Michael Wynn's Occult Reference Library
THE DARKNESS

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e its action" hierophant "honored hiereus, your station and duties" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the r

he other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the universe, holy art thou which nature has not formed, holy art thou the vast and mighty one, ruler of the light and the darkness (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing) hierophant "kerux, in the name of the lord of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the

of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the northeast and faces west "in the name of the lord of the universe, who works in silence and whom not but silence can express, i declare that the day of the sun has risen, and the light shinneth in the darkness (hierophant, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) 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 (the kerux removes the rose, cup, paten of

o the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the motto. let this motto and name be a symbol to aid you through the darkness and into the light. share it with no one outside the order. i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it, i now ask if you are willing, in the presence of the lord of the universe and this assembly, to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" 30 candidate "i am" hierophant "there i

el remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages said unto my soul 'i am he who formulates in darkness, the light that shineth in the darkness, yet the darkness comprehendeth it not' let the mystical circumambulation take place onto the path of darkness that leadeth onto light with the lamp of hidden knowledge to guide the way (kerux leads the way, followed by the hegemon with the candidate, with stolistes and dadouchos following last (as the candidate passes the hierophant, he knocks. as they pass the hiereus in the west, h

h, i consecrate thee with fire" hegemon "thrice purified and thrice consecrated, thou mayest approach the gateway of the east (kerux leads the procession forward to the hierophant who stands threatening with the sceptre. the hegemon raises all hoodwinks) hierophant (blocking the way "thou cannot pass me, for i am the guardian of the east, unless thou can tell me my name" hegemon "light dawning in the darkness is thy name, the light of a golden day (the hierophant lowers the sceptre) hierophant "child/children of earth, unbalanced power is evil, unbalanced mercy is weakness and lack of will, unbalanced severity is cruelty and the barreness of mind. thou hast known me now, so pass thou on to the cubical altar of the universe (hegemon replaces the hoodwink and leads the candidate to the altar

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place. after second round hegemon returns to his place. after third round remaining members returns to their places. hiero: the mystic circumambulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux: moves to the right of the hierophant. kerux: in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in the darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiere

neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencem

ate's right. kerux: kerux moves behind candidate. stol: moves to left of kerux. dad: moves to right of kerux. the officers are now forming a hexagram around the altar. hiereus: holds sword in the right hand with the banner of the west in left. hiero: let the candidate kneel while i invoke the lord of the universe. hiero: lord of the universe, the vast and the mighty one, ruler of the light and of the darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto the higher aspirations of his soul so that he may prove a true and faithful frater among us unto the glory of thy ineffable name. amen. let the candidate rise. candidate is assisted to rise and is brought close to the altar. hierophant hiereus, and hegemon rais

the pillars and sits down. kerux: replaces the rose, lamp, cup and paten in their proper places on the altar. and are seated. hiero: the three fold cord bound about your waist, was an image of the three-fold bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow place the once far-wandering soul; and the hood-wink was an image of the darkness, of ignorance, of mortality that has blinded men to the happiness and beauty their eyes once looked upon. the double cubical altar in the center of the hall, is an emblem of visible nature or the material universe, concealing within herself the mysteries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet has said t

stical reverse circumambulation is accomplished. it is the symbol of fading light. let us adore the lord of the universe. all turn east. stol: directs neophyte to rise and face east. hiero: faces east. all together say saluting. holy art thou, lord of the universe! salute holy art thou, whom nature hath not formed! salute holy art thou, the vast and the mighty one! salute lord of the light and of the darkness! salute hiero: nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements and to remember our pledge of secrecy. all are seated. hiero: puts down his sceptre and returns the banner of the east to its place. he goes to the west of the altar as hierophant goes to west of altar all turn west hierophant west of altar facing eas

1 10 INITIATION CEREMONY

by way he came. stol: moves round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, saying: stol: in the name of the lord of the universe. i purify thee with water. stol: returns to place as he came. hiero: the zelator grade is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation; and you are now to begin to analyze and comprehend the nature of that light. to this end, you stand between the pillars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree t

i come from between the two pillars and i seek the light of the hidden knowledge in the name of adonai. hiereus: and the great angel samael answered, and said: i am the prince of darkness and of night. the foolish and rebellious gaze upon the face of the created world, and find therein nothing but terror and obscurity. it is to them the terror of darkness and they are as drunken men stumbling in the darkness. return, for thou canst not pass by. kerux: leads neophyte back as he came, to between the pillars. hiero: let the neophyte enter the pathway of good. kerux: leads neophyte s.e, and halts opposite hegemon, stepping aside from before neophyte. heg: whence comest thou? kerux: i come from between the pillars, and i seek the light of the hidden knowledge in the name of adonai. heg: the gr

kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is formed of 17 squares out of a square of 25 lesser squares. these 17 represent the sun, the four elements, and the twelve signs of the zodiac. in this grade, the lights on the pillars are unshaded, showing that you have quitted the darkness of the outer world. you will leave the temple for a short time. kerux: escorts neophyte out of temple, instructs neophyte in knocks and returns to temple entrance. 1= 10 zelator grade part ii part ii outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemo

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ther avorld (both therefore from hilan celare. only, the vowels in hole= hull) and holle= halja) do not raii.vna. hellia. 313 passages her blackness alone is made a subject of comparison: hldr sem hel, nialss. 117. fornm. sog. 3, 188; conf. hdjarshinn for complexion of deatlily hue, landnamab. 2, 19. nialss. cap. 96. fornald. sog. 2, 59. 60^ death is black and gloomy. her dwelling is deep down in the darkness of the ground, under a root of the tree yggdrasill, in niflheim, the innermost part of which is therefore called nifihel, there is her court (rann, there her halls, ssem (jb 44a 9j.a_ gjj_ 4- er platter is named hungr, her knife sultr, synonymous terms to denote her insatiable greed. the dead go down to her, fara til hdjar, strictly those only that have died of sickness or old age, no

4 7 INITIATION CEREMONY

ry cross to bear. hiereus: as they approach rises with red lamp in his hand. hegemon and practicus halt before him. hiero: the priest with the mask of osiris spake and said i am the water, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and rises. hegemon and practicus halt before him. hiereus: the priest with the mask of horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their

hat abyss. and the countenance of darkness half formed, arose. they abode not, they hasted away. and in the vastness of vacancy, the spirit moved, and the light-bearers existed for a space. i have said darkness of darkness; are not the countenances of darkness fallen with the kings? do the sons of the night of time last forever? and have they not passed away? before all things are the waters, and the darkness, and the gates of the land of night. and the chaos cried aloud for the unity of form, and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendor which crossed with the currents reflected. tha

nd faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. and therefore does this key represent the restored world after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of that river going forth out of eden. but therefore, also it is justly attributed unto air and not unto water, because it is the firmament dividing and containing the waters. hierophant and practicus

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

he moon is moving towards full, and is quite bright in the sky* find somewhere as dark as possible so the light is undiluted and slowly 'inhale' the light through your nose, looking at the moon and drawing its light towards you* hold your moon breath for a count of 'one and two and three. remember to say the 'ands' to stop yourself rushing- this is relaxing, not a race* close your eyes and exhale the darkness of your panic, frustration or unhappiness* continue alternately inhaling with your eyes open and exhaling with your eyes closed until you feel that you are filled with silver light* now gently exhale a little of that light in a single breath, this time with your eyes open, directing it in your vision towards someone you know who is also feeling stressed or anxious* inhale more moonlig

find more detail on moon magick in the chapter on moon energies. a sun magick ritual for energy because it can be dangerous to look directly at the sun, catch your sunlight close to noon in a large crystal or in water in a brass dish* as before 'inhale' the sunlight via the crystal or water with your eyes open. hold the sun breath, counting 'one and two and three, then close your eyes and exhale the darkness of your doubt, anger or lack of confidence. with practice, this will become a single movement* continue until you are filled with light and energy, then exhale a sun breath, directing it to someone who is exhausted, frightened or ill* inhale the sun and again exhale it towards a person or people in need* rinse your face in the sun water, then tip the rest into the ground to energise a

er with magical healing energies. you can then drink this water or pour it into your bath, to absorbing the essence of the colour. you can also place one of the appropriately coloured healing crystals listed below in water for a few hours to increase its life force. coloured candles may also be used: light a candle in the appropriate colour, then breathe in the specific colour energies and exhale the darkness. this can be practised alone either for your own benefit or to direct the colour energies towards a sick person. colour breathing, which is used to create a cone of power (see page 40) is another healing method. you can also co-ordinate healing breathing within a group, again directing the energies to where they are needed. healing with crystals and colour the healing colour associati

to do the same, gently drawing in the coloured light and exhaling darkness or pain* breathe in and take in the light, as you do so saying in your mind: welcome, light* hold the breath while you mentally count 'one and two and three, then send out the healing energies, saying silently: farewell, pain [or sorrow, darkness, etc* continue to breathe and visualise the colour entering and radiating and the darkness or pain fading away. if you are working in a group, one person can sit near the central candle and speak the words or drum the rhythm of the breathing. you may hear clairaudiently (in your mind) the collective voices rising and falling. after a time, you will see with your mind's eye that the same colour breath is being inhaled and exhaled by each person, and at this stage the healing

name: hunter's moon, trading moon full moon date: october/november (april/may in the southern hemisphere) ritual: making an end to what is not fruitful, drawing up realistic plans for the coming year dumannios, the coming of deep darkness native american name: first snows or frost on the grass moon full moon date: november/december (may/june in the southern hemisphere) ritual: bringing light into the darkness, seeking inner as well as outer illumination and inspiration riuros, the time of the long coldness native american name: when wolves huddle close moon full moon date: december/january (june/july in the southern hemisphere) ritual: material security, the home and family angantios, staying or home native american name: gnawing on bones moon full moon date: january/february (july/august

vals began on the eve, usually the most important time in the festival, and continued for three days. the first we shall work with is the festival of imbolc (meaning 'in the belly of the mother, and also known as oimelc 'ewe's milk. the festival of imbolc time: sunset 31 january-sunset 2 february (31 july-2 august in the southern hemisphere) focus: new growth, melting the ice, bringing light into the darkness, the return of the maiden goddess this was the festival of early spring when ewe's milk was first available after the long, cold winter and the first shoots might be seen in the still-frozen fields. one of the celtic names for the pagan festival was brigantia, named after brighid, the celtic triple goddess, here in her maiden aspect ending the rule of the old hag of winter. she was ch

ADEPTUS MINOR INITIATION

is in the cross of the rose. for it is written 'if ye be crucified with christ, ye shall also reign with him (aspirant replaces crucifix and repeats words as directed. third adept gives him back wand and crux ansata of chief adept. second and third adepts move away altar revealing upper part of the pastos. they open lid, disclosing chief adept within) third "and the light shineth in darkness, and the darkness comprehendeth it not" second "touch with the head of thy wand the rose and cross upon the breast of the form before thee, and say 'out of the darkness, let the light arise (done) chief (without moving or opening his eyes, says)"buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, o brother of the cross and r

have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let that light arise" aspirant "before i was blind, but now i see" chief "i am the reconciler with the ineffable. i am the dweller of the invisible. let the white brilliance of the spirit divine descend (chief raises his hands invoking the divine white brilliance. then pause) chief (to aspirant "arise now as an adeptus minor of the rose of ruby and the cross of gold, in the sign of o

red the pathway to the other grades, until at length he attains to the summit "i now proceed to instruct you in the mystic symbolism of the tomb itself. let the altar be moved aside (done) it is divided into three parts, the ceiling which is white; the heptagonal walls of seven rainbow colors, and the floor whose prevailing hue is black; thus showing the powers of the heptad between the light and the darkness. on the ceiling is a triangle enclosing the rose of 22 petals, within a heptangle formed of a heptagram reflected from the seven angles of the wall. the triangle represents the three supernal sephiroth; the heptagram, the lower seven; the rose represents the 22 paths of the serpent of wisdom "the floor has upon it also the symbol of a triangle enclosed within a heptagram, bearing the

" 30 ceiling of the vault floor of the vault "for there is traced within the evil triangle the rescuing symbol of the golden cross united to the red rose of seven times seven petals. as it is written 'he descendeth into hell' but the whiteness above shines the brighter for the blackness which is beneath "thus mayest thou comprehend that the evil helpeth forward the good. and between the light and the darkness vibrate the colors of the rainbow, whose crossed and reflected rays, under the planetary presidency are shewn forth in these seven walls "remember that thou hast entered by the door of the planet c, whose symbol includes the whole ten sephiroth of the tree of life. each wall of the tomb is said mystically to be in breadth five feet and in height eight feet, thus yielding forty squares

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

you, you get little repose. you feel the air on your skin with about the same intensity as you would previously have felt a fist in your face. 5. to some extent, no doubt, this fact will be familiar to all of you. probably most of you have been out at some time or other in what is grotesquely known as the silence of the night, and you will have become aware of infinitesimal movements of light in the darkness, of elusive sounds in the quiet. they will have soothed you and pleased you; it will never have occurred to you that these changes could each one be felt as a pang. but, even in the earliest months of yoga, this is exactly what happens, and therefore it is best to be prepared by arranging, before you start at all, that your whole life will be permanently free from all the grosser caus

udice and superstition. in the advanced stages one has to give up the very virtues which have brought one to that state! every idea, considered as an idea, is lumber, dead weight, poison; but it is all wrong to represent these acts as acts of sacrifice. there is no question of depriving oneself of anything one wants. the process is rather that of learning to discard what one thought one wanted in the darkness before the dawn of the discovery of the real object of one's passion. hence, note well! concentration has reduced our moral obligations to their simplest terms: there is a single standard to which everything is to be referred. to hell with the pope! if lobster newburg upsets your digestion- and good digestion is necessary to your practice- then you do not eat lobster newburg. unless t

ALEISTER CROWLEY ACROSS THE GULF

my blood ran from me into the pool. but the surface of the silver swallowed up the blood by some mysterious energy; and they took this to be a sign of acceptance. so then they clothed me in the right robes of a priestess of the veiled one; and they put a silver sistron in my hand, and bade me perform the ceremony of adoration. this i page 10 gulf.txt did, and the veil of the goddess glittered in the darkness- for night had fallen by this- with a strange starry light. thereby it was known that i was indeed chosen aright. so last of all they took me to the banqueting-house and set me on the high throne. one by one the priests came by and kissed my lips: one by one the priestesses came by, and gave me the secret clasp of hands that hath hidden virtue. and the banquet waxed merry; for all the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

visible they passes the seven watchers with haste they entered the palace of death and they beheld several terrible sights. the demons of all the abyss lay there dead but dreaming, they clung to the walls of the house of death faceless and terrible the annunaki stared out blind and mad azag-thoth reared up the eye on the throne opened the dark waters stirred the gates of lapis lazuli glistened in the darkness unseen monsters spawned at the dawn of ages spawned in the battle of marduk and tiamat spawned in hubur with the sign of hubur lead by kingu. with haste they fled through the palace of death stopping only at the corpse of ishtar the beautiful queen mistress of the gods lady of all the harlots of ur bright shining one of the heavens beloved of enki lay hung and bleeding from a thousand

ALEISTER CROWLEY BOOK OF LIES

ure. in this utterance of falsehood upon falsehood, whose contradictories are also false, it seems as if that which i uttered not were true. blessed, unutterably blessed, is this last of the illusions; let me play the man, and thrust it from me! amen. book of lies get any book for free on: www.abika.com 31 [32] commentary( iota alpha "the glow-worm" may perhaps be translated as "a little light in the darkness, though there may be a subtle reference to the nature of that light. eleven is the great number of magick, and this chapter indicates a supreme magical method; but it is really called eleven, because of liber legis, i, 60. the first part of the chapter describes the universe in its highest sense, down to tiphareth; it is the new and perfect cosmogony of liber legis. chaos and babalon

ificance in the chapter number, which is that of jechidah the highest unity of the soul. in this chapter, the idea is given that all limitation and evil is an exceedingly rare accident; there can be no night in the whole of the solar system, except in rare spots, where the shadow of a planet is cast by itself. it is a serious misfortune that we happen to live in a tiny corner of the system, where the darkness reaches such a high figure as 50 per cent. the same is true of moral and spiritual conditions. book of lies get any book for free on: www.abika.com 82 [85] 38 kappa-epsilon-phi-alpha-lambda-eta lambda-eta lambskin cowan, skidoo! tyle! swear to hele all. this is the mystery. life! mind is the traitor. slay mind. let the corpse of mind lie unburied on the edge of the great sea! death! t

ikle might have been obtained from mr oscar eckenstein, 34 greencroft gardens, south hampstead, london, n.w (when this comment was written. but its general nature is that of a certain minute whiteness, appearing at the extreme end of great blackness. it is a good title for the last chapter of this book, and it also symbolises the eventual coming out into the light of his that has wandered long in the darkness. 91 is the numberation of amen. the chapter consists of an analysis of this word, but gives no indication as to the result of this analysis, as if to imply this: the final mystery is always insoluble. finis. coronat opus [192] books by aleister crowley mentioned in the commentary the soldier and the hunchback! and? the eqx. i, i. berashith. coll. works, ii, 233. the vision and the voi

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

her upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the son) ten thousandfold, it would be still more improper to speak in this place. so holy a mystery is the arcanum of the masters of the temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and at the same time to lighten the darkness of such as may be requiring only one ray of the sun in order to spring into life and light. ii abrahadabra is a word to be studied in equinox i, v "the temple of solomon the king. it represents the great work complete, and it is therefore an archetype of all lesser magical operations. it is in a way too perfect to be applied in 42 advance to any of them. but an example of such an oper

e of adeptus minor. 265 point i evangelii textus redactus "the invocation" magically restored, with the significance of the barbarous names etymologically or qabalistically determined and paraphrased in english. section a. the oath. 1. thee i invoke, the bornless one. 2. thee, that didst create the earth and the heavens. 3. thee, that didst create the night and the day. 4. thee, that didst create the darkness and the light. 5. thou art asar un-nefer("myself made perfect: whom no man hath seen at any time. 6. thou art ia-besz("the truth in matter. 7. thou art ia-apophrasz("the truth in motion. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the male. 10. thou didst produce the seeds and the fruit. 11. thou didst form men to love one another, and

he form of a lion" this passage- combined with several others- is paraphased in poetry by aleister crowley in his "tannhauser "and when "invoking often" thou shalt see that formless fire; when all the earth is shaken, the stars abide not, and the moon is gone, all time crushed back into eternity, the universe by earthquake overtaken; light is not, and the thunders roll, the world is done: when in the darkness chaos rolls again in the excited brain: then, o then call not to thy view that visible image of nature; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for, from the confines of material space, the twilight-moving place, the gates of matter, and the dark threshold, bef

that are about her neck, amen! 38. therefore lift up thyself as i am lifted up<equinox i, 6 makes this sentence the first of the following paragraph> hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is mother of war, in the darkness that holds light in his hand, as an harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when

ALEISTER CROWLEY MEDITATION

ombustion. but we cannot use explosives instead of incense, because it would not be true. our prayer is the expression of the lower aspiring to the higher; it is without the clear vision of the higher, it does not understand what the higher wants. and, however sweet may be its smell, it is always cloudy. 117 in this smoke illusions arise. we sought the light, and behold the temple is darkened! in the darkness this smoke seems to take strange shapes, and we may hear the crying of beasts. the thicker the smoke, the darker grows the universe. we gasp and tremble, beholding what foul and unsubstantial things we have evoked! yet we cannot do without the incense! unless our aspiration took form it could not influence form. this also is the mystery of incarnation. this incense is based upon gum o

ALEISTER CROWLEY THE HEART OF THE MASTER

ter these there stood almost alone the name: apollon. but above that extract, the whole width of the chart, the word i a o. then came a blackness over the whole map, for at one time the brotherhood had been nigh utterly destroyed by a great sorcery of the black lodge, and the darkening of all counsel, and the confusion of all truth. i saw only one glimmer bare legible: plotinus. and at the end of the darkness, amid many names which i could not read, jacobus burgundus molensis. for his name was in letters of fire. did not the order of the temple prepare the renaissance by fusing the mysteries of the east and west? then there burst out on a sudden a whiteness on the chart, as if the stain had been expunged (albeit not wholly by the sweep of steel) and this word writ in curving characters sci

thelema (in greek letters) having read these words with deep attention eleven times, i besought mine instructor (for the maiden had returned to her master) that he would clear those things which were dark to my weak understanding "in the light of the chart of the work of the brotherhood" i said "the will of the master, and his word, are made plain. but of his hour i know not; and i tremble before the darkness of this mystery of sin "of his hour" answered my teacher "it is easy to speak. the heart of the master get any book for free on: www.abika.com 19 the work of our sister helena petrowna blavatsky was inaugurated at the very season of the birth on earth of our brother the master whose word is thelema, whose name is yet hidden under the form of a lion. for it was most needful to prepare

