis wholly purified from all faults and stain of sin, and become perfectly fair and unspotted. h her wedding gift is gthe holy ghos

THE TAROT OF C C ZAIN

s. the left hand extends the index finger to the earth to show that the mission of the perfect man is to reign over the material world. this double gesture also expresses that the human will should reflect the divine will in order to procure good and prevent evil. before the magus, upon a cubic stone, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their masters or their slaves. the sword signifies the work, the struggle which traverses obstacles, and the trials which sorrow submits us to. the coin, sign of determined value, is the symbol of realized aspirations, of work accomplished; and shows the sun of power conquered by the per

THE WITCH CULT OF ZOS VEL THANATOS

ng towards the yoni or eye of darkness. this is the essence of the path found in the grimoire adamu, forbidden sexual sorcery. vampires at play those who fell from the heavens and brought to man the gnosis of the black flame, also sought the elixir of life, their devouring desires sought to dance widdershins around the circle of flame, those who by dreaming path shared the very blood offered from the cup of az to then empower and envenom our sorcerous spirits. here the witch takes copulation and is given the knowledge of the fell angel, who is to share with her the blood of the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate here the hag or dark moon of hecate (lilith, by the way of crossroads sheds the flesh to go forth to the sabbat. this ecstasy br

THE ABYSS AND TABAET

the denkard, book 6: wisdom of the sages offered online by joseph peterson@ www. avesta. org the history of zoroastrianism by m.n. dhalla further reading: luciferian witchcraft by michael w. ford isbn 1411626389 the home publisher of luciferian witchcraft is here: http//www.lulu.com/content/112297 "this is the revealed grimoire of the left-hand path. there is power for those willing to drink from the cup of the beast and his bride, the devil's harlot. herein is the path as walked by one who seeks to reveal the true path of ahriman and lilith-az, to manifest in flesh the spirit of azi dahaka and cain. herein is magick from the foundation to higher pathworkings of sorcery and black magick. here the works which burn away the modern white-washing of so-called magick and or witchcraft. herein a

THE SECRET RITUALS OF THE OTO

officers has the camp? w: three visible. e: and eight invisible. s: brethren, i am weary. i pray you, bring me water from the well (they leave him and report) w: most mysterious master, there is no water in the well. s: i pray you, brethren, seek diligently (done) e: most mysterious master, there is a trace of moisture in one corner of the well. s: i pray you, give me to drink thereof (e. brings the cup, which is of blood and laudanum) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c4.html (2 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. s: my brethren the draught is right bitter (they replace cup and return) s: i pray you, hold up mine hands (done. s. catches the support of the tent, and disjoints it, thus causing the tent to fall beh

the life of 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 circ

m.s and carrying tapers lighted, and knock as a p.m (done) herald: v.i.s.k. there is an alarm at the door (takes up skull) viii: see who wants admission. herald: whom have you there? asst: p.m.s who are determined to become p.i.s. herald: halt (reports) viii: do you vouch, etc. herald: i do. viii: admit them in due form (they enter with penal sign of l. of p) 2nd o (to candidates) can ye drink of the cup that i drink of? cands: we can. 2nd o (raises sponge, saying to viii) father, if it be possible, let this cup pass from me; nevertheless my will, which is thine, be done (viii presents it to 2nd o, who drinks. 2nd o then takes it, and presents it to cands. who assume the grand position, and drink to dregs. they are led to west by herald) orator (reads liber clvi. equinox vi, p. 23) viii: i

ir (m.w.s. applauds, h.p. applauds, g.m. applauds, 3 officers applaud. all applaud (triumphant musick. m.w.s. and h.p; g.m. and new kt (dame; all leave red room, and march in triumph around the chamber of death) third point (re-entering the red room, and the door being closed. m.w.s. presents the cakes of light to h.p, who passes to new kt (dame) and so on, ending with g.m, who presents to m.w.s. the cup then passes) m.w.s: consummatum est (the living circle, and dance. h.p. then advances and consumes the word.58) h.p: consummatum est (all resume thrones) additional note: the seven signs of this degree would seem to be variations of the signs used in the 18 of ancient and accepted masonry. the closing of a sovereign chapter of rose croix the red room m.w.s: very excellent and perfect princ