ALEISTER CROWLEY THE I CHING

the city's fallen; there's little thou canst do. 12 the phi hexagram lingam of yoni- phi: all's disorder in the organum. we see the great gone, and the little come. again one stalk pulled brings the others too. patience, obedience, fitness, build anew. shame hide thy purpose from thy own right view! act rightly; comrades come to love thee and wonder. restoring all things, murmur, we may blunder. the darkness passes; light breaks forth from under. 13 the thung zan hexagram lingam of sun- thung zan: men's union! everywhere the clan! cross then the stream, thou firm, superior man! here first the master rises from his gate. well should he flee the cares of family! concealed, but watchful, the right born await! be ready to attack, but tempt not fate. through tears to laughter, victory crowns t

ALEISTER CROWLEY THE LOST CONTINENT

l them forth by utterance that is not uttered, by the gesture that is not made, by the working that is above all working, for they are great and glorious, rays of our father the sun. then from our bride that waits for us in the nuptial chamber, green in the green west, blue in the blue east, exalted above our father in the even and in the morn, spring forth our heirs and our hosts, to greet us in the darkness. dim-glimmering are our gardens in the light of the seed of light; they are peopled with shadows; they take form; they are as serpents, they are as trees, they are as the holy zcrra, they are as all things straight or curved, they are winged, they are wonderful. with us do they work, and that which was but one in seven, and that which was two is become eleven! with us do they work, an

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

n of thelema is vertebrate, organized, purposeful, steady, self-controlled, virile; he uses the air as the food of his blood; so also, were he deprived of fools he could no live. we need our atmosphere, after all; it is only when the fools become violent madmen that we need our cloak of silence to wrap us, and our staff to stay us as we ascend our mountain-ridge; and it is only if we go down into the darkness of mines to dig us treasure of earth that we need fear to choke on their poisonous breath. al iii,58 "but the keen and the proud, the royal and the lofty; ye are brothers" the new comment "the keen" these are the men whose will is as a sword sharp and straight, tempered and ground and polished its flawless steel; with a wrist and an eye behind it "the proud" these are the men who know

ALEISTER CROWLEY THE QABALAH

s 1+ 6+ 9+ 10, the sephiroth of the middle pillar. but ought we not to have some supreme name for 489, their sum, the middle pillar perfect? yet the sepher sephiroth is silent (we find only 489= lwmg \lcm, the avenger. ed) again, 111 is aleph, the unity, but also lpa, thick darkness, and sa, sudden death. this can only be interpreted as meaning the annihilation of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an expert in samadhi before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelli

ALEISTER CROWLEY THE SWORD OF SONG

ed to kiev on the original quest, and died of typhoid or cholera. in any case, he died at kiev in 1839. this fixes the date of the child s birth at 1837. his faithful nurse conveyed him safely to england, where his relatives provided for his maintenance and education. with the close of this romantic chapter in his early history we lose all reliable traces for some years. one flash alone illumines the darkness of his boyhood; in 1853, after being prepared for confirmation, he cried out in full assembly, instead of kneeling to receive the blessing of the officating bishop, i renounce for ever this idolatrous church; and was quietly removed. he told mathilde doriac that he had been to eton and cambridge neither institution, however, preserves any record of scuh admission. the imagination of g

e most elementary practices. 742. my eastern friend.60 abdul hamid, of the fort, colombo, on whom be peace. 755. heart.61 heart is a trifling misquotation: this poem is for publication. 810. mind the dark dorrway there !62 this, like so many other (perhaps all) lines in these poems, is pregnant with a host of hidden meanings. not only is it physical, of saying good-bye to a friend: but mental, of the darkness of metaphysics; occult, of the mystical darkness of the threshold of initiation: and physiological, containing allusions to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between

theory. i clearly foresee the one difficulty, and will discuss it in advance. if my conclusions on this point are not accepted, we may at once get back to our previous irritable agnosticism, and look for our messiah elsewhere. but if we can see together on this one point, i think things will go fairly smoothly afterwards. consider1 darkness! can we philosophically or actually regard as different the darkness produced by interference of light and that existing in the mere absence of light? is unity really identical with .9 recurring? do we not mean different things when we speak respectively of 2 sine 60 and of 3? charcoal and diamond are obviously different in the categories of colour, crystallisation, hardness, and so on; but are they not really so even in that of existence? the third ex

rched the eagle and the man. but his back was uncovered, seeing that he would not turn. and the spirit of the path met him. it was a young girl of two and twenty years, and she warned him that without the serpent5 his ways were but as wool cast into the dyer s vat. two-and-twenty scales had the serpent, and every scale was a path, and every path was alike an enemy and a friend. so he set out, and the darkness grew upon him. yet could he well perceive a young maiden6 having a necklace of two-and-seventy* it would require many pages to give even a sketch of this remarkable document. the qabalistic knowledge is as authentic as it is profound, but there are also allusions to contemporary occult students, and a certain very small amount of mere absence of meaning. the main satire is of course o

hortus rosarum 111 intellectus. deus. h. et s. v. a. luna. quid umbratur in mari. deo duce comite ferro. vestigia nulla retrorsum. pearls, big and round like the breasts of a sea-nymph; and they gleamed round like moons. she held in leash the four beasts, but he strode boldly to her, and kissed her full on the lips. wherefore she signed and fell back a space, and he pressed on. now at the end of the darkness a fire glowed: she would have hindered him: clung she to his neck and wept. but the fire grew and the light dazzled her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and

ALEISTER CROWLEY EQ I 1

ation in class b. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 16 liber librae svb figvra xxx o. learn first- oh thou who aspirest unto our ancient order- that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who hast trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, w

, they could not explain truth; and their disciples therefore had to accept the symbols of truth for truth, without the possibility of asking "why" or else reject truth altogether. thus it came about that the greater the master the less was he able to explain himself, and the more obscure his explanations the darker became the minds of his followers. it was the old story of the light that blinded the darkness. you can teach a bushman to add one to one, and he may after some teaching grasp the idea of "two; but do not try to tech him the 152 differential calculus! the former may be compared to the study of the physical sciences, the latter to that of the mental; therefore all the more should we persevere to work out correctly the seemingly most absurd, infinitesimal differences, and perchan

tomed to the dazzling intruder; and as the blinding, shimmering web of silver which he has thrown around us melts like a network of snow before the awakening fire of our eyes, we perceive that the white flame of bewilderment which had but a moment ago enwrapped us as a mantle of lightnings, is, but in truth, a flickering rushlight fitfully expiring in an ill-shapen socket of clay. and likewise in the darkness, as we pass along the unlit arches of the vault, or the lampless recesses which, toad-like, squat here and there in the gloom, dimly at first do the mouldings of the roof and the cornices of the 167 walls creep forth; and then, as the twilight becomes more certain, do they twist and writhe into weirdly shapen arabesques, into fanciful figures, and contorted faces; which, as we advance

earded with the blood of the vanquished and the salt of the agony of failure. come, come! halt not! abandon all! let us ascend. yet bring with ye two things, the flint and the steel 168- the slumbering fire of mystery, and the dark sword of science; that we may strike a spark, and fire the beacon of hope which hangs above us in the brasier of despair; so that a great light may shine forth through the darkness, and guide the toiling footsteps of man to that temple which is built without hands, fashioned without iron, or gold, or silver, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies bu

d hand was once wont to read out the names of the living from 171 the book of life, and exalt the humble on the golden throne of tyrants. yet in these ages of crucifix, of skull, and of candle; these ages of "auto-da-f" and "in pace" these ages when the tongue jabbered madness and the brain reeled in delirium, and the bones were split asunder, and the flesh was crushed to pulp, was there still in the darkness a glamour of truth, as a great and scarlet sunset seen through the memory of years. life was a shroud of horror, yet it was life! life! life in the awful hideous grandeur of gloom, until death severed the dull red thread with a crooked sword of cruel flame. and love, a wild, mad ecstasy, broken-winged, fluttering before the eyeless sockets of evil, as the souls of men were bought and

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

ALEISTER CROWLEY EQ I 5

time each day to meditating on thoughts of pity and of love. thus he increases the sankh ras in his mind that tend to make men loving and pitiful, and because "hatred ceaseth not by hatred at any time, hatred ceaseth by love alone" therefore do those evil sankh ras of his nature, those tendencies to anger and to cruelty, disappear before the rise of new good tendencies of live and of pit, even as the darkness of the night fades in the glory of the dawn. thus we see that one way- and the best way- of overcoming bad sankh ras is the systematic cultivation, by dint of meditation, of such qualities as are opposed to the evil tendencies we desire to eliminate; and in the central and practical feature of the instance adduced, the practice of definite meditation or mental concentration upon the g

1+ 6+ 9+ 10, the sephiroth of the middle pillar. but ought we not to have some supreme name for 489, their sum, the middle pillar perfect? yet the sepher sephiroth is silent (we find only 489= mshlm gmvl, the avenger. ed) again, 111 is aleph, the unity, but also apl, thick darkness, and asn, sudden death. this can only be interpreted as meaning the annihilation of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an expert in samadhi 90 before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we hare purposely avoid dwe

ALEISTER CROWLEY EQ I 5

father goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars concealed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shal

ow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in cruce; deo duce sempiterno. and be the glory for ever and ever unto the most high god, amen! then i returned within my body, giving glory unto the lord of light and of the darkness. in saecula saeculorum. amen (on composing myself to sleep, i was shewn an extremely brilliant hb:dalet in the character of the passing of the river, in an egg of white light. and i take this as the best of omens. the letter was extremely vivid and indeed apparently physical. almost a dhyana "november 17, 1900, die" a note concerning the thirty aethyrs: the visions of the 29th and 30t

- tarot and mezla. scarlet lightning; his face is black, and his eyes white without any pupil or iris. the face is very terrible indeed to look upon. now in front of him is a wheel, with many spokes, and many tyres; it is like a fence in front of him. and he cries: o man, who art thou that wouldst penetrate the mystery? for it is hidden unto the end of time. and i answer him: time is not, save in the darkness of her womb by whom evil came. and now the wheel breaks away, and i see him as he is. his garment is black beneath the opal veils, but it is lined with white, and he has the shining belly of a fish, and enormous wings of black and white feathers, and innumerable little legs and claws like a centipede, and a long tail like a scorpion. the breasts are human, but they are all scored with

s the shining belly of a fish, and enormous wings of black and white feathers, and innumerable little legs and claws like a centipede, and a long tail like a scorpion. the breasts are human, but they are all scored with blood; and he cries: o thou who hast broken down the veil, knowest thou not that who cometh where i am must be scarred by many sorrows? 11 and i answer him: sorrow is not, save in the darkness of the womb of her by whom came evil. i pierce the mystery of his breast, and therein is a jewel. it is a sapphire as great as an ostrich egg, and thereon is graven this sigil: illustration on page 12 described: this is in the form of two "u" shapes, very elongated in the risers. the one to the right is lower than the first, and its left riser extends 2/3's of the way up inside the ce

ies of the creation? to fold thyself over thyself as a rose in the embrace of night? but thou must play the wanton to the sun, and the wind must tear thy petals from thee, and the bee must rob thee of thy honey, and thou must fall into the dusk of things. amen and amen. verily the light is hidden, therefore he who hideth himself is like unto the light; but thou openest thyself; thou art like unto the darkness that bindeth the belly of the great goddess2. olaho viruden mahorela zodireda! on pireda exentaser; arba pire gah gaha gahal gahalana vo abra na gaha velucorsapax. 2 in the light of the cry of loe, this passage seems to mean precisely the opposite of its apparent meaning. and the voice of the aeon cried: return, return, return! the time sickeneth, and the space gapeth, and the voice o

indeed four, and they have none above them; wherefore dispersion and disorder. now cometh from every side at once a voice, terribly great, crying: close the veil; the great blasphemy hath been uttered; the face of my mother is scarred by the nails of the devil. shut the book, destroy the breaker of the seal! 14 and i answered: had he not been destroyed he had not come hither, for i am not save in the darkness in the womb of her by whom came evil into the world. and this darkness swallows everything up, and the angel is gone from the stone; and there is no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with s

ALEISTER CROWLEY EQUINOX EQ I 1 2

ments, and then, all of a sudden, he will reduce his readers to hysterics with some surprisingly quaint conceit. i was unlucky to begin reading him at breakfast and i was moved to so much laughter that i watered my bread with my tears and barely escaped a convulsion."the times""the light wherein he writes is the l.v.x. of that, which first mastering and then transcending the reason, illumines all the darkness caused by the interference of the opposite waves of thought. it is one of the most suggestive definitions of konx the lvx of the brethren of the rosy cross that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the

ALEISTER CROWLEY EQUINOX EQ I 2 2

the hound may perchance stumble and fall- and the foot of that precipice is the valley from which they came. from here all is darkness, and there are no roads to guide the pilgrim, and the sleuth-hound can no more be seen because of the shadows of the night which obscure all things. and how can one write further about these matters? for those who have been so far and have returned, on account of the darkness saw nothing, therefore they have held their tongues. but there is an old parable which relates how the hound that had tempted man the whole length of his perilous journey, devoured him on the summit of that mystic mountain; and how that ancient dog was indeed god himself. 230 the acolyte before we enter upon the events of the great journey of frater p, during which for six years he vo

ow flame and smoke from the tripod of life, casting before the veiled and awful image of the unknown the arrows of his reason, and diligently seeking both omen and sign in the dusty volumes of the past, and in the ancient wisdom of long-forgotten days. deeply read in poetry, philosophy and science, gifted beyond the common lot, and already a poet of brilliant promise; he suddenly hurries from out the darkness like a wild prophetic star, and overturning the desks and the stools of the schoolmen, and casting their pedagogic papilla from his lips, escapes from the stuffy cloisters of mildewed learning, and the colleges of dialectic dogmatics, and seeks, what as yet he cannot find in the freedom which in his youthful ardour appears to him to live but a furlong or two beyond the spires and gabl

h a sacred thirst) sucked at the flagon" 234 plunging into the "tenebrae" of transcendental physics, he sought the great fulfilment, and unknowingly in the exuberance of his enthusiasm left the broad road of the valley and struck out on the mountain-track towards that ultimate summit which gleams with the stone of the wise, and whose secret lies in the opening of the "closed eye- the consuming of the darkness. he who dismisses paracelsus with a twopenny clyster, or raymond lully with a sixpenny reprint, is not a fool, no, no, nothing so exalted; but merely a rabbit-brained louse, who, flattering himself that he is crawling in the grey beard of haeckel and the scanty locks of spencer, sucks pseudoscientific blood from the advertisement leaflets of our monthly magazines, and declares all out

"the book of concealed mystery" and has read "before there was equilibrium countenance beheld not countenance" the words "yehi aour" trembled on his lips; the very chaos of his being seemed of a sudden to shake itself into form- vast and terrible; but the time had not been fulfilled, and the breath of the creation of a new world caught them up from his half-opened mouth and carried them back into the darkness whence they had all but been vibrated.1 from midsummer until the commencement of the autumn the diaries are silent except for one entry "met a certain mr. b- an alchemist of note"2 which though of no particular importance in itself, was destined to lead to another meeting which changed the whole course of p.'s progress, and accelerated his step towards that temple, the black earth fro

occult science: as it were at the beam of the balance at the equilibrium of the scales of justice, at the point of the intersection of the lowest reciprocal path with that of hb:samekh, which latter forms a part of the middle column, being there placed as the guardian of the threshold of entrance, and the preparer of the ways for the enterer thereby. therefore the reconciler between the light and the darkness, and the mediator between the stations of the hierophant and the hiereus. his symbols and insignia are: the robe of pure whiteness; the mitre-headed sceptre; the lamen. 249 "before the face of the gods in the place of the threshold" is the name of the hegemon; and she is the goddess thmais11 thmaist of dual form as 11 more fiery. s.r.m.d. says thmais contains the letters of hb:shin hb

is, the h is silent, and concealed, as it were shrouded in o. in the name horus it is manifested and violently aspirated; while in the name themis it is partly one and partly the other. the hiereus having explained the meaning of the letter h, then recapitulates the stations and duties of the officers, thus occultly affirming the establishment of the temple so that the divine light may shine into the darkness. in explaining his own station the hierophant says "my place is on the throne of the east, which symbolises the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red colour of my robe symbolises light: my insignia are the sceptre and the banner of the east, which signify power and light, mercy and wisdom: and my of

ALEISTER CROWLEY EQUINOX EQ I 3 2

agus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform at the four quarters of the universe the invocation of the forces of mercury by solomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, wherein is the milk

thine abode in the silence, unutterable wisdom, all-light, all-power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry

, then hold it in the left aloft in the air, at the same time stamping thrice with the right foot. assistant magus now takes sigil and places it in the north: s.s.d.d. returns to her seat, takes lotus wand (or ibis sceptre) and says] the voice of the exorcist said unto me, let me shroud myself in darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left

s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once" with the magic sword, and says] 181 thou canst not pass from concealment unto manifestation save by the virtue of the name elohim! before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness; i am the great one of the paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it roun

s of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowledge of the light. i am that light which riseth in the darkness: i am the exorcist in the midst of the exorcism: appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe [sigil re-veiled, and conducted to altar, placed on west of triangle; s.s.d.d

the slain lamb in thy mountain, o lord most high! i am the strength of the race of men, and from me is the shower of the life of earth! i am amoun, the conceal d one: the opener of the day am i! i am osiris onnophris, the justified one. i am the lord of life triumphant over death! there is no part of me that is not of the gods. i am the preparer of the pathway: the rescuer unto the light! out of the darkness let the light arise [raise hands to heaven] thou hast been blind and dead, o creature of talismans! now i say unto thee, receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit "descend" 192 [lower hands. touching talisman with white end of wand] be thou a living creature! whose mind

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the truth created the heaven and the earth "zetetes "the life that is within and the life that is without, are not these the heaven and the earth that the truth created" whether the author intends to weave into his interpretation the doctrines of the qabalah we are not certain, but time after time we came across curious allusions. thus on p. 3 "within myself when the truth divided the light from the darkness wisdom arose "and i knew that every atom of our great mother giveth light to other atoms. p. 4 "the truth in man is the light of the world. thus we have known from the beginning, and we shall know it unto the end. and the mother gave unto man her breasts. and man guided by the light within him did eat and was glad" p. 6 "the tree of life belongeth unto the father, it groweth in the mo

unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 27 the chapter known as libra the twelvefold gratification of god and the unity thereof i adore thee by the twelve gratifications and by the unity thereof. 1. o thou green-cloaked maenad in labour, who bearest beneath thy leaden girdle the vintage of thy kisses; release me from the darkness of thy womb, so that i may cast off my infant wrappings and leap forth as an armed warrior in steel. 2. o thou snake of misty countenance, whose braided hair is like a fleecy dawn of swooning maidens; hunt me as a fierce wild boar through the skies, so that thy burning spear may gore the blue heavens red with the foaming blood of my frenzy. 3. o thou cloudy virgin of the world, whose

sucked from silver lilies by the throat of a young god. 8. o my god, exalt me with blood and be merciful unto me, as i humble myself before thee; for all my courage is but as the fang of a viper that striketh at the rosy heel of dawn. 9. o my god, teach me with patience and be merciful unto me, as i humble myself before thee; for all my knowledge is but as the refuse of the chaff that is flung to the darkness of the void. 10. o my god, measure me rightly and be merciful unto me, as i humble myself before thee; for all my praise is but as a single letter of lead lost in the gilded scriptures of the rocks. 11. o my god, fill me with slumber and be merciful unto me, as i humble myself before thee; for all my wakefulness is but as a cloud at sunset that is like a snake gliding through the dew

ough all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 44 the chapter known as aquarius the twelvefold lamentation of god and the unity thereof i adore thee by the twelve lamentations and by the unity thereof. 1. o woe unto me, my god, woe unto me; for all my song is as the dirge of the sea that moans about a corpse, lapping most mournfully against the dead shore in the darkness. yet in the sob of the wind do i hear thy name, that quickeneth the cold lips of death to life. 2. o woe unto me, my god, woe unto me; for all my for all my praise is as the song of a bird that is ensnared in the network or the winds, and cast adown the drowning depths of night. yet in the faltering notes of my music do i mark the melody of universal truth. 3. o woe unto me, my god, w

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

oman dressed herself in the shrouds of the dead, and decked herself with the bones of the fallen; and all feared her, therefore they lived. but she feared life; therefore she wove a dew-moon in her tangled hair as a sign of the fickleness of death, and wept tears of bitter sorrow that she should live in the blossom of her youth. and her tears crept like scorpions down her cheeks, and sped away in the darkness like serpents; and for each serpent came there an eagle which did carry it away. 7 "why weep" said the balance swinging to the left "why laugh" said the balance swinging to the right "why 72 not remain still" answered the hand that held the balance. and the balance replied "because on my right laughs death and on my left weeps a virgin" 6. then the voice of the hand said to the girl "

ALEISTER CROWLEY EQUINOX EQ I 3

g pain to any one, one may guess what may happen to the localised sentimentality applied to a 101 beloved person who plays, or has played, an important part in the moral life of the reveller. worship, adoration, prayer, dreams of happiness, dart forth and spring up with the ambitious energy and brilliance of a rocket. like the powder and colouring-matter of the firework, they dazzle and vanish in the darkness. there is no sort of sentimental combination to which the subtle love of a hashish-slave may not lend itself. the desire to protect, a sentiment of ardent and devoted paternity, may mingle themselves with a guilty sensuality which hashish will always know how to excuse and to absolve. it goes further still. i suppose that, past errors having left bitter traces in the soul, a husband o

asks himself with the form of the spirit" and for the first time partially opens the covering, without, however, entirely removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice "thou canst not pass from concealment unto manifestation, save by virtue of the name hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. before all things are the chaos, and the darkness, and the gates of the land of night. i am he whose name is 'darkness: i am the great one of the paths of the shades. i am the exorcist in the midst of the exorcism; appear thou therefore without fear before me; for i am he in whom fear is not! thou hast known me; so pass thou on" he then reveils the sigil. n. operations in l repeated at the north. o. processes in m are repeated in the

. n. operations in l repeated at the north. o. processes in m are repeated in the n.w. magician then passes to the east, takes up sigil in left hand, and lotus wand in right "assumes the mask "of the spirit-form" smites sigil with lotus wand and says "thou canst not pass from concealment unto manifestation save by virtue of the name hb:heh hb:vau hb:heh hb:yod. after the formless and the void and the darkness, there cometh the knowledge of the light. i am that light which riseth in the darkness! i am the exorcist in the midst of the exorcism; appear thou therefore in harmonious form before me; for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe. p. he then re-covers sigil and passes on to the altar laying it ther

a loud voice "creature of. long hast thou dwelt in darkness, quit the night and seek the day" he then replaces it on the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says "by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance" then the mystic words. 153 r. saith the magician "as the light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation" he then takes up sigil, stands to the east of the altar and faces west. he shall then rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke "that they shall force him to "manifest himself unto visible appearance" he then places the sigi

ently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars, and standing between them (or formulating them if they be not there, as it appears unto me) so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream on, or dream of. then let him grope with his hands in the darkness of his ignorance: and in the "enterer" sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavour to behold before him in the place of the throne of the east a certain light or dim glory which shapeth itself into a form (note_ and this can be beholden only by the mental vision: yet owing unto the 162 spiritual exaltation of the adept it may

ALEISTER CROWLEY EQUINOX EQ I 4 2

ses was no whit greater or less than that resulting from the acts of worship in an operation of ceremonial magic, that dh ran and the mantra yoga were in effect none other than a paraphrase of the sacred magic and the acts of invocation; and ultimately that the while system of eastern yoga was but a synonym of western mysticism. starting from the root, he had by now crept sufficiently far through the darkness of the black earth to predict a great tree above, and to prophecy concerning a kingdom of light and loveliness; and, as a worm will detect its approach to the earth surface by the warmth of the mould, so did he detect by a sense, new and unknown to him, a world as different from the world he lived in as the world of awakenment differs from the world of dreams. further, did he grow to

nstantly in pleasant paths of hallucination. if indeed they possess this power, the delirium which they control must be a far more ductile state than any i have witnessed occurring under the influence of hasheesh at its height. in the present instance i found all suggestion powerless. the inner actuality of the visions and the terror of external darkness both defeated me. and now, in the midst of the darkness, there suddenly stood a wheel like that of a lottery, surrounded by one luminous spot, which illustrated all its movements. it began slowly to revolve; its rapidity grew frightful, and out of its opening flew symbols which indicated to him, in regular succession, every minutest act of his past life: from his first unfilial disobedience in childhood- the refusal upon a certain day, as

ng in the garden and he listened to her voice while she sang softly to herself. presently she sat down. piotr was well used to directing his steps without the use of eyes, and he managed to creep behind her. a fixed idea had taken possession of his childish brain. he would take the jewels everyone thought so beautiful, and take them to ljubov. suddenly, he sprang forward and his hands searched in the darkness for the ears. a tiny little sound, made by the lady, as she turned round, helped him to find the place. his fingers closed on each side over the ears and he pulled out with a violent movement. the lady fell unconscious without having uttered a sound, so acute and sudden had been the pain. piotr went away slowly, his hands grasping two ear-rings with a little piece of human flesh attac

ALEISTER CROWLEY EQUINOX EQ I 4 3

ements, and then, all of a sudden, he will reduce his readers to hysterics with some surprisingly quaint conceit. i was unlucky to begin reading him at breakfast and i was moved to so much laughter that i watered my bread with my tears and barely escaped a convulsion "the times "the light wherein he writes is the .v.x, of that which, first mastering and then transcending the reason, illumines all the darkness cause by the interference of the opposite waves of thought. it is one of the most suggestive definitions of konx- the lvx of the brethren of the rosy cross- that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the i

ALEISTER CROWLEY EQUINOX EQ I 4

art, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secret chamber of art. this then is that which is written "bring furnished with complete armour and armed, he is similar to the goddess" and again "i am armed, i am armed" 19 i.nsit n.aturae r.egina i.sis (obtained in invocation, june 9-10, 1910 o.s) all the hot summer i lay in the darkness, calling on the winds to pass by me and slay me, slay me with light in the heat of the summer; but the winds had no answer for one who was fallen asleep by the wayside, with no lyre to charm them, no voice of the lyre, and no song to charm them. late as i lay there asleep by the wayside, i heard a voice call to me, low in the silence, there in the darkness the summer called to me "tho

thee. lay thine head on the earth and slumber on her bosom: time and the gods shall pass darkling before thee" there in the silence i lay, and i heeded the slow voice that called me, the grave hand that beckoned, that beckoned me on through the hall of the silence. there in the silence there was a green goddess, folden her wings, and her hands dumbly folden, laying in her lay, as though asleep in the darkness. then did i hail her "o mother, my mother, syren of the silence, dumb voice of the darkness, 21 how shall i have speech of thee, who know not thy speaking? how shall i behold thee, who art hidden in the darkness? lo! i bend mine eyes before thee, and no sign dost thou vouchsafe me; i whisper love-words before thee, and i know not if thou hear me, thou who art the darling of the night

e forgets the world, and rushes to sleep upon them" 22 and still there was silence, and the voice of the world swept by me, making in mine ears the noise of tumbling waters; but two voices i heard, and they spake one to the other "who stands with downcast eyes in the temple of our lady" and the answer "a wanderer from the world who hath sought the halls of silence; yet knoweth he not the bride of the darkness, her of the sable wings, and eyes of terrible blindness that see through the worlds and find nothing and nothing, who would smite the worlds to peace, save that so she would perish, and cannot, for that she is a goddess silent and immortal, utterly immortal in the gods' eternal darkness" and the first voice cried "oh, that we might perish, and become as pearls of blackness on the brea

in the brain of the seer, and we be formed anew, and reborn in the light world" but the other voice was silent, and the noise of waters swept me back into the world, and i lay asleep on a hill-side. bearing for evermore the heart of a goddess, and the brain of a man, and the wings of the morning clipped by the shears of the silence; so must i wander lonely, nor know of the light till i enter into the darkness. omnia vincam. 23 how to keep fit, by c.t.schofield, m.d. w. rider and sons. 1"s" net. there is a deal of sound sense in this little manual. the author castigates faddists, though to my mind not severely enough. however, i suppose that in this mealy-mouthed age the truth is not printable. it is a little amusing, though, to see how he tries to make his commonsense fit into christianity

se" in one sense rightly enough did p. bring to completion the work l.i.l. at the end of the year 1900; but, in another, it took him nine long years of toil before he perfected it, for it was not until the last days of the year 1909 that the work of the thirty aethyrs was indeed brought to an end. in 1900 verily was the work conceived, but not until the year 1909 was it brought forth a light unto the darkness, a little spark cast into the well of time (p. merely means that at this time he established a secret order of this name) 3 the signs are of projection and withdrawal of force; necessary complements. and he spake not any more (as had been his wont) in guise of a skeptic and indifferent man: but indeed with the very voice and power of a great guru, or of one definitely sent from such a

t.28 this passage occurs again and again in the same form, and in paraphrase, as we read through the upanishads. in k thaka 5. 15 we find: there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; 61 from him,29 who alone shines, all else borrows its brightness. the whole world bursts into splendour at his shining. and again in maitr yana, 6. 24. when the darkness is pierced through, then is reached that which is not affected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these re

ALEISTER CROWLEY EQUINOX EQ I 6 2

d. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the lights go out and the company join in universal dance] hermanubis. silence. typhon. silence. c.i.c.t. 1-333. the secret of the father is in the secret of the son. sphinx. 22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42 hebe. et filio. typho

between the twins. at the west of the altar is virgo, and his four attendants" 95 the rite of mercury i mercury. 22-333-333["full light" the speech in the silence. the words against the son of night. the voice of mercury in the universe in the presence of the eternal gods. the formulas of knowledge. the wisdom of breath. the radix of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the coils of the stooping dragon. the breaking forth of the light["all being seated, the" four probationers "rise from among the other" probationers "and march to the altar] first probationer. 333-333-22. brethren, let us kindle the holy perfumes in honour of the most divine god. all four probationers["while he does so] hail unto the mo

then was formulated the universe; then came forth the gods thereof, the aeons of the bornless beyond. then was the voice vibrated; then was the name declared. at the threshold of entrance, between the universe and the infinite, in the sign of the enterer stood mercury, as before him the aeons were proclaimed. in symbols did he record them; in breath did he vibrate them; for between the light and the darkness did he stand. 99 ii "the temple in darkness" mercury. o light in light! o flashing wings of fire! the swiftest of the moments of the sea is unto thee even as some slow-foot eternity with limbs that drag and wheels that tire. o subtle-minded flame of amber gyre, it seems a spark of gold grown purple, and behold! a flame of gray! then the dark night-wings glow with iridescent indigo, sh

from thine abode in the silence, unutterable wisdom, all-light, all-power! thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless to eternity! come thou forth, i say, and aid and guard me in this work of art. thou, star of the east that didst conduct the magi! thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness. rising, descending; changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom! and earth hath nourished the changeless godhead of thy youth. come thou forth, i say, come thou forth and make all spirits subject unto me! so that every spirit of the firmament, 103 and of the ether, of the earth, and under the earth, on dry land

the light of the dawn is in me! light on the forehead and life in the nostrils, and love in the breast, shine, o thou star of the dawning, thou sun of the radiant crest! shine, o shine! flame through the sky in the strength of the chariot-wheels of the sun! flame, ye young fingers of light, on the west of the morning that run! 121 flame, o thou meteor car, for my fire is exalted in thee! lighten the darkness and 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!

ments, and then, all of a sudden, he will reduce his readers to hysterics with some surprisingly quaint conceit. i was unlucky to begin reading him at breakfast and i was moved to so much laughter that i watered my bread with my tears and barely escaped a convulsion "the times "the light wherein he writes is the l.v.x, of that which, first mastering and then transcending the reason, illumines all the darkness cause by the interference of the opposite waves of thought. it is one of the most suggestive definitions of konx- the lvx of the brethren of the rosy cross- that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the i

ALEISTER CROWLEY EQUINOX EQ I 6

ight, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is 38 water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof whe

s a mighty swimmer and a dexterous. so with a mighty effort my comrade put forth all his strength, and we gained upon this one, and greeted him. thereupon he (and he was a goodly man, and fair) did most heartily welcome me as a fellow-traveller to that house, and confirmed me in my belief that the ark did indeed hold the secret of the way thereto. and as for the guide that might convey us through the darkness and the tumult of the stream, he spoke (something darkly) of one appointed, and more clearly that he was aware of divers marks upon the way; for, said he, to them that view it from above this trackless waste of water is mapped out and charted with a perfect science. behold! quoth he. and at that moment was there a glimmer just before me of a white shining triangle, and what was most s

ad made, when he cried out piteously that he feared earthquake, and asked me for my aid. so with a heart both heavy and light i abandoned my shallop and the dreadful labour of its fashioning, and came back to him. then came earthquake as he had foreseen; and he and the boats also were swallowed up. in the tidal wave of the earthquake i was borne far away, even from the fair man my brother; and in the darkness he was lost to me. i knew not even whether he had perished. but fashioning a raft from the loose planks of the wreckage, i made shift to paddle. the ark was invisible, and i had no more memory thereof, so turned away was i and absorbed in the bright signs upon the way. and now my raft was like to sink, and my arms were exceeding weary, when a voice sounded but a little above me "enter

them. but this treasure will i give out, that everything noble in that house seemeth vile to them that are swimming in the stream; and everything vile to them appeareth noble. thus they endure not the delicate stuffs with rough and impure handling; and the rubbish they carry away with them, and devour. thus wisely hath the master of the house ordained. now of the silver radiance that issueth from the darkness of the house i will say nothing; nor of the golden ray that illuminateth the darkness of the house. but for the sake of one that may come to share my bed-chamber will i speak of the last adventure. upon the breast of the river came a wild swan, singing, and for a moment rested upon mine image reflected in the water. and i said "come up hither" and the wild swan said "how shall i come

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

tee to the watching teachers of the race that we are ready for a fresh revelation. we must resign ourselves to the fact that the only way in which we can find the clue to the mystery of the rays, systems, and hierarchies, lies in the study of the law of correspondences or analogy. it is the one thread by which we can find our way through the labyrinth, and the one ray of light that shines through the darkness of the surrounding ignorance. h. p. blavatsky, in "the secret doctrine" has told us so, but as yet very little has been done by students to avail themselves of that clue. in the study of this law we need to remember that the correspondence lies in its essence, and not in the exoteric working out of detail as we think we see it from our present standpoint. the factor of time leads us a

is trust greater. what seest thou, o pilgrim? lift up thine eyes and tell what thou beholdest. i see a ladder, mounting within the vault of blue, its feet lost sight of in the mists and fogs that circle round our planet. where standest thou, o pilgrim? on what are placed thy feet? i stand upon a portion of the ladder, the fourth division well nigh mounted; its latter part stretches before me into the darkness of a stormy night. beyond that sphere of utter gloom i see the ladder rise again, radiant and glowing in its fifth division. what marks those portions which you thus describe as separated from another part? do not all form but one completed ladder of clearly marked proportions always a gap appeareth to the eye, which (when approached more closely) resolveth then itself into a cross, b

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

t five met the three and four. the point intermediate was achieved. the hour of sacrifice, the sacrifice of flame, arrived, and for aeons hath endured. the timeless ones entered into time. the watchers began their task, and lo, the work proceeds. stanza vi within the cavern dark the fourfold one groped for expansion and for further light. no light above, and all around the gloom enveloped. pitchy the darkness that surrounded it. to the innermost centre of the heart, throbbing without the warming light, crept in the icy cold of uttermost darkness. above the cavern dark shone all the light of day; yet the fourfold one saw it not, nor did the light pervade. the rending of the cavern precedes the light of day. great, then, must be the shattering. no help is found within the cave, nor any hidde

but not permissible from the standpoint of the eternal now, and from the unity of the all-self. the vishnu or the love-wisdom aspect is latent in the self, and is part of the monadic content, but the brahma aspect, the activity-intelligence aspect precedes its manifestation in time. the tabernacle in the wilderness preceded the building of the temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast its roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on th

le, is his prime characteristic, and was perfected by him in an earlier system. we might now consider our first subdivision: 1. cosmic manas. whence comes this fire? where originates this vital heat, or vibratory activity, which is predominantly a feature of all conceivable beings? how far back is it possible for us to go? can we conceive of its origin? what is this downpouring fire that animates the darkness of matter? a. the process of individualisation. perhaps it may help somewhat if we here consider the question of individualisation, or the process of intelligent self-realisation- 202- a treatise on cosmic fire copyright 1998 lucis trust chart v evolution of a solar logos which so strikingly differentiates men from the animals. at individualisation the two poles are approximated, and

on his way back to his source. this irradiation brings about, in connection with man, self-realisation. purpose. separation from all other individualised selves, or spheres. consciousness, above all. ability to evolve. capacity to "shine ever more and more unto the perfect day" this is equally true of a solar logos, and of a heavenly man. individualisation is literally the coming together (out of the darkness of abstraction, of the two factors of spirit and matter by means of a third factor, the intelligent will, purpose and action of an entity. by the approximation of these two poles light is produced, a flame shines forth, a sphere of radiant glory is seen which gradually increases the intensity of its light, its heat and its radiance until capacity is reached, or that which we call perf

fall of night, from the emergence into being of all that is or may be to the passing into peace of all that hath achieved, gleameth the orb of blue and the inner radiant fire. from the gates of gold down to the pit of earth, out from the flaming fire down to the circle of gloom, rideth the secret avatar, bearing the sword that pierceth. naught can arrest his approach, and none may say him nay. to the darkness of our sphere he rideth alone, and on his approach is seen the uttermost disaster, and the chaos of that which seeketh to withstand. the asuras veil their faces, and the pit of maya reeleth to the foundation. the stars of the eternal lhas vibrate to that sound, the word uttered with sevenfold intensity. greater the chaos becometh; the major centre with all the seven circulating sphere

from the ego controls, or imposes its rhythm upon the various sheaths via their respective major centres, when the triple fire is mounting in orderly fashion via the triple channel, and when the three head centres are united in triangular fashion, then we have illumination or the irradiance of the entire personality life, darkness gives place to light, and the sun of knowledge arises and dispels the darkness of ignorance. the minor centres are concerned with the internal co-ordination of the sheath, the major with the group co-ordination or the interrelation of one sheath to another. the man becomes a burning and a shining light, radiating forth a light which burns from within. when the next step is accomplished, and the energy of the monad, focussed through the jewel, makes itself felt a

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ne? many who suffer, master, who weep and cry for help. what will thou do, oh! man of peace? return from whence i came. whence comest thou, pilgrim divine? from the lowest depths of darkness, thence upwards into light. where goest thou, oh! traveller upon the upward way? back to the depths of darkness, away from the light of day. wherefore this step, oh! son of god? to gather those who stumble in the darkness and light their steps upon the path. when is the term of service, oh! saviour of men? i know not, save that whilst one suffers i stay behind and serve" 25. the state of isolated unity (withdrawn into the true nature of the self) is the reward of the man who can discriminate between the mind stuff and the self, or spiritual man. this state of isolated unity must be regarded as the resu

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

s not made manifest by their light "the 'self' being enlightened by meditation.,then burning with the fire of knowledge (realizing its essential identity with the supreme light, is delivered from all accidents..and shines in its own splendour like gold which is purified in fire "when the sun of spiritual knowledge arises in the heart's heaven (that is to say at the centre of the being, it dispels the darkness (of ignorance veiling the single absolute reality, it pervades all, envelops all, and illumines all."11(123) father mar chal tells us that the. psychological experience lived by the contemplative passes through the two phases of mental concentration and unconsciousness described by m. oltramare, according to the- 84- from intellect to intuition copyright 1998 lucis trust sarvadarsanas

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ransposed "the path that is trodden by the server is the path of fire that passeth through his heart and leadeth to the head. it is not on the path of pleasure, nor on the path of pain that liberation may be taken nor that wisdom cometh. it is by the transcendence of the two, by the blending of pain with pleasure, that the goal is reached, that goal that lieth ahead, like a point of light seen in the darkness of a winter's night. that point of light may call to mind the tiny candle in some attic drear, but as the path that leadeth to that light is trodden through the blending of the pairs of opposites that pin-point, cold and flickering, groweth with steady radiance till the warm light of some blazing lamp cometh to the mind of the wanderer by the way "pass on, o pilgrim, with steady perse

brings into the foreground of consciousness those thought-forms and entities which depict the lower life, and which (in their aggregate) form the dweller on the threshold. thus the first thing of which the aspirant becomes aware is that which he knows to be undesirable and the revelation of his own unworthiness and limitations, and the undesirable constituents of his own aura burst on his vision. the darkness which is in him is intensified by the light which glimmers faintly from the centre of his being and frequently he despairs of himself and descends into the depths of depression. all mystics bear witness to this and it is a period which must be lived through until the pure light of day drives all shadows and darkness away and little by little the life is brightened and lightened until

terms of fear, of sacrifice or of propitiation. from the rudiments of nature worship, from the fetichism and degraded idol worship of primitive man we have built up a structure of truth which though as yet imperfect and inadequate, does verily lay the foundation of the future temple of truth where the light of the lord will be seen and which will prove adequate as an expression of reality. out of the darkness of time there have emerged the great religions. these religions though diverse in their theologies and forms of worship, though characterized by distinctions of organization and ceremonial, and though differing in their methods of application of truth, are united in three basic aspects: 1. in their teaching as to the nature of god and of man. 2. in their symbolism. 3. in certain funda

d down, and which reaches both inwards to the source of light and outwards into the "fields of darkness. when he has thus attained he will become a conscious centre of life giving force, and will be so without effort. he will stimulate, energise and vivify to fresh efforts all lives that he contacts, be they his fellow aspirants, or an animal, or a flower. he will act as a transmitter of light in the darkness. he will dispel the glamour around him and let in the radiance of reality. when large numbers of the sons of men can so act, then the human family will enter upon its destined work of planetary service. its mission is to act as a bridge between the world of spirit and the world of material forms. all grades of matter meet in man, and all the states of consciousness are possible to him