/2001 2:05:02 pm] the secret rituals of the o.t.o. sir knights and dames, assist me to open the temple (all give sign) sir knight sentinel, guard the approaches of the temple (sentinel goes out on guard after seeing that all give signs) lady of the sword, guard the portal of the temple (she salutes, draws sword, and goes to door) hail babalon! hail, bearer of the holy grail (dips lance (she gives the cup to each companion in turn, then to g.c, and finishes it) let us form the mystic triangle (the three companions, facing outwards with hands joined, surround g.c. and c.b. who exchange the greeting m(outh) to m(outh. r(ight) h(and) to k(nee. l(eft) h(and) to a(nus. change to eaglegrip and exchange word. she changes to babalon, while he invokes in sign of 7 =4) we invoke thee, three-in-one, s

; for light and freedom are not fully ours. yet in secret we may still worship as we will (all officers resume places in temple. g.c. passes in giving sign, grip and word. cand. follows him. temple is now in light) behold our god, baphomet, the unutterable one, the bearer of the holy grail. kneel, brother, as a lover kneels at the shrine of the beloved (done. g.c. solemnly dips the lance-point in the cup. c.b. gives cand. the cup and he drinks. she then raises him and greets him with the secret grip, as in the opening, within the triangle of companions, or in any case with the accolade) sir knight, you are now at liberty to retire. on your return you will partake with us of the mystic feast of the sabbath (companions conduct new knight from the temple) third point (the knights assemble to

th, eight and ninth degrees66* weave the circle round him thrice and close your eyes with holy dread; for he on honey-dew hath fed. and drunk the milk of paradise. agape vel liber c vel azoth sal philosophorum the book of the unveiling of the sangraal wherein it is spoken of the wine of the sabbath of the adepts being the secret instruction of the ninth degree* the sun is the wine and the moon is the cup. pour the sun into the moon. hafiz* preliminary prayer from thine hand, o lord, cometh all good; from thee flow down all grace and blessing. the characters of nature with thy fingers hast thou traced, but none can read them unless he hath been taught in thy school. therefore even as servants look unto the hands of their masters, and hand maidens unto the hands of their mistresses, even so

you very august, excellent, puissant and perfect sovereign princes of rose croix, sir knights companions of the holy graal, even by your sublime chastity and the vow of stainless manhood, that ye understand these words! behold! i have declared the law; unto you have i revealed it. i have manifested the tokens to you; with you have i exchanged the words. conquerors of sin and sorrow, partakers of the cup of blessing, initiates of the supreme rite, warders of the ineffable sanctuary, freemen of the city of truth, saints of the everlasting tabernacle! i have discovered unto you the eucharist of resurrection. i have shown you the way. i have spoken unto you the truth. i have endowed you with the life. sons of heaven and daughters of earth, children of god and inheritors of immortality, the fe

THE HOLY BIBLE KING JAMES VERSION

i pray you. 40:9 and the chief butler told his dream to joseph, and said to him, in my dream, behold, a vine [was] before me; 40:10 and in the vine [were] three branches: and it [was] as though it budded [and] her blossoms shot forth; and the clusters thereof brought forth ripe grapes: 40:11 and pharaoh s cup [was] in my hand: and i took the grapes, and pressed them into pharaoh s cup, and i gave the cup into pharaoh s hand. 40:12 and joseph said unto him, this [is] the interpretation of it: the three branches [are] three days: 40:13 yet within three days shall pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver pharaoh s cup into his hand, after the former manner when thou wast his butler. 40:14 but think on me when it shall be well with thee, and shew kind

raoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee. 40:20 and it came to pass the third day [which was] pharaoh s birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants. 40:21 and he restored the chief butler unto his butlership again; and he gave the cup into pharaoh s hand: 40:22 but he hanged the chief baker: as joseph had interpreted to them. 40:23 yet did not the chief butler remember joseph, but forgat him. 41:1 and it came to pass at the end of two full years, that pharaoh dreamed: and, behold, he stood by the river. 41:2 and, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. 41

servants it be found, both let him die, and we also will be my lord s bondmen. 44:10 and he said, now also [let] it [be] according unto your words; he with whom it is found shall be my servant; and ye shall be blameless. 44:11 then they speedily took down every man his sack to the ground, and opened every man his sack. 44:12 and he searched [and] began at the eldest, and left at the youngest: and the cup was found in genesis page 26 benjamin s sack. 44:13 then they rent their clothes, and laded every man his ass, and returned to the city. 44:14 and judah and his brethren came to joseph s house; for he [was] yet there: and they fell before him on the ground. 44:15 and joseph said unto them, what deed [is] this that ye have done? wot ye not that such a man as i can certainly divine? 44:16 an