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

a clairvoyant vision, the etheric planetary body will grow in vivid radiation and glory as that radiation expresses more and more the true light of the soul. the soul is light essentially, both literally from the vibratory angle, and philosophically from the angle of constituting the true medium of knowledge. the soul is light symbolically, for it is like the rays of the sun, which pour out into the darkness; the soul, through the medium of the brain, causes revelation. it throws its light into the brain, and thus the way of the human being becomes increasingly illumined. the brain is like the eye of the soul, looking out into the physical world- 89- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust in the same sense the soul is the eye of the monad

wards a liberty of thought (through the old method of experiment, of discard, and of renewed effort with ever newer concepts) which will enable mankind to build true to the great thought patterns which underlie the outer structure of our world. the attentive minds of the age are constantly being made sensitive to these patterns, so that the individual mind can recognise them and wrest them out of the darkness into the light of day. thus will the true patterns be made available, to play their part in leading the race towards its destiny, towards those deeper realisations which mould the racial types, and to that synthesis of understanding which will result in a realisation of brotherhood. thus thoughts play their part, and the problem of ideas will be increasingly understood, until the time

onsciousness is identified (in time and space) with any particular form, it is not possible for it to realise its divinity or to express it consciously. its psychology is that of the partial and the particular, and not that of the universal and the whole. the greater and closer the identification with the form aspect, the greater is the lower unity and synthesis, but at the same time, the greater the darkness and, speaking symbolically, the denser is the prison. such is the consciousness in the lower or subhuman kingdoms in nature. the more the unit of life is identified with "the one who is conscious, the greater again is the higher, yet different, unity and synthesis. such also is the consciousness of the three higher kingdoms, the superhuman. the tragedy, the problem and the- 157- a tre

story is a dramatic symbol, and the historical christ is the guarantee of its truth and reality. christ guarantees for us the reality of the inner significance and the true spiritual basis of all that is and ever shall be. out of the relation of light and dark that which is invisible emerges into visibility, and we can see and know. christ, as the light of the world, revealed that reality. out of the darkness of time god spoke, and the fatherhood of deity was revealed. the drama of creation and the story of revelation are depicted for us, if we could but see truly and interpret our facts with spiritual exactitude, in the relation of the two sexes and in the fact of their intercourse with each other. when this relation is no longer purely physical but is a union of the two separated halves

note that i say "wisely used" wisdom, actuated and motivated by love, and intelligently applied to world problems, is much needed today and is not yet to be found, except among the few illumined souls in every nation, in every nation, i say, without exception. many more must love with wisdom and appreciate the group aspiration before we shall see the next reality to be known and to emerge out of the darkness which we are now in the process of dispelling. 3. the ray of the fourth kingdom we now touch briefly upon an obscure and difficult subject, and one that will appeal primarily to those types who work with the law of correspondences. esotericists must remember that every kingdom in nature constitutes a totality of lives. every atom in every form in nature is a life, and these lives form

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ope of glory,"12 is released in man and can manifest in full expression. when a sufficient number of people have grasped this ideal, the entire human family can stand for the first time before the portal which leads to the path of light, and the life of christ will flower forth in the human kingdom. personality then fades out, dimmed by the glory of the soul, which, like the rising sun, disperses the darkness, reveals the life-situation, and irradiates the lower nature. it leads to group activity, and self, as we usually understand it, disappears. this is already happening. the final result of the work of the christ can be seen portrayed for us in his words to be found in st. john xvii, which it would be of value to all of us to read- 12- from bethlehem to calvary copyright 1998 lucis trus

t develops to meet his expanding consciousness, he is gradually led to experience more and more of the divine immanence, to perceive more of the divine transcendence, and to register with an increasingly illumined awareness the revelation which is sequentially presented for his education and his cultural growth. today we stand at the very verge of the birth hour of the racial christ, and out from the darkness of the womb of matter the christ child can enter into the light of the kingdom of god. another crisis is upon us, and for this christ has prepared the race, for when he was born at bethlehem, it was not simply the birth of another divine teacher and messenger, but the appearing of an individual who not only summed up in himself the past achievement of the race, but who was- 22- from b

be trodden. this leads away from the superficial and the material, from the world of unreality to the world of reality "man has had enough of a life cut off from its religious centre, and a quest for a new religious balance, a spiritual deepening will begin; in no order of his activity can he carry on any longer merely on the surface, a purely external life."21 deep calls unto deep, and from out the darkness of those depths, and through pain and suffering, the christ child will emerge, and humanity as a whole will stand ready to make the great transition into the kingdom of god. man can now pass on into the kingdom and commence making spiritual history. up to the present- 30- from bethlehem to calvary copyright 1998 lucis trust history has been preparatory. the race is only today, for the

nitiation and passing through the experience of the new birth, is ever one of the utmost difficulty and hardness. but in the dark, and through difficulty, christ is to be found, the christ life can flower forth, and we can stand face to face before him as the initiator. the blind poet, george macdonald, sensed this when he wrote the beautiful words which have brought comfort to so many "challenge the darkness, whatsoe'er it be, sorrow's thick darkness or strange mystery of prayer or providence. persist intent, and thou shalt find love's veiled sacrament. some secret revelation, sweetness, light, waits to waylay the wrestler in the night. in the thick darkness, at its very heart, christ meets, transfigured, souls he calls apart" in this cave of initiation, all the four kingdoms of nature ca

hrist" the parallels between the two episodes are- 134- from bethlehem to calvary copyright 1998 lucis trust significant. the ignorance, helplessness and consequent maladjustment of human beings evoked from jesus the demand that forgiveness be accorded. but when life experience has played its part, we have again the "babe in christ" ignorant of the laws of the spiritual kingdom, yet released from the darkness and ignorance of the human kingdom. in the second word from the cross we have the recognition of the baptism episode, which signified purity and release through the purification of the waters of life. the waters of john's baptism released from the thraldom of the personality life. but the baptism to which christ was subjected through the power of his own life, and to which we are also

more and more men pass through the gates of suffering and of death into the kingdom. christ hung pendent between heaven and earth, and although he was surrounded by crowds, and although at his feet stood those whom he loved, he was utterly alone. it is the loneliness whilst accompanied, the utter sense of being forsaken whilst surrounded by those who seek to understand and help, which constitutes the darkness. the light of the transfiguration is suddenly obliterated; and because of the intensity of that light, the night appears more dark. but it is in the dark that we know god. four words of power had now been uttered by the christ. he had spoken the word for the plane of everyday life, the word of forgiveness, and in it he indicated the principle upon which god works in relation to the ev

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

elligently for the furtherance of the plan. ordered rhythmic activity in cooperation with the whole. desire for right revelation of divinity and light. adherence to right action- 25- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the revelation of glory and good will. ray four confused combat. the realisation of that which is high and that which is low. the darkness which precedes form expression. the veiling of the intuition. the sensing of inharmony, and cooperation with the part and not the whole. identification with humanity, the fourth creative hierarchy. undue recognition of that which is produced by speech. abnormal sensitivity to that which is the not self. constant points of crisis, leading to unity and harmony. the evocation of the intu

he teaching given, as far as in them lies, they will find as time elapses, and their reason and intuition awaken, that such symbolic and abstruse statements become clearer and clearer, serving to convey the intended teaching. when this happens, the angel of the presence approaches ever closer, and lights the disciple on his way. the sense of separateness diminishes until, at last, light permeates the darkness, and the angel dominates the life. 2. the two cycles of egoic appropriation- 31- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust we shall now enter upon a somewhat technical consideration of the relation of the ego and its ray to the sheaths or vehicles through which it must express itself, and through which it must enter into contact with ce

n at this time blindly. 3. the period wherein satisfaction of the desires is the major goal. these range all the way from physical desire and its satisfaction to a general and undefined desire for release. 4. the processes, in detail, of appropriating a. a body or bodies. b. a sheath or sheaths. c. a vehicle or vehicles. d. a form or forms. 5. immersion in darkness. this was the result of desire. the darkness of ignorance was chosen and man started, through desire, to work his way from darkness to light, from ignorance to knowledge, from the unreal to the real. such is the great symbolic work of masonry. it is an elucidation of the way of relinquishment. 6. the path of outgoing in order to possess. 7. selfishness, the major characteristic of the self in relation to, and identified with, th

, the wind, the scorching sun. call for the gardener. then let the work go on. ever destruction goes before the rule of beauty. ruin precedes the real. the garden and the gardener must awake! the work proceeds. the direction of ray ii "the scholar knows the truth. all is revealed to him. surrounded by his books, and sheltered in the world of thought, he burrows like a mole, and finds his way into the darkness; he arrives at knowledge of the world of natural things. his eye is closed. his eyes are opened wide. he dwells within his world in deep content. detail on detail enter into the content of his world of thought. he stores the nuggets of the knowledge of the world, as a squirrel stores its nuts. the storehouse now is adequately full..sudden a spade descends, for the thinker tends the ga

rld in deep content. detail on detail enter into the content of his world of thought. he stores the nuggets of the knowledge of the world, as a squirrel stores its nuts. the storehouse now is adequately full..sudden a spade descends, for the thinker tends the garden of his thought, and thus destroys the passages of mind. ruin arrives, destroying fast the storehouse of the mind, the safe security, the darkness and the warmth of a satisfied enquiry. all is removed. the light of summer enters in and the darkened crannies of the mind see light..naught is left but light, and that cannot be- 103- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust used. the eyes are blinded and the one eye seeth not as yet. slowly the eye of wisdom must be opened. slowly th

d out within the sound and only the great chord of god was heard. a flood of light poured in. his colours faded out. around him naught but darkness could be seen, yet in the distance loomed the light of god. he stood between his nether darkness and the blinding light. his world in ruins lay around. his friends were gone. instead of harmony, there was dissonance. instead of beauty, there was found the darkness of the grave. the voice then chanted forth these words 'create again, my child, and build and paint and blend the tones of beauty, but this time for the world and not thyself' the mixer started then his work anew and worked again" the direction of ray v "deep in a pyramid, on all sides built around by stone, in the deep dark of that stupendous place, a mind and brain (embodied in a ma

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ness and no fog. there is no night or day. there are no storms nor peace, no rest nor strife; only the steadfast will of god which works toward good" phrase iii. for the physical body "down from the mountain top i come, bringing the light of life, the life of light. into the chalice of the form i pour that light which life confers, this life which light sustains. i see this golden light transform the darkness into day. i see the blue of life divine pour through the form, healing and soothing. thus is the task performed. thus is a man of earth transformed into a son of god" give the coming months to these three phrases in your meditation and ponder deeply on their significance. 1st and 2nd months phrase i. 3rd and 4th months phrase ii. 5th and 6th months phrase iii. otherwise keep your medi

356- discipleship in the new age- volume i copyright 1998 lucis trust "the golden rays that issue from the heart of the sun pour forth and bathe my soul and the soul of all created forms. within those forms, the life of god awakens, and the power of god streams forth as will, as dedication to the plan, as strength to work and give as must a son of god" phrase two. third and fourth months "within the darkness of the soul, prisoned within the form, a point of light is seen. then there arises, all around that point, a field of deepest blue and this becomes irradiated by the soul, the inner sun, shining within a brilliant field of blue. the points of light become the many lines or rays of light; these lines then merge and blend until the lighted way appears before the eyes of each tired pilgr

orld's need and in the magnitude of humanity's hour, take hold of your problem; learn to love and understand and so enter into light. march 1936 my friend of old: for such you are and have been and such i trust you will remain. i say this for your strengthening and encouragement. you have made a real effort, and progress has resulted during the past few months. today, you walk not all the time in the darkness of self-pity and of self-interest. you are freer from the thoughtforms of the past. i can look towards you and catch your aura with greater ease and with not too great a vibratory shock. forget not, any of you, that for senior disciples upon the path (and such am i, it is relatively as unpleasant from the vibratory angle to contact you or spend some time within the radius of your aura

t have in the past and will in the future deal with the problem in a practical manner. for a while it will be an hour by hour and day by day fight; but the power of your soul is adequate to bring release, and the love of this group of disciples is sufficient to carry you through. as to your garden, my brother, i would ask you to enter into it early each sunday morning. see your garden sleeping in the darkness of the dawn no real light, no sound or movement and no- 396- discipleship in the new age- volume i copyright 1998 lucis trust life apparent. it remains just dreaming and colourless. enter your tower and climb to the summit and then release the light which is in you; this will be to the garden of your soul what the sun is to the gardens of the world. watch the rays of light pouring out

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

re there is the same expectancy, where there is uniformity of testimony and of prediction, and where all the indications of "the time of the end" are with us, is it not reasonable to believe that a great event is in process of taking place? if, in the midst of death and destruction, there is to be found a living faith (and there is such a faith everywhere) and a burning zeal which pierces through the darkness to the centre of light, does that not warrant the assumption that this faith and this zeal are founded on a deep intuitive knowledge. may it not be a divine fact that "faith is the substance of things hoped for, the evidence of things not seen (hebrews xi.1) humanity in all lands today awaits the coming one no matter by what name they may call him. the christ is sensed as on his way

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

usion of the two lesser lights and of soul light. this is carried forward as a group, each member making his contribution and consciously attempting to visualise the process of blending the triple light which each contributes, into one sphere of light. 4. then the group says in unison, at a signal from the leader "the light is one and in that light shall we see light. this is the light that turns the darkness into day" o m. o m. o m. the processes of individual and group alignment and integration can now be regarded as completed and when it is really correctly accomplished, each meeting thereafter should see a more rapid integration and fusion and a greater brilliance of the sphere of light thus created. the sounding of om indicates both the fusion and the sphere of action because om is fi

5. then together and in vocal unison the group says "radiance we are and power. we stand forever with our hands stretched out, linking the heavens and the earth, the inner world of meaning and the subtle world of glamour "we reach into the light and bring it down to meet the need. we reach into the silent place and bring from thence the gift of understanding. thus with the light we work and turn the darkness into day" as they say this, the group visualises the turning of the great searchlight which they have jointly created by their unified light on to the glamour to be dissipated, holding the light steady and realising mentally the work of dissipation it is intended to do. this is called the act of direction. 6. then follows a pause for a few minutes in which the group attempts to throw

, each group member makes the sign of the cross of divinity. 3. the three preparatory stages: a. focussing the dual light of matter and mind. b. meditation on soul contact and recognition of soul light. c. the fusion of the two lesser lights with soul light. 4. on a signal from the leader, the group says together "the light is one and in that light shall we see light. this is the light that turns the darkness into day" o m. o m. o m. the formula. 5. then together the group says "radiance are we and power. we stand forever with our hands stretched out, linking the heavens and the earth, the inner world of meaning and the subtle world of glamour. we reach into the light and bring it down to meet the need. we reach into the silent place and bring from thence the gift of understanding. thus wi

m. o m. the formula. 5. then together the group says "radiance are we and power. we stand forever with our hands stretched out, linking the heavens and the earth, the inner world of meaning and the subtle world of glamour. we reach into the light and bring it down to meet the need. we reach into the silent place and bring from thence the gift of understanding. thus with the light we work and turn the darkness into day- 142- glamour: a world problem copyright 1998 lucis trust as these words are said, the group members visualise the great searchlight they have created turning its light upon the astral plane. 6. a pause follows and then comes the invocation of the spiritual will. when this has been done the group says "with power upon its beam, the light is focussed on the goal" 7. the glamou

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

uarded by the horn of life" again, an ancient proverb runs "the ram when it has become the scapegoat, has sought illumination as the bull of god and has climbed the mountain top in the semblance of the goat changes its shape into the unicorn. great is the hidden key" if the symbolism is carried a little further, it might be stated that: 1. the ram leads us into the creative life of earth and into the darkness of matter. this is the blue of midnight- 94- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. the bull leads into the places of desire in search of "wrathful satisfaction" this is the red of greed and anger, changing eventually into the golden light of illumination. 3. the goat leads us into arid ways in search of food and water. this is the "

goat leads us into arid ways in search of food and water. this is the "need for green" but the goat is equal also to climbing to the mountain top. this is the experience of the mutable cross in connection with these three signs. upon the fixed cross: 1. eventually the ram becomes the scapegoat and the will of god in love and salvage is demonstrated. 2. the bull becomes the bestower of light, and the darkness of the earlier cycle is lightened by the bull. 3. the goat becomes the unicorn, and leads to victory. the crocodile, the goat and the unicorn depict three stages of man's unfoldment. aries, taurus, and capricorn are the great transformers under the great creative plan. they are in the nature of catalysts. each of them opens a door into one of the three divine centres of expression whi

ric astrology copyright 1998 lucis trust upon these we need not enlarge. there is little for me to add here in connection with the fact that scorpio is upon one of the four arms of the fixed cross. in the study of previous signs, much anent the fixed cross has already been covered and there is no need for me to repeat the information here. desire in taurus becomes spiritual aspiration in scorpio. the darkness of the experience in scorpio becomes illumination in taurus, for it must never be forgotten that where the pairs of opposites are concerned they gain and profit from each other, for there is a direct line of force and of contact between the two. this is a fact which is seldom recognised. we come now to a consideration of the rulers which govern the sign, scorpio. their influence is po

of mind and of divinity, embodied in the son of mind and thus for the descent of the christ principle into generation or into matter. virgo and venus are together two aspects of intelligence. the symbolism of the descent of spirit into the womb of the virgin mother is preserved for us in the astrological fact that venus falls in this sign; esoterically, she disappears from view and vanishes into the darkness. neptune, the expression of the sixth ray of idealistic devotion, is naturally rendered more impotent in this sign and simultaneously his "power is lessened" for the drive and urge of devotion and desire give place in this powerful sign to the natural processes of form production and to the silent activity which is going on within the womb of time and space. jupiter, in spite of its l

aquarius. the light that shines on earth, across the sea. this is the light which ever shines within the dark and cleansing with its healing rays that which must be purified until the dark has- 195- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust gone. 12. pisces the light of the world. this is the light, revealing the light of life itself. it ends for ever the darkness of matter. a study of the above thoughts will reveal the symbolic story of the irradiation of matter, of the growth of the light body within the macrocosm and the microcosm, and finally make clear the purpose of the logos. it is because speaking in parables the light of cancer is only diffused, vague and inchoate that the influences of the first ray of focussed intention and of purpos

not. this statement involves, as you can see, a deep mystery of relativity, of interplay and of eventual revelation. this revelation as to the relation of the earth's alter ego to the world of human life will only be revealed at the third initiation, at which time all glamour and illusion is dissipated and "the light which shines through the eye of the bull will be unimpeded" and carry light into the darkness. venus connotes in our minds, even if we have only a glimmer of occult truth, that which is mental, that which concerns final sublimation, that which deals with sex and that which must work out into symbolic expression upon the physical plane. these are the major concepts which enter our minds when venus and taurus are considered in unison. these factors of expression have ever been r

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

quate. this point needs emphasising. 5. national and racial temperaments, with their predisposing temperaments, and prejudices. these factors again prevent a just appreciation of these realities. i have given enough here to indicate to you the stupidity of attempting to state that you understand these laws towards which you are groping and which you seek to understand. nowhere in human thought is the darkness greater than in connection with the laws concerning disease and death. it is necessary, therefore, to realise that, from the start, in all i have to say, under the heading the psychological causes of disease, i am not dealing with those complaints or predispositions to disease which emerge out of the environment, or with those definitely physical taints which are inherited from parent

m, affects the vegetable kingdom, and involves also the animals; it is one of the major causes of all that can be considered under the name of "sin" which may surprise you. it is also the fertile seed of crime. this is a fact to be accepted, to be properly considered and dealt with rationally, sanely, intelligently and spiritually; it will require all the factors mentioned to lift humanity out of the darkness of disease into established and radiant health. certain of the masters are dealing with this problem in relation to the other kingdoms in nature, for there will be no true escape for man whilst his environment is still under the shadow of disease. much that i could tell you in this connection would sound fanciful and would call forth the scoffing amusement of the hardboiled scientist

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

wards a liberty of thought (through the old method of experiment, of discard, and of renewed effort with ever newer concepts) which will enable mankind to build true to the great thought patterns which underlie the outer structure of our world. the attentive minds of the age are constantly being made sensitive to these patterns, so that the individual mind can recognise them and wrest them out of the darkness into the light of day. thus will the true patterns be made available, to play their part in leading the race towards its destiny, towards those deeper realisations which mould the racial types, and to that synthesis of understanding which will result in a realisation of brotherhood. thus thoughts play their part, and the problem of ideas will be increasingly understood, until the time

ough all esoteric thought. the ancient teachers of the race, sent out by the hierarchy from time to time, ever employed the symbolism of natural process in order to illustrate and make clear the needed instruction, and lay that spiritual foundation of truth which will in the coming age lead the race into new ways and a new manner of thought. for the esotericist, there is the process of birth into the darkness of physical incarnation which in its turn is the foreordained preparatory process- 88- education in the new age copyright 1998 lucis trust which leads to birth into light, carried forward in the light and producing the externalisation of the body of light. this continuing process (for in all ages this birth into light has been going forward) will produce that future world of light whi