there: and they fell before him on the ground. 44:15 and joseph said unto them, what deed [is] this that ye have done? wot ye not that such a man as i can certainly divine? 44:16 and judah said, what shall we say unto my lord? what shall we speak? or how shall we clear ourselves? god hath found out the iniquity of thy servants: behold, we [are] my lord s servants, both we, and [he] also with whom the cup is found. 44:17 and he said, god forbid that i should do so [but] the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father. 44:18 then judah came near unto him, and said, oh my lord, let thy servant, i pray thee, speak a word in my lord s ears, and let not thine anger burn against thy servant: for thou [art] even as pharaoh. 44:19

dealt bountifully with thee. 116:8 for thou hast delivered my soul from death, mine eyes from tears [and] my feet from falling. 116:9 i will walk before the lord in the land of the living. 116:10 i believed, therefore have i spoken: i was greatly afflicted: 116:11 i said in my haste, all men [are] liars. 116:12 what shall i render unto the lord [for] all his benefits toward me? 116:13 i will take the cup of salvation, and call upon the name of the lord. 116:14 i will pay my vows unto the lord now in the presence of all his people. 116:15 precious in the sight of the lord [is] the death of his saints. 116:16 o lord, truly i [am] thy servant; i [am] thy servant [and] the son of thine handmaid: thou hast loosed my bonds. 116:17 i will offer to thee the sacrifice of thanksgiving, and will call

man [is] a narrow pit. 23:28 she also lieth in wait as [for] a prey, and increaseth the transgressors among men. 23:29 who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? 23:30 they that tarry long at the wine; they that go to seek mixed wine. 23:31 look not thou upon the wine when it is red, when it giveth his colour in the cup [when] it moveth itself aright. 23:32 at the last it biteth like a serpent, and stingeth like an adder. 23:33 thine eyes shall behold strange women, and thine heart shall utter perverse things. 23:34 yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. 23:35 they have stricken me [shalt thou say, and] i was not sick; they have beaten

51:15 but i [am] the lord thy god, that divided the sea, whose waves roared: the lord of hosts [is] his name. 51:16 and i have put my words in thy mouth, and i have covered thee in the shadow of mine hand, that i may plant the heavens, and lay the foundations of the earth, and say unto zion, thou [art] my people. 51:17 awake, awake, stand up, o jerusalem, which hast drunk at the hand of the lord the cup of his fury; thou hast drunken the dregs of the cup of trembling [and] wrung [them] out. 51:18 [there is] none to guide her among all the sons [whom] she hath brought forth; neither [is there any] that taketh her by the hand of all the sons [that] she hath brought up. 51:19 these two [things] are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and

word: by whom shall i comfort thee? 51:20 thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the lord, the rebuke of thy god. 51:21 therefore hear now this, thou afflicted, and drunken, but not with wine: 51:22 thus saith thy lord the lord, and thy god [that] pleadeth the cause of his people, behold, i have taken out of thine hand the cup of trembling [even] the dregs of the cup of my fury; thou shalt no more drink it again: 51:23 but i will put it into the hand of them that afflict thee; which have said to thy soul, bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over. 52:1 awake, awake; put on thy strength, o zion; put on thy beautiful garments, o jerusalem, t

for i have taken away my peace from this people, saith the lord [even] lovingkindness and mercies. 16:6 both the great and the small shall die in this land: they shall not be buried, neither shall [men] lament for them, nor cut themselves, nor make themselves bald for them: 16:7 neither shall [men] tear [themselves] for them in mourning, to comfort them for the dead; neither shall [men] give them the cup of consolation to drink for their father or for their mother. 16:8 thou shalt not also go into the house of feasting, to sit with them to eat and to drink. 16:9 for thus saith the lord of hosts, the god of israel; behold, i will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the b

selves of them also: and i will recompense them according to their deeds, and according to the works of their own hands. 25:15 for thus saith the lord god of israel unto me; take the wine cup of this fury at my hand, and cause all the nations, to whom i send thee, to drink it. 25:16 and they shall drink, and be moved, and be mad, because of the sword that i will send among them. 25:17 then took i the cup at the lord s hand, and made all the nations to drink, unto whom the lord had sent me: 25:18 [to wit] jerusalem, and the cities of judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as [it is] this day; 25:19 pharaoh king of egypt, and his servants, and his princes, and all his people; 25:20 and all the mingled people

near, one with another, and all the kingdoms of the world, which [are] upon the face of the earth: and the king of sheshach shall drink after them. 25:27 therefore thou shalt say unto them, thus saith the lord of hosts, the god of israel; drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which i will send among you. 25:28 and it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, thus saith the lord of hosts; ye shall certainly drink. 25:29 for, lo, i begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? ye shall not be unpunished: for i will call for a sword upon all the inhabitants of the earth, saith the lord of hosts. 25:30 therefore prophesy thou against them all

ill destroy till they have enough. 49:10 but i have made esau bare, i have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he is not. 49:11 leave thy fatherless children, i will preserve [them] alive; and let thy widows trust in me. 49:12 for thus saith the lord; behold, they whose judgment [was] not to drink of the cup have assuredly drunken; and [art] thou he [that] shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink [of it] 49:13 for i have sworn by myself, saith the lord, that bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes. 49:14 i have heard a rumour from the lord, and an ambassador is sent

filled; for our end is come. 4:19 our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness. 4:20 the breath of our nostrils, the anointed of the lord, was taken in their pits, of whom we said, under his shadow we shall live among the heathen. 4:21 rejoice and be glad, o daughter of edom, that dwellest in the land of uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked. 4:22 the punishment of thine iniquity is accomplished, o daughter of zion; he will no more carry thee away into captivity: he will visit thine iniquity, o daughter of edom; he will discover thy sins. 5:1 remember, o lord, what is come upon us: consider, and behold our reproach. 5:2 our inheritance is tu

ast gone a whoring after the heathen [and] because thou art polluted with their idols. 23:31 thou hast walked in the way of thy sister; therefore will i give her cup into thine hand. 23:32 thus saith the lord god; thou shalt drink of thy sister s cup deep and large: thou shalt be laughed to scorn and had in derision; it containeth much. 23:33 thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy sister samaria. 23:34 thou shalt even drink it and suck [it] out, and thou shalt break the sherds thereof, and pluck off thine own breasts: for i have spoken [it] saith the lord god. 23:35 therefore thus saith the lord god; because thou hast forgotten me, and cast me behind thy back, therefore bear thou also thy lewdness and thy whoredoms

TYSON DONALD NEW MILLENNIUM MAGIC

al ability and needs the maximum powers of the elements, the beasts should be employed. the magical instruments-rod, cup, dagger (or sword, and pentacle (or shield)-are another ancient symbolic division of the all into four principles. these forms appear in many diverse cultures. the most common occurrence in modern times is the pips of ordinary playing cards. the hearts derive from the symbol of the cup (water; diamonds from the pentacle (earth; clubs from the rod (fire; and spades from the dagger (air. the original forms are preserved in the tarot, about which more will be said later. these four instruments are used in ritual to channel the will through a partic- ular elemental principle and to project it to some point of desire. they work best on the outer circles of being, less well in

trinity as a family. the father-father aspect would be wholly authoritarian. his element would be fire of fire, his instrument the rod of rods, and his action the ray of rays. on the earthly level he might be represented by augustus caesar. the father-mother aspect would still be male in its ground quality, but its col- oring would be female. its element would be water of fire, and its instrument the cup of rods-the scepter drowned. it would be compassionate and nurturing and given to attempting to control through manipulating the emotions of the ones ruled "for their own good" this is the pope-figure. such men make well-meaning but bad kings. james the first of england was one such. the father-son aspect is revealed in the conqueror. his element would be air of fire-an explosive mixturean

cts. generally it symbolizes justice and retribution. held with the point up, it is the symbol of liberation. held point down, it is symbolic of frustration and waste. focused force also called the chalice and grail. it suggests a seed unfolding new life and a womb ready to issue forth its contents, which it has nurtured and protected. growth, love, protection, and creation-all are represented by the cup. its element is water. magically, it is used as an instrument of nurture. strength may be drawn from the cup, and evil influences washed away in its waters. love may be spread through its sharing. held upright, it is the open womb waiting to receive the impregnation of the rod, or the vessel about to give form to what is poured into it. held inverted, it is the sym- bol of birth and realiz

ns on their making and decoration are given in the teachings of the golden dawn,3o if the magus wishes to imitate the forms of that order. whatever the fine detail of the instruments, these general guidelines should be followed. the rod is a shaft of hardwood about a foot long and as thick as a finger, tipped with steel or brass caps. the dagger is a short steel knife with a handmade wooden hilt. the cup is a goblet of any convenient material of a size to hold about eight ounces. the disk is of hardwood or clay, about an inch thick and small enough to hold inside the spread fingers of one hand (about five inches in diameter. it is usual to inscribe the names of the angels and spirits associated with each instrument on it in the appropriate elemental color. some of these names are to be fou