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

illumined by soul light, being dedicated to group work and not to personality aspiration and personality ambition. what then can you do? i would remind you that one of the things which it is the task of the master to demonstrate to his disciple is the particular "blind spot" in his life which it is the purpose of the soul to illumine and bring into the light of his consciousness, thus dispelling the darkness and the blindness. this is done by stimulation and suggestion. the stimulation you have been subjected to for years and it has had its dual effect in stimulating the personality to a measured (but inadequate) response to the soul and also by stimulating the personality tendencies to fuller expression. these tendencies, when evoked, registered and recognised for what they are and so ha

with your brothers walk. walk as a group upon the lighted way. the chain of hierarchy firmly stands. 3. the light that streams from out my ashram is a part of the lighted way and on that thread of light you move and with you move your brothers. 4. loneliness such as you think you know is but a glamour, brother of mine. you are not alone. but loneliness such as you can know is a light that lights the darkness. seek that out. 5. upon the pinnacle of loneliness is the sole peace where truth is known. stand on that pinnacle. 6. and when the truth is clearly seen (blowing away the cobwebs and the dust of lower life) then can your service carry fresh truth to men. september 1943 my brother: i have watched with interest as you have made many drastic adjustments in your life during the past two y

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

planet, dealing with the generation of forms, and their work is to keep the direction of planetary interest upon the form side of divine expression. they are concerned with the life of matter itself, with its magical usage, and with that which is regarded as dark because, for humanity at its present stage of development, that divine aspect should have lost its major hold and should lie behind "in the darkness of that which has been outgrown and which has no further hold upon the son of god. you therefore have the following tabulation expressing what i have sought above to make clear to you. i would point out here that the fourth energy, focussed in the jewish problem, is definitely producing cleavage as a part of the divine plan. the jews are instruments in the working out of the plan for

effort at release and illumination, with the objective of group goodwill. we learn to perfect ourselves in order to have somewhat to sacrifice to the group, and thus enrich the group with our individual contribution. this is the first result of the activity of the christ principle in the life of the individual. personality fades out in the glory of the soul, which (like the rising sun) blots out the darkness and irradiates the lower nature. this is the second result, and is a group activity. the word goes forth to the initiates of the future: lose sight of self in group endeavour. forget the self in group activity. pass through the portal to initiation in group formation and let the personality life be lost in the group life- 271- the externalisation of the hierarchy copyright 1998 lucis

of that intelligent assistance which will make their plans for humanity materialise. through us, they choose to work for the uplift of the world, and through- 337- the externalisation of the hierarchy copyright 1998 lucis trust the esoteric groups there must be the putting forth of that intensified spiritual effort which will stem the tide of evil and avert the possible difficulties that lurk in the darkness of the present chaos. the living organism of aspirants and disciples can provide a centre of peace, power and love, of practical help and spiritual uplift such as the world has not hitherto seen. such is the hope. see you do it. definite work must also be done in healing, in exorcising, in curing mental and astral diseases, and it must be demonstrated to the world that the ancient pow

ge with greater clarity in your minds, as you attempt to understand, even in a small measure, their problems. there are other problems of which you can know nothing problems related to the new energies pouring into our planet, impersonally and dynamically; problems of fresh tensions, incident to stronger and new alignments; problems concerned with human enlightenments and reactions in the face of the darkness which evil initiated; problems of increased personnel, disturbing the rhythm but necessitated by the demand for workers; problems connected with the growth and training of the members of the hierarchy upon the way of the higher evolution; other problems incident to the planetary crisis, to the initiation of the lord of the world himself, and to the amazing demonstration of the success

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

ich will- 6- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in due time, lead these lives themselves into the realm of self-consciousness. this aspect of the matter is as yet but little comprehended by the sons of men. if they but realised that by a disposition to fall under lunar control they drive the tiny lives in their little system deeper into the darkness of ignorance, they might more rapidly assume their just responsibilities; if they realised that by the constant attempt to impose the rhythm of the solar lord upon the aggregate of the lunar lords, they were driving these lives onward to self-conscious unfoldment, they might proceed more earnestly and more intelligently. this is the message that must go forth, for all the varying aspe

as so grossly imprisoned the human spirit is disappearing; the rocky grave of humanity is breaking open and releasing men to a life of resurrection. forget not that in the interim between the tomb experience and the appearance in living form to his disciples, the master jesus went down into hell (figuratively speaking, carrying release for those to be found there. there will be an interim between the darkness of the war with the evil history of the past, and the appearance of a living civilisation and culture based on the spiritual values and intelligently developing the divine purpose. the stage is now being set for this. the crucifixion and the tomb experience lead eventually to resurrection and to life. the destruction is appalling, but it is only the destruction of the form side of man

evelop the outer mechanism of contact. ashrams on atmic levels are under the control of the master m, who fosters the will aspect within the developed forms and who (as the old commentary expresses it "adds darkness unto light so that the stars appear, for in the light the- 110- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust stars shine not, but in the darkness light diffused is not, but only focussed points of radiance" the symbolism will be obvious to you though not the full significance. embracing, fusing and unifying the endeavour of all these groups of ashrams, stands the living christ, the head of all ashrams and the master of the masters, the mediator between shamballa and the hierarchy and between the hierarchy and humanity. will you

nteresting alternatives, as i have elsewhere told you. the initiate may pass out of this planetary life altogether along one or other of the various paths by means of which a master can start upon the path of the higher evolution and for which all that has transpired in the past will have prepared him. whichever way he goes, the master remains a part of the purpose; he knows forever the secret of the darkness which brings light, and the "inscrutable will of god" is no longer a mystery to him. he comprehends the divine idea and can now cooperate with it; he has reached a point of realisation which enables him to fathom what lies behind the plan for which the hierarchy has worked for aeons. just as the disciple enters the world of meaning and so can interpret events, just as the hierarchy wo

how to pass it on. neither he nor they were ready, but the light was there and likewise the two directing eyes. but only one can use, project and send the light upon its mission. the other must be blinded, and of this fact the lawgiver was aware. he therefore veiled the light, assuming towards this end a fragment of that which he had helped destroy, and so descended from the mountain top, back to the darkness of the earth" the second, and much the most important rent, was made by the power of the second aspect when the christ subjected the master jesus to the fourth initiation and their joint influence was triumphant over death. then we read that the veil of the temple was split in twain from the top to the bottom. the lawgiver assisted at the first rending as the climax to the third initi

veiling and hiding a still more supernal glory. the above paragraph is far beyond the comprehension of the average student, but will be comprehended by those whose eyes are open to be blinded. students must remember that the four veils upon the etheric plane are only the lower symbolic correspondences to certain great areas of divine expression, and that ever the glory must be approached through the darkness. such is the law. these higher veiling factors can be mentioned and enumerated, but more information concerning these mysteries, this separating darkness encountered by the initiate, may not be given: veil i. that which faces the disciple as he wrestles with the dweller on the threshold and becomes conscious of the angel of the presence, though as yet he sees him not. veil ii. that wh

ALICE BAILEY THE LABOURS OF HERCULES

ded to the other gifts bestowed upon hercules that of mental analysis and discrimination. we are told that apollo, the sun god himself, became interested in hercules and pondered what he could give him that would serve him. finally he gave him a bow and arrow, symbolizing the capacity to go straight to the goal; symbol, too, of that piercing illumination, that shaft of light which could irradiate the darkness of his path, when needed. thus equipped, hercules stands ready for the great endeavor. and when all the gifts had been bestowed and he stood with his divine equipment, we read of a most intriguing little detail [26] he went out and cut for himself a club. all these divine gifts were very lovely and wonderful, but as yet he did not know how to use them. he sensed his vocation, he belie

a beetle. the chinese called this sign "the red bird, for red is the symbol of desire, and the bird is the symbol of that flashing forth into incarnation and of appearance in time and space. the bird appears quite frequently in the zodiac and mythological stories, hamsa, the bird of the hindu tradition "the bird out of time and space, stands equally for the manifestation of god and of man. out of the darkness flashes the bird and flies across the horizon in the light of the day, disappearing again into the darkness. our word "goose, comes from the same sanskrit root, through the icelandic, and when we say "what a goose you are, we are really making a most esoteric affirmation; we are saying to another human being "you are, the bird out of time and space, you are the soul taking form; you a

domain of hades. unto prometheus, o hercules, you are asked to be a savior. go down into the depths, and there upon the outer planes release him from his suffering" having heard and understood, the son of man who was also a son of god, embarked upon this quest, and passed through gate the tenth. downward, ever downward, did he travel into the binding worlds of form. the atmosphere grew stifling, the darkness steadily more intense. and yet his will was firm. this steep descent continued long and long. alone, yet not all alone, he wandered on, for when he sought within he heard the silvery voice of the wisdomgoddess, athena, and the strengthening words of hermes. at length he came to that dark, envenomed river called the styx, a river that the souls of the deceased must cross. an obolus or

AN INTRO TO STUDY OF THE KABALAH

e lowest beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the early universe, and from these our world was developed and now exists; then come seven hells, whose dwellers are evil beings representing all human sins; their rulers are samael or satan the angel of death, and lilith, the asheth zenunim, the woman of whoredom, and this pair of demons are also called "the beast" see zohar ii. 255; samael had also an incommunicable name, which

ANALYSIS OF THE 5 6 INITIATION

for fear to exist as the candidate is made as comfortable as possible and ventilation is abundant. this places the candidate in a position of examining and experiencing the exact same forces that chain the human consciousness from achieving completeness with the divine and higher genius. 2. the candidate, without his awareness passes through several stages. at one moment the light shineth within the darkness, then the lower will takes over and the light fadeth away. 3. the candidate learns that his mind is his enemy or ally and that unless surrender unto the divine is made, the whole of the twenty-one hours will be torturous. 4. the candidate can identify with osiris. 5. the womb is black, and it leads the candidate into an upward birth. this differs from regular physical birth which is d

he second order (7=4, and the two co-chiefs (6=5) and (5=6. together they act as conductors for the candidate through the process of iao. dsj 7=4=isis, hrwbg 6 =5= apophis (replaced by horus, trapt 5=6=osiris. in one sense, the functions are counterchanged. the chief adept is osiris and the third adept takes on the character of isis. trapt is a solar degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla

n like, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and strength. the slow and subtle movement of the serpent and the rush of the lightening flash portray opposites in harmony and wisdom. this is the conjoining of the ankh and zauir anpin in

APOCRYPHON OF JOHN

th is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 5 of 12 8/16/2006 5:17 pm had mixed with the light, it darkened the light and it became neither light nor dark, but it became dim "now the archon who is weak has three names. the first name is yaltabaoth, the second is saklas, and the third is samael. an

brightness of her light diminished. and she became dark because her consort had not agreed with her" and i said "lord, what does it mean that she moved to and fro" but he smiled and said "do not think it is, as moses said 'above the waters' no, but when she had seen the wickedness which had happened, and the theft which her son had committed, she repented. and she was overcome by forgetfulness in the darkness of ignorance and she began to be ashamed. and she did not dare to return, but she was moving about. and the moving is the going to and fro "and the arrogant one took a power from his mother. for he was ignorant, thinking that there existed no other except his mother alone. and when he saw the multitude of the angels which he had created, then he the apocryphon of john http//www.pseude

the mystery of their life, which is the plan which they made together, which is the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. the dwelling place of those who taste from it is hades, and the darkness is their place of rest "but what they call the tree of knowledge of good and evil, which is the epinoia of the light, they stayed in front of it in order that he (adam) might not look up to his fullness and recognize the nakedness of his shamefulness. but it was i who brought about that they ate" the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 9 of 12 8/16

ds of things. and they steered the people who had followed them into great troubles, by leading them astray with many deceptions. they (the people) became old without having enjoyment. they died, not having found truth and without knowing the god of truth. and thus the whole creation became enslaved forever, from the foundation of the world until now. and they took women and begot children out of the darkness according to the likeness of their spirit. and they closed their hearts, and they hardened themselves through the hardness of the counterfeit spirit until now "i, therefore, the perfect pronoia of the all, changed myself into my seed, for i existed first, going on every road. for i am the richness of the light; i am the remembrance of the pleroma "and i went into the realm of darkness

ARADIA GOSPEL OF THE WITCHES

l repeated here and there orally, in separate parts, i am sure. 34 page 67 n r r r r r t o all who are interested in this subject of womans influence and capacity, this evangel of thewitches will be of value as showing that there have been strange thinkers who regarded creation asa feminine development or parthenogenesis from which the masculine principle was born. lucifer, orlight, lay hidden in the darkness of diana, as heat is hidden in ice. but the regenerator or messiahof this strange doctrine is a woman aradia, though the two, mother and daughter, are confused orreflected in the different tales, even as jahvehis confused with the elohim.remains to be said that the adam-nable and eve-il, or adamite assemblages enjoined in thegospel of sorcery, are not much, if at all, kept up by the n

ana!in honour of thee i will hold this feast,feast and drain the goblet deep,we will dance and wildly leap,and if thou grantst the grace which i require,then when the dance is wildest, all the lampsshall be extinguished and well freely love!and thus shall it be done: all shall sit down to the supper all naked, men and women, and, the feastover, they shall dance, sing, make music, and then love in the darkness, with all the lights extin-guished; for it is the spirit of dianawho extinguishes them, and so they will dance and make musicin her praise. page 14 my blessing at last i will give to thee!here follows the conjuration of the salt.conjuration of the salt.i do conjure thee, salt, lo! here at noon,exactly in the middle of a streami take my place and see the water round,likewise the sun, a

BALANONES TEMPLE OF SET FAQ

ndence pylons available. beyond this, i have realized that one should _embrace_ one's isolation. just look to set as an example: the apotheosis of the different and isolate! you have _two years_ to get recognized- plenty of time to explore, make contacts with the priesthood, and, if worthy, become recognized. you don't need a group to hold your hand to do it, i hope! embrace the isolation, ebrace the darkness! from: balanone sun, 20 dec 1998 it's a challenge. that hypothetical initiate would have to work at it- corresponding with as many setians as possible at the i* and ii* levels (for breadth of perspective) and with several members of the priesthood. he would have to take responsibility for maintaining correspondences, for establishing new ones to replace

BASIL VALENTINE TWELVE KEYS

girdle of life. his feet were bare, and his words penetrated to the depth of the human soul. he mounted the tribune, and bade the assembly listen twelve keys of basil valentine 20 of 95 to him in silence, since he was sent from above to explain to them the significance of what they had seen. when perfect silence prevailed, he delivered himself as follows: awake, o man, and behold the light, lest the darkness deceive thee! the gods revealed to me this matter in a profound sleep. happy is the man who knows the great works of the divine power. blessed is he whose eyes are opened to behold light where before they saw darkness. two stars are given by the gods to man to lead him to great wisdom. gaze steadily upon them, follow their lights, and you will find in them the secret of knowledge. the

again recover his visible form, with a diminution of his simple essence, and a development of his perfection. a painter can set yellow upon white, and red or crimson upon yellow; for, though all these colours are present, yet the latter prevails on account of its greater intensity. when you have accomplished the same thing in our art, you have before your eyes the light of wisdom, which shines in the darkness, although it does not burn. for our sulphur does not burn, but nevertheless its brilliancy is seen far and near. nor does it colour anything until it has been prepared, and dyed with its own colour, which it then imparts to all weak and imperfect metals. this sulphur, however, cannot impart this colour until it have first by persevering labour been prevailed upon to abjure its origina

BEHOLDERS OF NIGHT

d flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of which emerged from the sorcerous shadow-god ahriman, the darkness which would create flesh. ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not see. ahriman and its female counterpart, az[3, are the early fountainheads of the gnosis of the sabbat or al-zabbat, the freedom from the trappings of flesh and the awakening of the nightside consciousness. this is the primal gnosis of sorcery itself, which

hrough the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadows, i embrace the darkness within and beyond! from nox umbra by michael ford the essence of perpetual revolution, or rebellion from the natural order, is the very concept of the opposer. to oppose one must seek to free the self from the limits set within society s context and rules. this is not an advocating of crime, but rather to work within still societies rules, mastering it all along. the true will is the

eing light, wisdom and illumination. lucifer/iblis is the imagination thus azazel, the fallen djinn of fire. lucifer represents also rebirth, inner strength, reason and solitude. in the unity of saturn are both the star of algol[9] hidden (without the averse pentagram) and the mark of demiurge saturnus. it is through satan/iblis (fire) that one emerges in light, thus lucifer is the black flame in the darkness, the light in the darkness. it was in medieval times that saturn itself was the outermost planet, holding the secrets of self transformation, death and the darkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. the self-alchemical process of moving through the sphere of saturn is relative to darkness in that the initiate moves through th

e to darkness in that the initiate moves through the chthonic realms of the earth (satanas or mephistopheles, or the demonium of the earth, from which one then rises through the higher octaves of saturn (lucifer. within a sabbatic sense, the arcanum of lucifer is presented in the dual essence of self-liberation, isolation and transformation. just as lucifer/azazel fell from the sphere of light to the darkness of the earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the specific focuses of the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is from the we

s a strong separation of ahriman from such fire djinn. the reason for this is that ahriman is of death and shade, a black flame of essence hidden by the cloak of darkness. iblis/azazel/lucifer is an angel of light, self-liberation and illumination of knowledge (gnosis. in this however, do not dismiss the forces of darkness, they are essential to ones own individual initiation and growth. it is in the darkness that the roots give the nourishment for the tree to reach for the sun. ahriman is thus a form of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolation and loneliness. many forms may be taken by ahriman, from toad to dragon, shadow and wolf. ahriman is the model for our nightside primal conscious, the kingdom of the demonium or infernal realm

BLACK WITCHCRAFT

their organizations called church together and making money) or even governmental ones. to provide a distinct understanding of luciferian witchcraft from which i am an initiate of, i must write directly of experience and the vision which all initiates, past, present or secret, have brought to the current and how it manifests today. no longer should those of luciferian nature be forced to denounce the darkness inherent within us all; witchcraft as with the human or daemonic spirit is both dual natured, light and shadow, bestial and angelic, ad infinitum. the word black within the context of writing here is in reference to the hidden nature of the sinister craft, it is both the depths of initiation which runs deep in our souls, and the future possibility by the atavistic urges which may be h

he order of phosphorus is an initiatory guild of practitioners of sorcery from a left hand path point of view. the word black is described by idries shah as being identified with the sound of fhm in the arabic tongue, which is black meaning wise and equally with understanding. shah writes further that black holds a connection with hidden wisdom, thus the phrase, dar tariki, tariqat which means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is bot

st sensed rather than learned. here can be understood as the calling of witch blood of our father the devil, by cain and tubal cain, witch initiator of the blackened forge and his mother lilith-az, does the initiatic stream of the watchers survive. those of the yatu or sorcerous path of ahriman within the circle of ritual evocation, known as azothoz, does the therion atavistic shadows emerge from the darkness of flesh. azothoz in the lore of the circle represents the alpha and omega, being the beginnning and end which is also the primal current of the serpent, or az azhi dahaka, the dragon king of persian sorcerous lore. the great work as within the model of the witches sabbat proves a challenging and darksome journey wherein the initiate drinks deep from 10 the skull cup filled with the v

BLAVATSKY H P ANTHROPOGENESIS

lly keep them in mind. in the "encyclopaedia britannica" one finds, as the last word of science, that the antiquity of man is allowed to stretch only over "tens of thou[[vol. 2, page] 71 scientific self-complacence. sands of years* it becomes evident that as these figures may be made to fluctuate between 10,000 and 100,000, therefore they mean very little if anything, and only render still denser the darkness surrounding the question. moreover, what matters it that science places the birth of man in the "pre- or post-glacial drift" if we are told at the same time that the so-called "ice age" is simply a long succession of ages which "shaded without abrupt change of any kind into what is termed the human or recent period. the overlapping of geological periods having been the rule from the b

l these logoi strive to endow man with conscious immortal spirit, reflected in the mind (manas) alone; they fail, and they are all represented as being punished for the failure, if not for the attempt. what is the nature of the punishment? a sentence of imprisonment in the lower or nether region, which is our earth; the lowest in its chain; an "eternity- meaning the duration of the life-cycle- in the darkness of matter, or within animal man. it has pleased the half ignorant and half designing church fathers to disfigure the graphic symbol. they took advantage of the metaphor and allegory found in every old religion to turn them to the benefit of the new one. thus man was transformed into the darkness of a material hell; his divine consciousness, obtained from his indwelling principle (the

ce, evolving from pure spirit and ending in gross matter. it is also the key to the cycle of science, divine and human; and he who comprehends its full meaning is for ever liberated from the toils of mahamaya, the great illusion and deceiver. the light that shines from under the divine hammer, now degraded into the mallet or gavel of the grand masters of masonic lodges, is sufficient to dissipate the darkness of any human schemes or fictions. how prophetic are the songs of the three norse goddesses, to whom the ravens of odin whisper of the past and the future, as they flutter around in their abode of crystal beneath the flowing river. the songs are all written down in the "scrolls of wisdom" of which many are lost but some still remain: and they repeat in poetical allegory the teachings o

rved" were named rakshasas (vishnu purana book i. ch. v. the bhagavata purana (iii, 20, 19-21) renders the allegory differently. brahma transformed himself into night (or ignorance) invested with a body, upon which the yakshas and rakshasas seized, exclaiming "do not spare it; devour it" brahma then cried out "do not devour me, spare me" this has an inner meaning of course. the "body of night" is the darkness of ignorance, and it is the darkness of silence and secrecy. now the rakshasas are shown in almost every case to be yogis, pious saddhus and initiates, a rather unusual occupation for demons. the meaning then is that while we have power to dispel the darkness of ignorance "devour it" we have to preserve the sacred truth from profanation "brahma is for the brahmins alone" says that pro

their abode on it for the whole cycle of the mahayuga, thus exchanging their impersonal individualities for individual personalities- the bliss of sidereal existence for the curse of terrestrial life. this voluntary sacrifice of the fiery angels, whose nature was knowledge and love, was construed by the exoteric theologies into a statement that shows "the rebel angels hurled down from heaven into the darkness of hell- our earth. hindu philosophy hints at the truth by teaching that the asuras hurled down by siva, are only in an intermediate state in which they prepare for higher degrees of purification and redemption from their[[footnote(s* explaining the kabala, dr. h. pratt says "spirit was to man (to the jewish rabbin, rather) a bodiless, disembodied, or deprived, and degraded being, and

urn, or kronos-sadic and his sons, and then we may say amen[[vol. 2, page] 361 who were enoch and the others (a) with at-al-as "the divine sun" and (b) with tit "the deluge" but this, if true, is only the exoteric version. esoterically, the meaning of their symbols depends on the appellation, or title, used. the seven mysterious, awe-inspiring great gods- the dioscuri* the deities surrounded with the darkness of occult nature- become the idei (or idaeic finger) with the adepthealer by metals. the true etymology of the name lares (now signifying "ghosts) must be sought in the etruscan word "lars "conductor "leader" sanchoniathon translates the word aletae as fire worshippers, and tabor believes it derived from al-orit "the god of fire" both are right, as in both cases it is a reference to t

BLAVATSKY H P COSMOGENESIS

e two are the germ, and the germ is one. the universe was still concealed in the divine thought and the divine bosom- stanza iii. 1. the last vibration of the seventh eternity thrills through infinitude. the mother swells, expanding from within without, like the bud of the lotus. 2. the vibration sweeps along, touching with its swift wing the whole universe and the germ that dwelleth in darkness: the darkness that breathes over the slumbering waters of life. 3. darkness radiates light, and light drops one solitary ray into the mother-deep. the ray shoots through the virgin egg, the ray causes the eternal egg to thrill, and drop the non-eternal germ, which condenses into the world-egg[[vol. 1, page] 29 the secret doctrine. 4. then the three fall into the four. the radiant essence becomes se

pes to expand from within without- viz, to cross gradually, on a descending scale, all the planes from the noumenon to the lowest phenomenon, to bloom finally on the last into full objectivity- the acme of illusion, or the grossest matter- stanza iii- continued. 2. the vibration sweeps along, touching with its swift wing (simultaneously) the whole universe, and the germ that dwelleth in darkness: the darkness that breathes (moves) over the slumbering waters of life (a[[vol. 1, page] 64 the secret doctrine (a) the pythagorean monad is also said to dwell in solitude and darkness like the "germ" the idea of the "breath" of darkness moving over "the slumbering waters of life" which is primordial matter with the latent spirit in it, recalls the first chapter of genesis. its original is the brah

nce-harassing genesis, light is created out of darkness "and darkness was upon the face of the deep (ch. i. v. 2- and not vice versa "in him (in darkness) was life; and the life was the light of men (john i. 4. a day may come when the eyes of men will be opened; and then they may comprehend better than they do now, that verse in the gospel of john that says "and the light shineth in darkness; and the darkness comprehendeth it not" they will see then that the word "darkness" does not apply to man's spiritual eyesight, but indeed to "darkness" the absolute, that comprehendeth not (cannot cognize) transient light, however transcendent to human eyes. demon est deus inversus. the devil is now called darkness by the church, whereas, in the bible he is called the "son of god (see job, the bright

345-6* when carefully analysed and reflected upon, this will be found as scientific as science could make it, even at our late period[[vol. 1, page] 202 the secret doctrine. we have been assured that there exist several modern works of speculative fancy upon such struggles for life in sidereal heaven, especially in the german language. we rejoice to hear it, for ours is an occult teaching lost in the darkness of archaic ages. we have treated of it fully in "isis unveiled" and the idea of darwinian-like evolution, of struggle for life and supremacy, and of the "survival of the fittest" among the hosts above as the hosts below, runs throughout both the volumes of our earlier work, written in 1876 (see index in "isis unveiled" at the words "evolution "darwin "kapila "battle of life" etc. etc)

e vedas. and, to this day, such brahmins know that, during its early beginnings, psychic and physical intellect being dormant and consciousness still undeveloped, the spiritual conceptions of that race were quite unconnected with its physical surroundings. that divine man dwelt in his animal- though externally human- form; and, if there was instinct in him, no self-consciousness came to enlighten the darkness of the latent fifth principle. when, moved by the law of evolution, the lords of wisdom infused into him the spark of consciousness, the first feeling it awoke to life and activity was a sense of solidarity, of one-ness with his spiritual creators. as the child's first feeling is for its mother and nurse, so the first aspirations of the awakening consciousness in primitive man were fo

n continued on next page[[second column continued from previous page] thus, assimilating itself to the monad, shares its immortality. 2. buddhi becomes conscious by the accretions it gets from manas after every new incarnation and the death of man. 3. atma neither progresses, forgets, nor remembers. it does not belong to this plane: it is but the ray of light eternal which shines upon and through the darkness of matter- when the latter is willing. 4. the soul (collectively, as the upper triad) lives on three planes, besides its fourth, the terrestrial sphere; and it exists eternally on the highest of the three. 5. these dwellings are: earth for the physical man, or the animal soul; kama-loka (hades, the limbo) for the disembodied man, or his shell; devachan for the higher triad. 6. correct

BLUE EQUINOX

ne v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose liber lxi 61 existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one

om thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee the maidens shall dance, and bright babes be born unto them. thou shalt inspire the proud ones with infinite pride, and the hum

kness. there came into my nostrils the scent of a great river; even of a river that boileth secretly under the palm-trees. i lifted mine head, and behold, the lord stood forth in the blackness. as a pillar of fire shone the lord; as a devil that whirleth in the wilderness of sand. the lord hath veiled himself in purple; the lord hath ex alted himself in manifestation. the lord went before me into the darkness; the lord hewed him a way into the forest of night. the glory of the lord was as the sunrise upon black mountains; the lord shone forth as the full moon on the dark river. then went i forth into the city, praising the lord; i cried aloud in my joy, i made songs unto the lord, the living god. i will follow the lord all the days of my life, and in the hour of my death let the lord lead

george forrest, the botanist, and i, and made ready. we were delayed two hours in starting by the .distinguished bengali doctor of medicine. who the equinox 292 needed to finish his rice. it was nine o clock before we got off. it was a wild, windy night, the moon treacherously gleaming through blown wrack of clouds. i found it impossible to ride my pony, for his hoofs slipped on the wet flags in the darkness. walking was almost as bad, for my ironshod mountain boots were as slippery as the shoes of the tatu. but we pushed on, gasping, up hill, down dale, all through the night. dawn broke, chill and grey, on the crest of a great mountain. far in the distance i saw specks. i left my pony, and ran headlong down the slopes. i had got almost to the bottom of the hill when i saw the consul s li

nd from thy spark will i the lord kindle a great light; i will burn through the great city in the old and desolate land; i will cleanse it from its great impurity. and thou, o prophet, shalt see these things, and thou shalt heed them not. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. through the midnight thou art dropt, o my child, my conqueror, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. the equinox 48 37. step out from sunlight into shade, to make more room for others. the tears that water the parched soil of pain and sorrow, bring forth the blossoms and the fruits of kar

its folds i struggle. beneath my gaze it deepens, lord; it is dispelled beneath the waving of thy hand. a shadow moveth, creeping hike the stretching serpent coils. it grows, swells out and disappears in darkness. in this passage a definite vision is presented to the lanoo. this can be done by an adept, and sometimes it is a useful method. 9. it is the shadow of thyself outside the path, cast on the darkness of thy sins. this charming poetic image should not be taken literally. 10 .yea, lord; i see the path; its foot in mire, its summit lost in glorious hight nirvanic. and now i see the ever narrowing portals on the hard and thorny way to gnyana. this continues a vision which resembles, only more painfully, the coloured prints of the broad and narrow ways so familiar to those unfortunates

BOOK OF ENOCH

im in my name; hide yourself! and reveal to him the end, which is coming, because the whole earth will be destroyed. a deluge is about to come on all the earth; and all that is in it will be destroyed. 10.3] and now teach him so that he may escape and his offspring may survive for the whole earth" 10.4] and further the lord said to raphael "bind azazel by his hands and his feet and throw him into the darkness. and split open the desert, which is in dudael, and throw him there. 10.5] and throw on him jagged and sharp stones and cover him with darkness. and let him stay there forever. and cover his face so that he may not see the light. 10.6] and so that, on the great day of judgment, he may be hurled into the fire. 10.7] and restore the earth which the angels have ruined. and announce the r

ng. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all flesh walks. 17.7] and i saw the mountains of the darkness of winter and the place where the water of all the deeps pours out. 17.8] and i saw the mouths of all the rivers of the earth, and the mouth of the deep. 18.1] and i saw the storehouses of all the winds, and i saw how with them he has adorned all creation, and i saw the foundations of the earth. 18.2] and i saw the cornerstone of the earth. and i saw the four winds which support the e

BOOK OF BLACK SERPENT

hiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of the ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven ea

BOOK OF PLEASURE

illions of ideas for pleasure without love, or its synonyms- self-reproach, sickness, old-age, and death. the symposium of self and love. o! wise man, please thyself. the complete ritual and doctrine of magic the book of pleasure (self love) get any book for free on: www.abika.com 26 ecstasy in self-love the obsession my dearest, i will now explain the only safe and true formula, the destroyer of the darkness of the world, the most secret among all secrets. let it be secret to him who would attain. let it cover any period of time, depending on his conception. there is no qualification*(1, nor ritual or ceremony. his very existence symbolising all that is necessary to perfection. most emphatically, there is no need of repetition or feeble imitation. you are alive! magic, the reduction of pr

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

t. you will also spend much time alone, meditating on what you are about to undertake. you will cleanse yourself, by bathing and fasting only bread, honey and water are allowed for twenty-four hours prior to the actual initiation and by sexual abstinence. at the ritual itself, rather than any rigorous symbolic death or dismemberment, you will experience a blindfolding and binding, which symbolize the darkness and restriction of the womb. as you are "born, these restrictions will fall from you. you will gain new knowledge as certain things are revealed to you, and then receive a new name. you will be welcomed to your new life by your brothers and sisters of the craft. the full initiation is a very moving experience many claim it to be the most moving of their entire lives. the usual process

song. it is performed partly for entertainment but mainly for magickal influence over the ape in the future hunt. the performance goes through the stalking of the ape to the actual killing, by blowpipe. an interesting point, however, is the inclusion in the song of the ape's feelings and the reactions of its family to its death" witchcraft from the inside raymond buckland, llewellyn, mn1971 enter the darkness. yet do we do so gladly, for we know it to be but the turning of the mighty wheel of the year" priestess "at this time of the year the gates between the worlds are open. we call upon our ancestors, our loved ones, to pass through and join with us at this time. we invite them to delight in celebration with those they love" then follows an enactment of a seasonal motif. this can vary gr

nied, by a song or chant (see lesson twelve and appendix d for dances, songs and chants. priestess takes up homed helmet and stands before altar. priestess "gracious goddess, we thank thee for the joys of summer. we thank thee for all thy bounty; the fruits, the crops, the harvest. return again as the wheel turns and be with us once more. even as our lord accepts the mantle, walk with him through the darkness, to come again into the light" priest stands and faces priestess. she holds helmet high over his head. a covener stands by the cauldron, with fire ready. priestess "here do i display the symbol of our lord: he who rules death and that which comes after; the dweller in the darkness; the husband/brother of the light. may he guard us and guide us in all that we do, within and without thi

lead us through hardship and bring us, with hope, into the light" priestess places horned helmet on priest's head. as she does, covener lights the cauldron fire. covener "now is our lord among us. speak, for we are your children" priest "behold, i am he who is at the beginning and at the end of time. i am in the heat of the sun and the coolness of the breeze. the spark of life is within me, as is the darkness of death. lesson six: sabbats 169 70/ bucklcind's complete book of witchcraft for i am he who is the gatekeeper at the end of time. lord-dweller in the sea, you hear the thunder of my hooves upon the shore and see the fleck of foam as i pass by. my strength is such that i might lift the world itself to touch the stars. yet gentle am i, ever, as the lover. i am he whom all must face at

ched the ending of his journey, to find the lady awaiting him, with warmth and comfort. this is a time for joy and a time for sharing. the richness of the soil accepts the seed; and now is the time that seeds should be spilled. togetherness brings joy and abundance fills the earth. let us celebrate the planting of abundance; the turning of the wheel; the season of the lady. let us say farewell to the darkness and cry greetings to the light. lord and lady become lady and lord as the wheel turns and we move ever on" priest "the wheel turns" all "without ceasing" priestess "the wheel turns" all "and turns again" priest "farewell to our lord" all "welcome to the lady" priestess "god-winter ends his reign" all "as goddess-summer turns to face the light" priestess "hail and farewell" all "hail a

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

BUDGE E

1. nine seated apes, who are described as the "gods p. 13 who sing to ra as he entereth into the tuat" their names are--1. am-kar, 2. khenti-she-f, 3. hen, 4. heken-em-ben-f. 5,6. 7. hethti, 8. pa-theth, 9. click to view (left) the nine singing apes (right) the twelve light-giving uraei. ii. twelve serpents, who throw fire forth from their mouths, and are described as "those who make light p. 14 the darkness in the tuat" their names are--1. besit, 2. hetepit, 3 (illegible. 4. khut-mu, 5. heseq-khefti-set, 6. nefert-kha, 7. mert-neser, 8. behent, 9. ap-she, 10. nesert, 11. ap-ast, 12. shenit. iii. nine man-headed gods, with their hands raised in adoration, who are described as the "gods who praise [ra, the lord of the company of the gods" their names are- 1. ka-tuat, 2. hetem-ab, 3. ara, 4

and stablish ye yourselves on the secret banks thereof, and work ye for the gods of tuat in the court which ye guard, possess ye your plans in your seats, in your domains and in your fields" the gods of this court say unto ra "o great god [the doors] are opened to thee, and the portals of the secret ament are thrown open before thee, the doors of nut the great are thrown wide open, illumine thou the darkness of night (or, thick darkness, provide for that which is in the place of destruction, and approach thou in thy name of ra the place where is osiris khenti amenti. there is a shout of joy to ra at the entrance to the doors of the earth. praise be to thee and make thou perfect the light, and enter thou [in through the habitations] of the great country. the apes( ambenti) open the doors t

field. living ones [my] soul is among. you who have done battle on my behalf, who have protected me against apep, who have life through my soul, who have being through my bodies, who stablish your seats of holiness which have been decreed to you that ye may exist therein [who are with your souls] by day, who are in my following in the tuat, when i make my way through the night and when i destroy the darkness, o grant me your help so that i may travel on in the following of my eye, and that i may journey forwards with those who go to my place in the east. utter ye cries of joy, o gods of the tuat, for i avenge you [utter ye cries of joy] for i order your destinies" when they have addressed this god whilst rowing along his boat am-ta, they cry out, and they bring him to rest in the field of

nd who are in the following of the lord of the beings who are in the tuat, who stand up and sit down in nu, who dwell in your field, o ye gods who p. 134 send forth light, and who make to stand up your bodies, and o ye goddesses who sit down in the following of the scarab in the place where are his bodies in the tuat, o ye who live on your, whose hearts live on their food, who send forth light in the darkness which surroundeth you, who have the mastery over your red crowns, who partake in content of the offerings made to you, let them travel in my following, let my soul be with me, let me rest (or, unite myself) to my bodies, and let me pass by you in peace. these gods hear the voice of ra every day, and they have their life through his voice. the work which they have to do in the tuat is

sar, and he is seated under a canopy which is formed by the body of a monster serpent called ankh-aru-tchefau-ankh-aru. the text which refers to the first three gods reads "the majesty of this great and holy god saith, grant thou me to come forth on the path by thy spittle) and by [thy] throat and let me utter the word which is maat to ankhit, and let me open thy fold, for i have come to illumine the darkness, and to embrace him that is in mehen" the text which refers to afu-asar reads: p. 149 [paragraph continues "this god saith unto osiris, who dwelleth in the serpent mehen, hail, osiris, governor of the tuat, thou lord of life, thou ruler of amentet, thou shalt live, live thou life, thou hast magical power, and shalt prevail by magical click to view (left) afu-asar under the serpent meh

to tow ra along over the ways of this click to view the boat of af, the dead sun-god, in the eighth hour. p. 165 [paragraph continues] city, and they rise up after they have towed him along into this hall, and they say unto him--o thou god, come thou to thine hidden image, o our god, and to all the sepulchres of khenti-amenti, unite thyself strongly to it, and mayest thou be entreated to lighten the darkness of those who are on their sands. we beseech thee to come and to unite thyself, o ra, to those who tow thee along" the eight gods click to view p. 166 who tow along the boat of ra are thus described "these are the gods of the tuat who tow alone, ra in the place where the gods have their sepulchres (tebat-neteru-set, and he is [acclaimed] by those who are in this city. the images secret

CASE PAUL F THE BOOK OF TOKENS

, v v. 5 "a property of sharpness" corresponds to the adjective khad, ch d "sharp. this adds up to 12 also. the idea of joining together the parts of the universe may be based on the noun gehbeh, g b a "a reservoir, from a root signifying" to gather, to collect. the value of g b a is 6, the same as v [71] the meditation on zain* 1 i am the sword, the sword which is understanding, dividing between the darkness and the light at creation's dawn. 2 not by addition doth the multiplicity of creatures come into existence, for i, the source of all, am one, one and alone, even as it is written "beside me there is nothing" verily the beginning of all things is division, as moses saith" in the beginning the elohim cut apart the heaven and the earth" 3 that, therefore, which to purblind eyes seemeth t

jah, i h, a name of the father, and ben, b n, a name of the son. the "airy spirit" of the path of zain is a reference to the airy quality of the zodiacal sign gemini, whose ruler, according to the qabalah, is raphael, angel of the planet mercury [80] the meditation on cheth* 1 i am the hedge of protection, enclosing the field of existence. in this field thou dwellest, and i am thy defense against the darkness which is without. yet is this hedge of safety also a wall of limitation, and the darkness against which it defendeth thee is the radiant darkness of the limitless light, too brilliant for thine eyes. 2 for within the wall of limitation is the field of mine activity in the world of manifestation. this, also is that which the wise call the path of the house of influence, for into it des

. yet the delusion passeth with the completion of the work for which i enter into manifestation; and because nothing can prevail against me, even the worst of sinners shall come in their appointed time, to liberation. 5 if thou canst grasp it, that liberation consisteth m the breaking down and utter destruction of the hedge of protection which encircleth thee, and guardeth thee from the terror of the darkness which is without [85] t h e b o o k of t o k e n s for when the work is finished in the field of cheth, when the abode of influence hath served its purpose, then shalt thou know, o israel, that thou hast naught to fear, naught to be guarded against. then shall the dreadful darkness be revealed to thy perfected vision as the flashing radiance of light limitless, and from the field of s

lly is concealed the building of the whole creation. number veileth the power of the elohim, for number is that thick darkness whereof it is written "and moses drew near unto the thick darkness where god was; and again "tetragrammaton said that he would dwell in the thick darkness" ye shall know that this darkness is egypt, and by the wisdom hidden in that darkness did moses lead israel forth. in the darkness which is egypt is the darkness of number, concealing the one in the cloud of the many. of that darkness the serpent is a sign, that great serpent, the royal snake of egypt [91] t h e b o o k of t o k e n s 2 this is the serpent of temptation, yet from it cometh forth redemption. for the serpent is the first appearance of the anointed one, and that which casteth adam out from the garde

and darkness, side by side. from the mixture of light and darkness do all things proceed, and i am prince of darkness as well as king of light. shall there be anything wherein i, the lord of all, have no dominion? 4 they see crookedly who know this not, and in their deluded minds they divide my nature, setting the kingdom of light over against the realm of darkness, and thus making two gods. but the darkness is the fountain of existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light, shining through the twelve tribes of heaven, and sp

st day is the time of that achievement. then shall all things pass away for that man. and he shall behold all things anew. and the prince of darkness shall be cast into the lake of fire. for then shall that enlightened one see that the demon is but the shadow of the lord [150] comment on ayin* a y i n, pronounced ahyin. transcribed as" o. the number 70. meaning: eye. the renewing intelligence. 4 "the darkness is the fountain of existence" is based on a secondary meaning of ayin, o i n, which is "well, fountain, or spring. 5 "five-score and thirty, 130, is the numeration of ayin, o i n, which is here called" the wellspring of outward appearance" because ayin, o i n, means also "look, face, appearance, color. 130 is 13 multiplied by 10. 13 is a qabalistic number signifying unity, because ach