t is constructed out of his or her magical name even as the sigils are based on the magical names of the spirits. since it is so much a part of the magus, he or she must never allow the lamen to be seen or touched by another human being. the magus is extremely vulnera- ble to its misuse through the personal magical name written on it. the ring is the natural balance to the wand. it corresponds to the cup in the set of elemental weapons. it releases creative and protective forces and can be used to draw power to the magus, to help others recover from illness, to still anger, and to promote good feelings. the ring is almost always worn on the index finger of the left hand because it is feminine by nature. it balances the body of the magus with the masculine wand, which is always held in the

nd consecrated in the same way as all the other instru- ments. it may also be inscribed with symbols and names appropriate to its uses. the master symbol of the upright pentagram should be cut on its face. when it is worn with the topmost point of the pentagram facing inward, it draws favorable influences and wards off evil from the magus. the donning of the ring is akin to inserting the rod into the cup-an act of impregnation. in an emergency, force can be focused along the index finger and projected through the ring's axis by putting the ring onto the right hand. this inverts the powers of the ring. however, it is more usual to focus force by means of the wand and sword. the putting on of the magic ring marks the actual beginning of the ritual, and the taking off signifies the ending. th

, it becomes a specific and powerful magical instrument, the physical record of an act of magical will. in an emergency-for example, if the magus should be imprisoned with noth- ing other than the clothing he or she is wearing-an astral temple may be built upon the foundation of the hands. to represent the four ritual weapons of the ele- ments, the flat palm serves as the disk; the cupped palm as the cup; the clenched fist as the end of the rod; and the spear-shaped hand as the dagger. the elements are related to the four lower sephiroth-netzach, hod, yesod, and malkuth-cor- responding to the ring, index, small, and thumb of the left hand. the middle fin- ger of the left hand stands for tiphareth and the quintessence, or fifth element, spirit. the fingers of the right hand are higher refle

can be used to exalt the intellect or to dominate the mind of another. it is the spirit of the trickster, blind nature (polyphemus) defeated by human guile (odysseus. 21. laguz (lagu: f (f) sound: 1 [l] english: l literally "water"-the rune is in the shape of a bent reed. can mean water as a source of generation, or the dark waters of the underworld and the ocean of dreams. akin to the symbol of the cup or grail. thus spiritual love, friendship, kindness, sharing, yield- ing. life-giving power. but also secrets, mysteries, and the uncertainty of life. magically, a force that cleanses, revives, and refreshes. adaptability. accep- tance. love can be drawn from or sent through this sign. cast, it gives spiritual love and peace of heart, a gathering of massive strength. but cast with evil int

TYSON DONALD SOUL FLIGHT

duced all the symptoms of drunkenness: a general trembling, followed by inability to walk, hindered speech and vomiting."37 poison lettuce is said to bring on sweet dreams. the latin name lactuca virosa signifies "poisonous milky juice" at one time, the juice was collected by cutting the tops of the plants and scraping the milky juice that welled forth into a cup several times a day. the juice in the cup became congealed, and was knocked out in the form of a patty. it was used to cut or adulterate opium because its properties are similar to those of opium "the drug resembles a feeble opium without its tendency to upset the digestive system. it is used to a small extent as a sedative and narc tic"'w ater distilled from lettuce (eau de laitue) was used in france as a mild sedative, but large

TYSON DONALD THE POWER OF THE WORD

dles, by the space of a thousand and six hundred furlongs (rev. 14: 19-20) that the heads of the angels are "covered with diamond" and upon their hands are "marble sleeves" symbolizes the hardness of their judgmentthey will not be moved to pity. as st. john says of those that bear the mark of the beast "the same shall drink of the wine of the wrath of god, which is poured out without mixture into the cup of his indignation; and he shall be 210 tetragrammaton tormented with fire and brimstone in the presence of the holy angels, and in the presence of the lamb (rev. 14:lo. the unusual but effective image of an angel whose head is covered with diamond occurs outside the keys in dee's magical record, where kelley describes to dee a vision of the heavenly throne of christ: and there sitteth one

UNLEASHING THE BEAST

he work of wickedness i will kill my heart i will be loud and adulterous i will be covered with jewels and rich garments. i will be shameless before all men i will, for token thereof, will freely prostitute my body to the lusts of each and every living creature that shall desire it i claim the mystery of mysteries, babalon the great, and the number 156, and the robe of the woman of whoredomes and the cup of abominations.civ branded with the beast's mark as we have seen above, many of crowley's higher-level rituals centered around acts that were considered extremely transgressive in late victorian society. sodomy and masturbation were foremost among the acts considered both physically and morally dangerous in victorian society, and they would therefore become among the most powerful tools i

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

rmita en ese centro cox geo enroscada tres veces y media. la serpiente debe salir de su iglesia inevitablemente. si sube por el canal medular, nos convertimos en ngeles; si baja hasta los infiernos at micos del hombre, entonces nos convertimos en demonios. ahora comprender is por qu la serpiente del caduceo es siempre doble. la fuerza sexual es el hile de los gn sticos. 41 when the students spill the cup of hermes during their practices with the arcanum a.z.f. they commit the crime of the nicholaitans7, which used a system in order to make the serpent descend. this is how the human being is converted into a demon. the complete and positive development of the serpent is only achieved by working with the philosophical stone within the sexual laboratory of the practical alchemist. the superio

reincarnations performs this laboratory work in a relatively short time. however, those who for the first time work in the great work need at least (20) twenty years of intense work in order to enter into the second part for another (20) twenty years in order to slowly withdraw from the laboratory work; a total of (40) years in order to perform the entire work. however, when the alchemist spills the cup of hermes, the fire of the furnace of his laboratory is off and the entire work is lost. 14 archeus: the vital principle or force which (according to the paracelsians) presides over the growth and continuation of living beings; the anima mundi or plastic [able to take form] power of the old philosophers. todos los procesos relacionados con la transmutaci n sexual, se hacen posibles con la

ut having attained this fourth state of human integration. we need to comprehend in depth the entire sexual problem. we must transcend the mechanicity of sex. we need to know how to procreate children of wisdom. in the supreme moment of conception, human essences are completely open to all types of influences. thus, the state of purity of the parents and their willpower used in order not to spill the cup of hermes, is all that can protect us against the terrible danger that the spermatozum and the ovum face regarding the infiltration of subhuman substances of the bestial egos which want to reincorporate. adultery since a woman s body is a passive and receptive element, it is clear that her body collects and stores more of the results of the sexual acts than all of those men who commit adul

nth arcanum of the tarot. this is the arcanum of the fulminated tower. this is the tower of babel. two personages are precipitated to the bottom of the abyss. one of these personages when falling with his head downwards and his legs and arms outstretched represent the inverted pentagram. many are the initiates that allow themselves to fall; many are the fulminated towers. any initiate that spills the cup of hermes inevitably falls. the legend of the fallen angels has been repeated and will be repeated eternally. presently many fallen gods live in the world. they are now costumed with the bodies of human beings. the human specter present humans are soulless creatures. when death arrives [for them, only the human specters continue! from this specter escapes the embryo of the soul. the post m

hriman was spread everywhere; this is the doctrine of the nicholaitans that transforms human beings into disgusting sub-lunar demons. the adepts of the left hand color their doctrine a very beautiful hue filled with ineffable and sublime mysticism. many are the brethren of the path that have entered this tenebrous path. the basic foundation of the doctrine of the nicholaitans consists of spilling the cup of hermes. these offspring of darkness ejaculate the ens seminis during their practices of sexual magic. billions of solar atoms are lost with the ejaculation of the ens seminis, which are replaced by billions of atoms from the occult enemy. arcano xvii este es el arcano diecisiete del tarot. el jerogl fico de ste arcano es la estrella radiante y la juventud eterna. en este arcano aparece

num, we are not going to continue with the old hebraic sameness [monotony. it is necessary for us to judiciously concentrate on the problem of resurrection if what we truly want is to be resurrected masters. questions: how do we reach resurrection? how do we not reach resurrection? how do we triumph? how do we fail? answers: we achieve resurrection working with the arcanum a.z.f, without spilling the cup of hermes. we do not reach resurrection by spilling the cup of hermes. there is triumph when covetousness does not exist [within us. there is failure when covetousness exists [within us. concrete explanation: there are two kinds of covetousness. the first one is for money. the second one is for occult powers. there exists covetousness for money when we long for it for psychological purpose