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

rds full, and is quite bright in the sky* find somewhere as dark as possible so the light is undiluted and slowly 'inhale' the light through your nose, looking at the moon and drawing its light towards you. seite 29 wicca01.txt* hold your moon breath for a count of 'one and two and three. remember to say the 'ands' to stop yourself rushing- this is relaxing, not a race* close your eyes and exhale the darkness of your panic, frustration or unhappiness* continue alternately inhaling with your eyes open and exhaling with your eyes closed until you feel that you are filled with silver light* now gently exhale a little of that light in a single breath, this time with your eyes open, directing it in your vision towards someone you know who is also feeling stressed or anxious* inhale more moonlig

on moon magick in the chapter on moon energies [insert pic p054- a sun magick ritual for energy because it can be dangerous to look directly at the sun, catch your sunlight close to noon in a large crystal or in water in a brass dish* as before 'inhale' the sunlight via the crystal or water with your eyes open. hold the sun breath, counting 'one and two and three, then close your eyes and exhale the darkness of your doubt, anger or lack of confidence. with practice, this will become a single movement* continue until you are filled with light and energy, then exhale a sun breath, directing it to someone who is exhausted, frightened or ill* inhale the sun and again exhale it towards a person or people in need* rinse your face in the sun water, then tip the rest into the ground to energise a

er with magical healing energies. you can then drink this water or pour it into your bath, to absorbing the essence of the colour. you can also place one of the appropriately coloured healing crystals listed below in water for a few hours to increase its life force. coloured candles may also be used: light a candle in the appropriate colour, then breathe in the specific colour energies and exhale the darkness. this can be practised alone either for your own benefit or to direct the colour energies towards a sick person. colour breathing, which is used to create a cone of power (see page 40) is another healing method. you can also co-ordinate healing breathing within a group, again directing the energies to where they are needed. healing with crystals and colour the healing colour associati

drawing in the coloured light and exhaling darkness or pain* breathe in and take in the light, as you do so saying in your mind: welcome, light. seite 107 wicca01.txt* hold the breath while you mentally count 'one and two and three, then send out the healing energies, saying silently: farewell, pain [or sorrow, darkness, etc* continue to breathe and visualise the colour entering and radiating and the darkness or pain fading away. if you are working in a group, one person can sit near the central candle and speak the words or drum the rhythm of the breathing. you may hear clairaudiently (in your mind) the collective voices rising and falling. after a time, you will see with your mind's eye that the same colour breath is being inhaled and exhaled by each person, and at this stage the healing

name: hunter's moon, trading moon full moon date: october/november (april/may in the southern hemisphere) ritual: making an end to what is not fruitful, drawing up realistic plans for the coming year dumannios, the coming of deep darkness native american name: first snows or frost on the grass moon full moon date: november/december (may/june in the southern hemisphere) ritual: bringing light into the darkness, seeking inner as well as outer illumination and inspiration riuros, the time of the long coldness native american name: when wolves huddle close moon full moon date: december/january (june/july in the southern hemisphere) ritual: material security, the home and family angantios, staying or home native american name: gnawing on bones moon seite 130 wicca01.txt full moon date: january/

vals began on the eve, usually the most important time in the festival, and continued for three days. the first we shall work with is the festival of imbolc (meaning 'in the belly of the mother, and also known as oimelc 'ewe's milk. the festival of imbolc time: sunset 31 january-sunset 2 february (31 july-2 august in the southern hemisphere) focus: new growth, melting the ice, bringing light into the darkness, the return of the maiden goddess this was the festival of early spring when ewe's milk was first available after the long, cold winter and the first shoots might be seen in the still-frozen fields. one of the celtic names for the pagan festival was brigantia, named after brighid, the celtic triple goddess, here in her maiden aspect ending the rule of the old hag of winter. she was ch

CHAOS MAGICK AND LUCIFERISM

d as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually as

COLLIER IRENE CHINESE MYTHOLOGY

il he reached the buzhow mountain. in his rage, he rammed his head into the pinnacle. his blow splintered off the sharp mountain peak and sent it flying upward, punching a huge hole in the sky. the dome of heaven, already fractured from the gods wrestling match, now cracked into a thousand fissures surrounding the gaping hole. at once, deadly creatures from beyond the heavens swooped down through the darkness to descend upon the earth. at the same time, the force of gong s blow split open the crust of the earth. exploding mountains spewed forth hot rocks to scorch the land. liquid fire oozed from every crevice, and smoke belched from the cracked ground. while the unsteady earth rocked and lurched, forest fires raged, and mountain lakes burst their containing walls, sending more debris to t

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

formed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets in all, seven letters in the notarikon atyrara. here, we observe the unity of the variant forces as symbolized by the hexagram and the notarikon which states "one beginning of his unity, one beginning

DAVID ICKE CHILDREN OF THE MATRIX

geological and biological evidence is overwhelming in support of the countless stories and traditions that describe such events. they come from europe, scandinavia, russia, africa, throughout the americas, australia, new zealand, asia, china, japan, and the middle east. everywhere. some speak of great heat that boiled the sea; of mountains breathing fire; the disappearance of the sun and moon and the darkness that followed; the raining down of blood, ice, and rock; the earth flipping over; the sky falling; the rising and sinking of land; the loss of great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep impact, gives you an idea of what it would have

forgive their sins. the story of samson (sam-sun) in the old testament is the same sun symbolism. the ancients symbolised the sun's annual cycle as the life of a man. they would portray the sun as a newborn baby on december 25th and he would grow up to become a big, strapping, very strong man at the summer solstice. this is the peak of the sun's power in the northern hemisphere when it dominates the darkness at the longest day. at this time, the sun-man would be given long golden hair to symbolise the powerful rays of the summer sun. as the sun entered the house of virgo the virgin (the house of delilah) at the start of autumn, this sun-man would have his hair cut shorter as the power of the sun began to fade. this is the real story of samson. he was not a real person, but symbolic of the

r common theme for the solar gods. author and researcher albert churchward says the egyptians estimated that it took 40 days after grain was sown before it appeared through the soil. this was a period of fasting and scarcity, he says, and so jesus is depicted fasting in the wilderness and "satan" challenges him to turn stones into bread. the battles between light and dark, and when jesus defeated the darkness, is symbolic of the time in the sun's cycle when there is more light every day than dark. the 40 years the "israelites" were supposed to have spent in the desert was similar "grain" symbolism turned into a manufactured "historical" text.22 the words of jesus the words attributed to jesus are quotes from earlier "saviours" and deities. horus delivered a sermon on the mount in egyptian

ty, and jesus told his disciples to "pick up thy cross and walk" before the crucifixion cross even entered the story. indeed, the man on the cross was so widely used by the pagans that the early christians rejected it. the central american god quetzalcoatl was depicted nailed to a cross. the cross is symbolic of the equinox when day and night are equal and the sun is about to win its victory over the darkness. at the moment jesus died on the cross, according to the gospel narrative, the land became dark. so it would if the sun had died, as it was symbolically doing. as for the resurrection after three days, this is more sun symbolism. in persia, long before christianity, they had a ritual in which a young man, apparently dead, was restored to life. he was called the saviour and his sufferi

DAVID ICKE THE BIGGEST SECRET

nd biologicalevidence is overwhelming in its support of the countless stories and traditions whichdescribe such events. they come from europe, scandinavia, russia, africa, throughoutthe american continent, australia, new zealand, asia, china, japan and the middle east.10everywhere. some speak of great heat which boiled the sea; of mountains breathingfire; the disappearance of the sun and moon and the darkness that followed; the rainingdown of blood, ice and rock; the earth flipping over; the sky falling; the rising andsinking of land; the loss of a great continent; the coming of the ice; and virtually all ofthem describe a fantastic flood, a wall of water, which swept across the earth. the tidalwave caused by the comet in the film, deep impact, gives you an idea of what it wouldhave been l

itsreptilian origin, they cant shapeshift in this way. at nasa s goddard space flightcentre mind control laboratory near washington dc, cathy says she was taken throughanother alien theme by bill and bob bennett, two well-known figures in united statespolitics and fundamentally connected to the brotherhood networks. after she was givenmind altering drugs, this is what she says she experienced:in the darkness around me i could hear bill bennett talking: this is my brother, bob. heand i work as one unit. we are alien to this dimension- two beings from another plane.the high4ech light display swirling around me convinced me i was transformingdimensions with them. a laser of light hit the black wall in front of me, which seemed toexplode into a panoramic view of a white house cocktail party

me of thembecame deeply corrupted by the influence of the reptile-human bloodlines of thebabylonian brotherhood which established control of the aryan priesthood as thecenturies passed. the origin of the word druid is not certain. a gaelic word, druidh,means a wise man or a sorcerer, but it may come from the irish word, drui, whichmeans men of the oak trees.45 the druidic mysteries were taught in the darkness ofcaves, forests and groves with the oak tree symbolising their supreme deity (verymuch in line with the watcher tree-symbolism. they did not worship the oak tree, itwas a symbol and anything which grew upon it, like mistletoe, became sacred. theholly bush was another sacred symbol of the druids and this is where we get thename hollywood in los angeles, the centre of the global film i

atched his tomb until midnight on the equinoxand they cried: rejoice, 0 sacred initiated! your god is risen. his death and sufferingshave worked your salvation. the same tale was told in egypt about horus and in indiaabout khrishna a thousand years before christianity. the bible tells us that jesus willreturn on a cloud and what do we see among the clouds? the sun. the tomb of jesus issymbolic of the darkness into which the sun descended before its rebirth and nearly allthe mystery school initiations involved some sort of cave, underground chamber, ordark enclosed space, like the sweatlodges of native america. even the story of the spearwhich pierced the side of jesus after he was taken from the cross is mystery schoolsymbolism. the christian legend says that this was done by a blind roman

y destructive, negative force which has beengiven endless names over the centuries: nimrod, baal, moloch or molech, set, thedevil, lucifer, there is no end to them. satanism perverts everything positive in thesame way that the nazis took a positive symbol, the swastika, and turned it around tosymbolise the negative. this is why the satanists invert the pentagram and why theyuse black to symbolise the darkness, hence their black mass. but they also reverse thesymbolism of white and that is a powerfully negative colour to them. the satanicnetworks, under the names of their various deities, were created by the babylonianbrotherhood to serve their needs. we have seen that the accounts of the watchers andtheir offspring, the nefilim, include references to their blood drinking activities. thebro

DIABOLUS

modern magicians such as charles pace, aleister crowley, nathaniel harris, anton szandor lavey, myself and others within the fire of the adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of the egyptian set are we able to firstly understand that his force, while averse is indeed a necessary and 3 significantly important to the balance of nature in both a natural and supernatural sense. the shadow holds substance which bears the fruit of knowledge from the practiti

nt of the art on a personal level, i feel and understand the nature of the adversary to be dual in its nature. satan is a tester, who by illuminating the self of the initiate asks and poses many questions and challenges; it is up to the individual to answer these by action and balanced thought. the devil has always given the greatest gifts, however the cost is the test itself. you may be led into the darkness and feel as if you cannot go on therein is a test, to rise up through that trouble in your life to emerge as a bringer of light this is only a mere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate int

ness. the word daeva is actually demon, announcing a path and spiritual aversion to the principles the zoroastrians held in honor. some myths mention that ahriman first saw the light across the void and so lusted for it, thus igniting the great wars between his children the daevas (demons) and druj (the word being associated with lie, also dragon. ahriman was initially defeated and cast down into the darkness of the void, unconscious for 3,000 years. the first demons said to be created by ahriman were mitokht 'falsehood) and akoman( evil mind. shortly after ahriman then created (according to the bundahishn) andar, savar, nakahed, tairev and zairik. many of the demons are featured in the yatuk dinoih, and formulas for creation and evocation are given. ahriman created or had fell with seven

this strife and stimulation within the self that makes us strong and able to work our will, to discover our own true will (the akoman or holy guardian angel) and to manifest our desires. it is difficult and often troublesome, however the beauty and strength which arises in the mind and flesh is reward within itself. please observe the original strife of ahriman or satan he suffered and fell into the darkness, by this pain he transformed and made the world around him bend to his will. rather than the religion of destroying the mind and feeding it to the god of the right hand path, the path of satan or lucifer/ahriman gives back to the self; and all responsibility falls in the initiates lap; they are in control of their own destiny be it success or failure, rather than bending knee and trus

hus proclaimed his independence spiritually. the fire which was within yaltabaoth was pure intelligence and beauty, yet his nature was both darkness and light, he made himself strong and filled with wisdom from his time alone, and discovered the powers within. here yalabaoth understood the power of creation, and began to work independently from all other archons "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness had mixed with the light, it darkened the light and it became neither light nor dark, but it became dim. the apocryphon of john here we see the significance of darkness, and the hidden fire of self knowledge and that samael mixed both to beget his creations. this is the model of the sorcerer that by will and desire does become ab

the model of the witches sabbat, lucifer is the imagination, the adversary who is both angel and demon, the isolate self. leviathan is the daemon which encircles the possibility of self, who creates the link which the luciferic angel may develop in the black magician. transformation through deific self-association is the transference to becoming. ahriman represents the sorcerous side of lucifer, the darkness made flesh. in relation to leviathan, ahrimanean sorcery or yatuk-dinoih, responds and is directed by the self in response to the natural predilection of the sorcerers magical interests. thus by this alone, the activation and self-determined focus channels the will via dreaming, creating a possibility for such rapid movement to occur via the path of sorcery, etc. leviathan once faced

DION FORTUNE MYSTICAL QABALA

a page 23 different symbols that enlightenment arises. again we say, the tree is a method of using the mind, not a system of knowledge. 7. but at the moment we are not engaged in the study of the emanations, but of origins, so far as the human mind may hope to penetrate them; and paradoxical as it may appear, we shall penetrate further when we draw the veils across them than when we try to pierce the darkness. we will, then, sum up the position of kether in one sentence, a sentence [page 32] that can have but little significance for the student approaching the subject for the first time, but which must be borne in mind, for its significance will begin to dawn presently. in so doing,we are adhering to the ancient esoteric tradition of giving the student a symbol to incubate till it hatches

e in front of kether or we shall condemn ourselves to a perpetual unresolved duality; god and the devil will for ever war in our cosmos, and there can be no finality to their conflict. we must train the mind to conceive the state of pure being without attributes or activities; we may think of it as the blinding white light, undifferentiated into rays by the prism of form; or we may think of it as the darkness of interstellar space, which is nothing, yet contains the potentialities of all things. these symbols, dwelt upon by the inner eye, are a greater aid to the understanding of kether than any amount of exact philosophical definitions. we cannot define kether; we can only indicate it. 5. it is a continual surprise and illumination to discover the extraordinary significance of the hints c

to terms of finite thought, it remains as a flash of light so brilliant that it blinds. we do not see by means of the ray of light that shines upon us, but by means of the amount of that ray which is reflected from objects of our own dimension upon which it lights. unless there are ideas in our minds which are illuminated by this higher mode of consciousness, our minds are merely overwhelmed, and the darkness is more intense to our eyes after that blinding experience of a high mode of consciousness than it was before. in fact, we do not so much change gear as throw the engine of our mind out of gear altogether. this, for the most part, is what so-called illumination amounts to. there is enough of a flash to convince us of the reality of superphysical existence, but not enough to teach us a

ith speech by lips of man" 13. therein we have the clue to the riddle. the gods are the creations of the created. they are made by the adoration of their worshippers. it is not the gods that do the vork of creation. this is done by the great natural forces working each according to its nature; the gods come in their processiofl after the swan of the empyrean has laid the egg of rnaul festation in the darkness of the cosmic night. mystical qabala page 149 14. the gods are emanations of the group-minds of races; they are not emanations of eheieh, the one and eternal. nevertheless, they are immensely powerful, because by means of their influence over the imaginations of their worshippers they link the microcosm with the macrocosm; for by meditation on the ideal beauty of apollo the soul of ma

ay seem a curious idea that malkuth, which is the material world, should be the illuminator of the lights; we can understand this, however, if we refer to the analogy of physics, which tells us that the sky only appears blue and luminous owing to the reflection of light from the innumerable dust particles floating in the atmosphere; absolutely dustless air is unilluminated, and our sky would have the darkness of interstellar space if it were not for these dust particles. we also learn from the study of physics that we see objects solely by means of the rays of light they reflect from their surfaces. when there is little or no reflection, as with black cloth, it is almost invisible in a dim light, a property made much use of by conjurers and illusionists. 56. it is the formative, concreting

DION FORTUNE PSYCHIC SELF DEFENSE

e northern corner of the room appeared to fade away, and the creature went out through the gap. i was far from happy, however, for i had a feeling that this was not the end of it, and my feeling was confirmed when next morning another member of my household reported that her sleep had been disturbed by dreams of wolves, and she had awakened in the night to see the eyes of a wild animal shining in the darkness in the corner of her room. now thoroughly alarmed, i went off to seek advice from one whom i have always looked upon as my teacher, and i was told that i had made this thing out of my own substance by revengeful thoughts, and that it was really a part of myself extruded, and that i must at all costs recall it and reabsorb it into myself, at the same time forgoing my desire to "settle

it. it immediately transferred itself to my solar plexus, and for a moment i felt a surge of tempting thoughts urging me to get this woman under my thumb and exploit her to her full financial capacity. i cast these out, and "went for" the rope of astral liquorice in the manner i have described, casting it off and searing the stump, and had the satisfaction of seeing it curl up and disappear into the darkness. i then fell into what i considered a well-earned sleep. i had told this lady nothing of my ideas because i wanted to see whether i could clear up the case by 93 of 103 working solely on the occult hypothesis without any admixture of suggestion. next morning i visited her to see how she was getting on, and found her sitting up in bed eating a hearty breakfast and looking an entirely d

DONALDTYSON GHOSTS

gorically that the touch of such a spirit may feel complete physical. at these times there is no way to differentiate the hand of a ghost laid on your shoulder from the hand of a person, except that the ghost's hand will (usually) be somewhat cool. i have had so many interactions with spirits over the years, they do not trouble me in the least, but i can understand how being touched by a ghost in the darkness, alone in bed, might startle, or even frighten, some individuals. if this happens to you, relax. you are very unlikely to be harmed, since most spirits mean no harm. if you are really troubled, turn on a light or get up from your bed or chair and walk into another room. this should dispel the astral presence. the most important thing i can say about ghosts is, never mistake a ghost fo

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

e thereof, all the winged fowl thereof, all the fish thereof, all the creeping things thereof, and all the four-footed beasts thereof (12) o thou son of nut, the whole world is gratified when thou ascendest thy father's throne like ra. thou shinest the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (4 of 6 [8/10/2001 11:23:04 am] in the horizon, thou sendest forth thy light into the darkness, thou makest the darkness light with thy double plume, and thou floodest the world with light like the (13) disk at break of day. thy diadem pierceth heaven and becometh a brother unto the stars, o thou form of every god. thou art gracious in command and in speech, thou art the favoured one of the great company of the gods, and thou art the greatly beloved one of the lesser company of

ator of the world, the sun, and osiris as the god of the dead, were represented. a large number of fa ence figures of this triune god are found in graves, and specimens exist in all museums. he is represented as a dwarf standing upon a crocodile, and having a scarab us upon his head; the scarab is the emblem of the new life into which the deceased is about to break, the crocodile is the emblem of the darkness of death which has been overcome. according to some the element of ptah in the triad is the personification of the period of incubation which follows [1. naville, todtenbuch, bd. i, bl. 34, ll. 4, 5. 2. lanzone: op. cit, tavv. 87-91. 3. lanzone, op. cit, tav. 368] p. cix death and precedes the entry into eternal life, and the symbols with which he is accompanied explain the character

book professed to afford to the deceased the means whereby he might pass through them successfully. in one of these divisions, which was under the rule of the god seker, the entrance was guarded by a serpent on four legs with a human head, and within were a serpent with three heads, scorpions,[5] vipers, and winged monsters of terrifying aspect; a vast desert place was their abode, and seemingly the darkness was so thick there that it might be felt. in other divisions we find serpents spitting fire, lions, crocodile-headed gods, a serpent that devours the dead, a huge crocodile, and many other reptiles of divers shapes and forms. from the descriptions which accompany the scenes, it is evident that the tuat was regarded by the the gods of the book of the dead. http//www.sacred-texts.com/eg