es, t nicas, capas, mantos de distinci n, espada, etc. era de admirar y verse el progreso maravilloso de jer nimo. 128 everything went very well until the day he had the weak misfortune of revealing his intimate secret matters to an occultist friend. this friend was horrified by the fact of not ejaculating the ens seminis and considered geronimo a barbarian. thus, he advised geronimo to ejaculate the cup of hermes; he instructed geronimo, telling him that in the supreme moment of orgasm, he must mentally assume an edifying and essentially dignified manner and thereafter, he said very saintly spill the cup of hermes, and this is how one must work in the great work (this is the logic of absurdity. geronimo, the disciple of count cagliostro (who indeed was not a strong man as was cagliostro

e in disarray leaving his creative organs exposed and a cat following him, that bites him incessantly and he does not even try to defend himself. in this arcanum we find represented the sensitivity, the flesh, the material life. we could also represent this arcanum with the inverted flaming star. every initiate that allows himself to fall is indeed the fool of the tarot. when the alchemist spills the cup of hermes, he in fact converts himself into the fool of the tarot. it is necessary to annihilate desire if we want to avoid the danger of falling. many masters who swallowed soil (many resurrected masters) fell and converted themselves into the fool of the twenty-first arcanum of the tarot. it is enough to remember zanoni during the french revolution; he was a resurrected master and noneth

desnuda que tiene en cada mano una varita (el sacerdote y la sacerdotisa. la alkimia sexual, s lo trabajando en la fragua encendida de vulcano, podemos encarnar la verdad. 143 the ark of alliance the ark of alliance had four cherubim; touching each other with their wings and were in the attitude of the man and the woman during the sexual act. inside the ark were found the fourishing rod of aaron, the cup of gomor containing the manna and the two tablets of the law. the number 4 as a result of the addition of the 22 (2+2=4. the internal lodge the first duty of any gnostic is to be sure that the lodge is protected. during the degree of apprentice, the attention is focused on the astral plane. the inner lodge must be protected; the astral body must be clean from any type of animal passions an

WICCA WITCHCRAFT TODAY

e old magic, they would be most likely to perform this rite, and rumours might spread about. the alleged templar rite of defiling the cross only became known to the world during the persecution and trial of 1307, ninety years after the high history was written. there are many traces of a fertility cult in the grail stories. the 'hallows' themselves seem to be connected with such cults. the grail, the cup or chalice, is like the celtic cauldron. it restored the dead, and brought fertility back to the land. the king, in the mabinogion, gives gawain a sword which each day drops blood. there is a head and spear which drops blood in connection with a cauldron of fertility in the adventure of peredur, vaguely said to be connected with the murder of a relation of peredur by witches at glaucesier

though the witch ideal is to form perfect couples of people ideally suited to each other and so in perfect sympathy, and to cause people to be suited to each other, nowadays this is not always possible; the right couples go together, the others go singly and make do as they can. witchcraft today is largely a case of 'make do. another matter i must explain. at first i was puzzled by the absence of the cup from the witches' working tools and the inclusion of the unimportant pentacle, said to be used to command spirits; also that while the witches admittedly used a form of spiritualism, asking departed spirits to return or communicate, they did not generally evoke- that is, command- either spirits or elementals to appear, and then, by commands, bribes or sacrifices, cause them to do services

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

nbroken net by the apostles after the resurrection. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 118. 200. the number of bones in the human body. 207. this is the number of ain soph, ain, svp, the boundless, and aur, avr, light, and of adonai olam, adni ovlam, lord of the universe. 216. the cube of six (6; 216 years, the period of the pythagorean metempsychosis. 221. the cup of david in heaven contains 221 logs of wine (about 20 gallons) says the talmud. 231. the sum of the numbers 1 to 21, the gates of the sepher yetzirah. 243. circles of zoir anpin; the number of the permutations, without reversal of the hebrew letters. kalisch. 248.there are 248 members of the body, says talmud eiruvin, 53. 2, and an anathema enters into all of them. the word chrm, accursed

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

need this workbook or they might enjoy using it as well. this is everyone's workbook so any suggestions that you might have to improve in the future you are more than welcome to add to it. the instruments of sabbat art are as follows taken from 'shades of algol' pages 5- 7 for information of each please read 'shades of algol' the athame- air the evocation knife the wand- fire the pentacle- earth the cup- water the altar- earth within its foundation the mirror- the mind the circle- hecate the quill- blood and sigils the kangling- to summon the dead 3 the drum- to call earth bound spirits baciph ashara- earth (night- wand fetish made of human bones. the grand sabbatic circle fetish vessels below are two rituals for grade 0) void and the abyss these are two which specifically are building ar

ation, envisioning the solar force building from the base of your spine up to your head, the fire force spreading like a fountain throughout your entire body. remember, you are controlling this force, do not orgasm yet. hold the fire vision as you feel saturn or samael take consciousness. allow the force to immolate your consciousness; share the ecstasy with this angel of fire and light. take now the cup from the altar, drinking deeply of its cold and refreshing elixir. envision now lilith and recite: lunar force of water and dream walking, which you shall manifest my consciousness from the desert caves of the red sea, i do summon you, invoke you within me. bring unto me your mysteries of your children, the lilitu, that i may hold the arcana of sexual union and vampiric manifestation. ente

WORKING CEPHALOEDIUM VERSION 1

oth, al astor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, bapho met, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one th rough these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast h ath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to ye sod the apex of the salient. and pe is the girdle of the loins of the all-fath er& the sword in the girdle, as teth is his breast-plat

WORKING CEPHALOEDIUM VERSION 2

thoth, alastor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, baphomet, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one through these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast hath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to yesod the apex of the salient. and pe is the girdle of the loins of the all-father& the sword in the girdle, as teth is his breast-plate o

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

oking pentagram of spirit (active) while vibrating "bitom eheieh" draw the invoking pentagram of fire and say "dip teaa pedoce elohim" 22 draw the sign of leo within the pentagram and say "0 mighty king of the south, oh000hataatan, come forth and expend yourself through the seal of truth" make fire grade sign (see appendix e. continue circumambulating deosil. replace wand on the altar and pick up the cup. circumambulate deosil once to the west. face west and draw the invoking pentagram of spirit (passive) while vibrating "hcoma agla" draw the invoking pentagram of water while vibrating "emph arsel gaidl al" draw the sign of the eagle within the pentagram and say "0 mighty king of the west, the hebyobeaatanun, come forth and expend yourself through the seal of truth" make the sign of the wa

e to the west. face west and draw the invoking pentagram of spirit (passive) while vibrating "hcoma agla" draw the invoking pentagram of water while vibrating "emph arsel gaidl al" draw the sign of the eagle within the pentagram and say "0 mighty king of the west, the hebyobeaatanun, come forth and expend yourself through the seal of truth" make the sign of the water grade (see appendix e. replan the cup in west of altar and pick up the dagger. continue cir curnambulating deosil; north, south, west, north, and stop it east (facing east. draw the invoking pentagram of spirit (ac tive) while vibrating: 23 "exarp eheieh" draw the invoking pentagram of air while vibrating "oro ibah aozpi yhvh" draw, the sign of aquarius within the pentagram and say "0 mighty king of the east, thahaoelog, come

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

reply he gives is a petition of how hard he has worked for his entrance. the chief adept now, in turn, petitions the angelic force of the sphere of geburah to accept the postulant. they then emit a lightning flash to his aura. the chief adept then hands the postulant a cup of water, the symbol of passivity and reflection of the self, which is the only way one can enter the 6=5 grade. the water in the cup is mem=40 "to bind" this shows the binding of the spirit that the postulant has just received. this fact is also stressed by the tarot trump the hanged man (mem, which also shows the binding factor, but given in archetypal form. the hanged man (the 11th key is numbered 12) which means "to penetrate" and indicates an understanding of the deeper mysteries. the tarot trump justice is then sho

reen star on his left knee, saying) kg "and behold a star in the west; even fomalhaut in his brightest and his rays shall guide thy feet (tripod is removed. postulant moves forward entering the cross of light. he passes between the lines of light till his way is barred: he turns to left and comes to the tat pillar with the bowl of water on the top and a cup of white wine on the blue arm; he takes the cup, wets his lips with the wine, then pours the rest into the bowl of water, falls on left knee and cries) post "water to water and soul to soul. in the name of the great mother, i dedicate my soul to the service of the highest (he loosens the violet cord from his loins, and hangs it across the tat. shekinah comes forward and binds the blue star around his waist, raises him and says) sh "peac

f theoricus, located in the sephira yesod, and to the purification of the natural mind. the hegemon and hiereus are on seats south and north of the altar, facing east; they answer to the grades of philosophus in netzach and practicus in hod respectively, or to the will and the emotions. on low pedestals beside them are the emblems allocated to each of the chief officers the fan to the hierophant, the cup of water to the hiereus, the lamp to the hegemon and the vessel of salt to the kerux. the stolistes has the lustral water and aspergillus of his office and the dadouchos the thurible, from which incense rises. if the temple has not been opened previously in any grade of the outer order, the ceremonial clothing of officers takes place in the manner prescribed by the ritual of the neophyte g

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