(see pp. 26, 275, and pl. 6) chapter lxxiv "the chapter of walking with the legs and of coming forth upon earth (see pp. 118, 320, and pl. 18) chapter lxxvii" the chapter of changing into a golden hawk (see pp. 152, 332, and pl. 25) chapter lxxviii "the chapter of changing into a divine hawk (see pp. 154, 333, and pl. 25, 26) chapter lxxx "the chapter of changing into the god who giveth light in the darkness (see pp. 182, 341, and pl. 28) chapter lxxxia "the chapter of changing into a lotus (see pp. 181, 340, and pl. 28) the pool of water in the vignette is uncommon. chapter lxxxii "the chapter of changing into ptah (see pp. 170, 337, and pl. 27) as in other xviiith dynasty papyri, this chapter has a vignette. the papyrus of ani. http//www.sacred-texts.com/egy/ebod/ebod12.htm (7 of 9 [8/1

onario, p. 1259; wiedemann, religion, p. 74; pierret, panth on, p. 6; and naville, la litanie du soleil, pp. 118, 119, and plate xxiv, 1. 3. this god was, in one aspect, a destroyer of created things; compare, naville, op. cit, p. 89. 6. a name for the boat of the evening sun. 7. see infra, p. 257, note 2. 8 the enemy of ra was darkness and night, or any cloud which obscured the light of the sun. the darkness personified was apep, nak, etc, and his attendant fiends were the mesu betesh, or 'children of unsuccessful revolt] p. 248 the house of the prince[1] keepeth festival, and the sound of those who rejoice is in the (12) mighty dwelling. the gods are glad [when] they see ra in his rising; his beams flood the world with light (13) the majesty of the god, who is to be feared, setteth forth

k their blood. osiris, the favoured one of his divine city, the royal scribe nekht-amen, triumphant, is known unto you [ye worms] and he knoweth your names. this is the first bidding of osiris, the lord of all, who hath completed all his hidden works 'give thou breath [unto them] who fear those who are in the bight of the stream of amenta' he hath ordered the plans of. his throne is placed within the darkness, and there is given unto him glory in re-stau. o god of light, come thou down unto me and swallow up the worms which are in amenta, the great god who dwelleth within tattu, whom he seeth not, heareth his prayers. they who are in affliction fear him [the god] who cometh forth with the sentence at the sacred block. osiris, the royal scribe nekht-amen, cometh with the decree of the lord

ELLIS LOW TWELVE 1907

here and there, baffled and enraged at their failure to find any foes, a half dozen rushed to the help of the scouts. i joined them. we had but a few rods to run, when we struck the farther side of the basin. but we were too late to have any part in the fray. after the exchange of a few shots, in which one of our scouts was wounded and one of the enemy brought down, the others made off swiftly in the darkness and were beyond reach. as we came together in the gloom, we were a disappointed and furious lot. angry mutterings were going on, when smith noticed that one of the apaches who had fallen was struggling to get to his feet. the scout jim observed it, and ran forward to finish him with his knife, but the lieutenant was the nearer and stayed his hand "he is a prisoner. we don't kill capti

f of the warm spring indians, and one of the most ferocious miscreants that ever helped to ravage the frontier "it makes no difference" said the officer sternly "he seems to have stopped one or two of your bullets and won't make any more trouble for some time to come. no matter how bad he is, i'll shoot the first one who harms him further" it was useless to attempt to overtake the hostiles during the darkness, and with our scouts thrown out to prevent surprise, we made our way back to camp, where we had left our horses in charge of three of the troopers. our plan had failed because at the critical juncture geronimo received warning of the danger to himself and band. we disposed of ourselves for the remainder of the night. as soon as we could see, the pursuit would be resumed and pressed as

ed. we mounted and rode out of town together, chatcamping on his trail 11 7 ting over old baseball times and war matters as if never a cloud had come between us. it seemed to me that after we had ridden some way jim became more boisterous than ever. his laughter rang out in the still night air, and as he evidently intended, was identified by several of his sentinels, one of whom came forward from the darkness of the wood to learn the meaning of it all "it's all right, ben" he remarked offhand to the man, who saluted and withdrew into the gloom again. we rode on until we were close to where my men were impatiently awaiting my return. i invited mcgibbon to call on my company, but he replied "i wouldn't hesitate a minute, jerry, with you, but it will be better not to do so yet awhile. well, g

de their crews, emissaries of the government, and it was with a good deal of difficulty that the situation was met. 174 the man who saved president diaz the work of loading was made as slow as possible, and it was long after dark when the scows were filled. hiding the fugitive as best they could, the officers of the vessels invited the crew to share their hospitality while diaz was rowed off into the darkness and put ashore farther down the coast. this effort was successful, but it interrupted for years the friendship that had sprung up between the humble purser and the great mexican leader. a few years ago, however, there came the climax, and it was brought about with all the dramatic effect of the modern melodrama. the sailor hero of this story chanced to go to mexico, and among the plac

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

about among us and the flowers, some of which were caught and put away in a box; altogether we reckoned that there were about forty of them. guppy-volckman also obtained apports in a lighted room. a tray was placed on her knee, it being touched by the sitter s knee. a large shawl pinned to their necks covered the tray. the objects were then deposited on the tray. it is open to speculation whether the darkness under the tray was necessary for the rematerialization of the object or whether it only served the purpose of excluding the human gaze. apports were peculiar in this respect. they did not appear before the eye but waited until attention was for a moment diverted, additional reason to suppose their production the result of trickery. this curious fact was often noticed in the seances of

ue to the roman catholic state, mirabelli was brought to court 15 times to answer charges that were raised against him. because of his extroverted behavior and ways that were considered wildly bohemian, even brazilian spiritists often avoided him. yet documentation of his remarkable gifts and the phenomena that surrounded him.he was reported to be able to literally light up a room as he glowed in the darkness of a seance.was respected by researchers and investigators worldwide. in 1939, the s.ao paulo state spiritist federation was founded to provide information and assistance to those in need. it has 200 unpaid volunteers and deals with some 1000 individuals daily. in 1963, hernani guimaraes andrade, a s.ao paulo engineer and civil servant, founded the brazilian institute for psycho-bioph

as those of geology enable us to explore the history of the earth. there are mental fossils for psychologists as well as mineral fossils for the geologists; and i believe that hereafter the psychologist and the geologist will go hand in hand, the one portraying the earth, its animals and its vegetation, while the other portrays the human beings who have roamed over its surface in the shadows, and the darkness of primeval barbarism. aye, the mental telescope is now discovered which may pierce the depths of the past and bring us in full view of the grand and tragic passages of ancient history. to the subtle emanation given off by the human body he gave the name nerve aura. in the journal of man, which succeeded s. b. brittan s shekinah, one of the first spiritualist monthlies, he published a

ry. for it was thus that legions of devils once met the holy bishop germanus in mid-ocean, what time he was sailing from the gallican gulf (the british channel) to britain in the cause of man s salvation, and stirred up dangerous storms and spread darkness over the sky and obscured daylight. all which storms, however, were stilled at the prayer of st. germanus, and, quicker than said, ceased, and the darkness was swept away. our columba, therefore, seeing the furious elements stirred up against him, calls upon christ the lord, and entering the boat while the sailors are hesitating, he with all the more confidence, orders the sail to be rigged against the wind. which being done, the whole crowd looking on meanwhile, the boat is borne along against the contrary winds with amazing velocity. a

at the british college of psychic science and psychic photography obtained with william hope and ada emma deane established margery s reputation as a powerful medium. it appeared that while in europe, margery learned some of the tricks of fraudulent mediumship and upon her return to america, she resolved to develop materialization. psychic lights signalled the first phase; ghostly fingers lit up the darkness and produced contacts; curious forms, which walter called his psychic pet animals, were observed; and independent writing developed on a phosphorescent background. materialized hands performed pickpocketing stunts and.as a further evolution in vocal phenomena.tunes were produced by whistling and raps. on april 12, 1924, the widely discussed investigation of the scientific american com

ing, and aching sensation in her arm, and thereafter the circle reported contact with spirit visitors: walter tracey, a bright, jovial american, humnur stafford, the self-constituted philosopher guide, and ninia, a child of seven. the control of each could be distinguished by the sensation in reed s arm and hand. the next phase of her development came when she saw a luminous cloud concentrated in the darkness of the room slowly evolve into the form of a child. no one else could see the strange apparition that she sketched, but the new development was hailed with delight. people soon began to talk about it in newcastle and overwhelmed d esperance (the name she began to use in her new public life) with requests for the portraits of their dead friends. to better her art she studied for a few

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

in part: the bird was photographed, and before the exposure a whirring, like the stretching of a huge bird s wings, could be heard, accompanied by slight blasts of wind, as if a large fan were being used. hirkill (an afghan) materialised. accompanying him always was a rapacious beast, the size of a very big dog, of a tawny colour, with slender neck, mouth full of large teeth, eyes which glowed in the darkness like a cat s, and which reminded the company of a maneless lion. it was occasionally wild in its behaviour, especially if persons were afraid of it, and neither the human nor the animal apparition was much welcomed by the sitters. the lion, as we may call him, liked to lick the sitters with a moist and prickly tongue, and gave forth the odour of a great feline, and even after the sean

xtended arms in the direction from whence the voice came. her brother, seizing, restrained her by main force. others exclaimed, is it you? is it you? truly it is you! aue! aue! and fell quite insensible upon the floor. the older women and some of the aged men were not moved in the slightest degree, though believing it to be the spirit of the chief. whilst reflecting upon the novelty of the scene, the darkness visible and the deep interest manifest, the spirit spoke again, speak to me my family; speak to me, my tribe: speak to me, the pakeha! at last the silence gave way, and the brother spoke: how is it with you? is it well with you in that country? the answer came, though not in the voice of the tohungamedium, but in strange sepulchral sounds: it is well with me; my place is a good place

her eyelids closed during the day, and to cover her head with a thick veil. on the other hand, when the shutters of the room are hermetically fastened, she reads and writes perfectly in the deepest darkness. auguste muller, the stuttgart somnambulist, saw perfectly well and recognized all persons and objects in the greatest darkness. in view of the remarkable precision with which objects move in the darkness of the seance room, it was suggested that some mediums might be nictalopes. as, however, the same precision has been observed when the medium goes into trance, the theory as a normal explanation seems untenable (see also eyeless sight) nicufo see national investigations committee on ufos nielsen, einer (d. 1965) danish materialization medium whose phenomena were first publicized by th

by psychical research and the psychological complex of fraud was, in the early twentieth century, introduced to an array of brilliant minds. palladino was born in minervo-murge, italy, on january 21, 1854. her birth cost her mother s life; her father was assassinated by brigands in 1866. as a little girl she heard raps on the furniture against which she was leaning; she saw eyes glaring at her in the darkness and was frequently frightened in the night when invisible hands stripped off her bedclothes. when she became orphaned, a family of the upper bourgeoisie received her in naples as a nursemaid. they soon detected that she was not an ordinary girl, but her real discovery and mediumistic education was due to signor damiani, a noted italian psychic investigator. his wife went to a seance i

mix this noble confection in a vase of crystal of the shape of an egg: warm over a soft but continuous fire, and the fiery water will dissolve little by little the gold; this forms a liquor which is called by the sages chaos containing the elementary qualities.cold, dryness, heat and humidity. allow this composition to putrefy until it becomes black; this blackness is known as the crow s head and the darkness of the sages, and makes known to the artist that he is on the right track. it was also known as the black earth. it must be boiled once more in a vase as white as snow; this stage of the work is called the swan, and from it arises the white liquor, which is divided into two parts.one white for the manufacture of silver, encyclopedia of occultism& parapsychology. 5th ed. philosophers s

land? i answered, god. ah, said he, that s it. god does this work for your people, and i do it for our people. god and i are equal. he delivered this dictum very quietly, and with the air of a man who had given a most satisfactory explanation. but the one great dread that darkens the life of every native is the fear of the bogau, the sorcerer who has the power to cause sickness and death, who, in the darkness of the night, steals to the house of his unsuspecting victim, and places near the doorstep a few leaves from a certain tree, containing the mystic power which he, by his evil arts, has imparted to them. the doomed man, on going out of his house next morning, unwittingly steps over the fatal leaves and is at once stricken down by a mortal sickness. internal disease of every kind is set

EVERBURNING LAMPS

modern research to explore. we have to content ourselves with the observations and reports of our forefathers, the narratives of arabian, roman, and mediaeval authors. no fewer than 170 such authorities have written on this subject. many of these references, in greek and latin literature, to lucent bodies, phosphorescence, and "mystic la mps found in tombs" deserve study, and will repay perusal. the darkness of death and the darkness of the tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. hence we find that the relatives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means in their power. to include in the tomb a lamp and leave it burning wa

EVIL AND UNCLEAN SPIRITS

om the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the se

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

k e n h u m a n i t y s sleeping consciousness. if intruders enter earth s atmosphere and violate cosmic ethical standards, the cetaceans telepathically notify the galactic command, with which they are in constant contact. often the cetaceans will project their consciousness into the command s spacecraft. earth will soon enter the photon belt, which will have the effect of bringing humans out of the darkness and into the light, restoring them to their cosmic destiny. we came here especially for this time when the earth would be transiting into a higher dimensions, the cetaceans say. channeling through a california-based metaphysical group, the council of nine from the planet sirius b, this area s branch of the galactic federation, put it this way: guardianship by the cetaceans can best be

of a bright light shining through the mist. it was coming from a white cloud twenty to thirty feet above them. as their trip went on, toews was shocked to see that no matter how far they went, the gas gauge did not move. late that night, they stopped at a lodge at muncho lake. it was closed, but they got out of their car to stretch their legs. a young man, dark-haired and bearded, stepped out of the darkness. though the temperature was barely above zero, the man was dressed only in shirt, pants, and shoes. the car was packed, and the women insisted there was no room for him, but he still persuaded them to drive him to the next lodge, some eighty miles away, where he said he worked. the space was so cramped that he had to sit on hanson s lap. strangely, she could feel no weight. when she r

questions, just smiled pleasantly. when the helmeted man left, the others led him to a table. suddenly frightened, walton demanded to know what they were doing. the woman forced something that looked like an oxygen mask with no connecting tubes onto his face. he passed out. the next thing he knew, he was lying on his back near heber, ten miles from where he had been before all of this started. in the darkness one of those round craft [hovered] there for just a second. i looked up just as a light went out. a white light just went off on the bottom of it. the craft was dark, and it wasn t giving off any light (barry, 1978. walton s return was an international news event. soon afterward, ufo debunker philip j. klass embarked on what would amount to a lifelong crusade to prove that walton, his

FAUST

twere better then that nothing were begun. thus everything that you call sin, destruction- in a word, as evil representthat is my own, real element. faust you call yourself a part, yet whole you re standing there. mephistopheles a modest truth do i declare. a man, the microcosmic fool, down in his soul is wont to think himself a whole, but i m part of the part which at the first was all, part of the darkness that gave birth to light, the haughty light that now with mother night disputes her ancient rank and space withal, and yet twill not succeed, since, strive as strive it may, fettered to bodies will light stay. it streams from bodies, it makes bodies fair, a body hinders it upon its way, and so, i hope, it has not long to stay and will with bodies their destruction share. faust now i p

iddle ages; scattered, clumsy apparatus for fantastic purposes wagner [at the furnace] the bell resounds with fearful clangour, the sooty walls thrill its vibration. no longer can remain uncertain my great, most earnest expectation. darkness is lifting like a curtain. within the phial s inmost chamber it s glowing like a living ember, yea, like a glorious carbuncle, gleaming and flashing, through the darkness streaming. a clear white light comes into view! oh, may it not escape once more!ah, god! what s rattling at the door? mephistopheles [entering] welcome! i mean it well with you. wagner [anxiously] welcome in this auspicious hour! softly. don t speak or even breathe, though, i implore! achieved is soon a glorious undertaking. mephistopheles [more softly] what is it, then? wagner [more

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

dam manuscript dated 1701. 21 the snake devouring its tail (i.e. with the end contained in the beginning) is an allusion found in various forms throughout the world s mystical traditions. the form of such a snake is, the sinatic hebrew ayin of vast face. 22 sifra detzniyutha 1. 23 torah doverim 6:4, 5. 24 torah vayiqra 19:18. 25 q is derived from quelle, the german word for source. 26 relative to the darkness verse, the reader is encouraged to compare its allusions to those found in the first chapter of torah b reshith 1:2, now the earth was unformed and void, and darkness upon the face of the deep. 27 the niche is the tzimtzum (contraction; also called tohu in torah b reshith 1:2. 28 the lamp is the inner court of the tree of life. 29 compare this with the verse from sifra detzniyutha 2:

traditions that espouse doctrines of non-duality. 18 idra rabba 39. 19 book of enoch 71:10. 20 woodroffe, sir john (trans. mahanirvana tantra (the great liberation, ganesh, madras, 1953. 34' 8: h" 2: 2 2:e 8% 21 woodroffe, sir john. the garland of letters, ganesh, madras, 1953. 22 torah b reshith 1:2. 23 the translations of the light and night of power surahs are those of the editor. relative to the darkness verse, the reader is encouraged to compare its allusions to those found in the first chapter of torah b reshith 1.2: now the earth was unformed and void, and darkness upon the face of the deep. 24 swami vivekananda is the monastic name of narendranath datta. as sri ramakrishna s ambassador, he traveled to the world s parliament of religions in chicago in 1893, where he electrified the

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

aws from pico della mirandola mystical meditations on the nothing in all religious teachings. les egyptiens inuoquans le premier principe, qu'ils appeloyent tenebres au dessus de toute cognoissance commc l'ensoph des hebrieux, ou la nuict d'orphee.3 to pico's conclusion on the orphic nox being the same as ensoph in cabala, mornay has added, as the same, the egyptian (that is hermetic) teaching on the darkness above reason, the no name above the names. he has a good deal more on cabala, mentioning the zohar of which he evidently has some knowledge.4 mornay is making the familiar synthesis between hermetism and cabala, but it is emphatically not magia and practical cabala of which he is speaking. the synthesis is entirely mystical and theological. he states most emphatically later on that ca

to return to the good state. when it is in a very good state, as once in egypt, the fall into darkness is to be expected. as in the case of hermes trismegistus, who, seeing egypt in all the splendour of sciences and divinations, through which he considered that men were consorting with demons and gods and were in consequence most religious, he made that prophetic lament to asclepius, saying that the darkness of new religions and cults must follow, and that of the then present things nothing would remain but idle tales and matter for condemnation. and as in these days there is no evil nor injury to which we are not subject, so there is no good nor honour which we may not promise ourselves.2 the implication is that the world being now at its lowest ebb of "opinions" and "works, the nadir of

FRATER ELIJAH ANGELS OF CHAOS

ssary" d) melt the ice cube on your forehead and open the 3'rd eye. e) perform grendel's had an accident, act ii. f) as you say the following words visualize a cosmic chaos-egg around the self. at this point partake of the sacrament. start spinning around and around, as a dervish. spin faster and faster while saying the following: what was hidden has been found, what was silent now is sound, from the darkness to the light, will of god, strength and might. what is mine is mine to keep, send my will, shred the sleep, from the darkness to the light, binah-hokmah my will, my might- the gnosis part- from within the dark earth sears- visualize a crack in the chaos-egg- transmutations, powers and fears- the crack widens- from the darkness to the light, i declare this now by will and by might- kia

and ii. afterwards i shall explicate the relations to the goddess-force babalon and the scarlet brotherhood. 6 the rite of suffering death be not proud, though some have called thee mighty and dreadful. thou art not so- some dead poet being a chaotic interpretation of the holy guardian angel operation, as one summons the angel of light, the reverse impulse is attracted and mastery& integration of the darkness is necessary for unity. a thorough selfexamination and analysis is a must, and identification with all our demonic aspects a key. after initial knowledge and conversation with the angel has taken place, it becomes necessary to make a descent into darkness. the following reflects my own rite of suffering. the traditional abramelin operation demonic bindings is represented by binding v

takes leaps toward the horizon, each time extending it s ecstasy. this is why we laugh so much. we hold no truth (even this, which does not have to be, another paradigm if ye will. how does horizon relate to the sun? the sun will rise on the horizon, and the sun will set on the horizon. so it is that day& night come about. the conquering son is our keeper. the will, like a laser, shining through the darkness, guiding us in an interwoven matrix of black-light. our temple is built upon a scarlet desert with the sigil(s) of our angel burned upon the sands. anything we will can manifest here. this is the desert on horizon (this may take our brethren a little work. all is in truth, so thus we accept no truth (but infinite variation. now this is all fine and dandy but what have we just presente

a. i/16b: need we say more on this? this is so obviously true, one just needs to look around. i/17a: words being a medium of play. a reference to a master. by entertaining any thought, we cause the fall of man again and again. this is not an excuse to do nothing, but an aspiration to the way of annihilation of duality. anything which is something causes a reference and is like a lightning bolt in the darkness. the circle is formed of words. and i wear a suit which looks like a bear. i/17b: scorpio. sex and death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a refere

fable nothing starts to glow with a holy light. the shell notices and continues it s efforts. it holds to belief; the light dims. it reaches out with renewed vigor. belief is nullified. the light is silent. now what has happened here is creation anew, the light must first be quenched unto the waters. then in the blessed blackest of black, does a miracle occur. a moment of utter& complete joy, for the darkness is split asunder and epiphany! it is! this is absolute chaos, for the light explodes out unto consciousness and the shell glows from within. it now continues in it s light of emptiness and ceases to be dictated by standard confines. of course dissonance still occurs, for the shell cannot be cast off (well almost) until the moment of ultimate initiation. but it now recognizes that it i

FREEMASON BLUEBOOK

as we forgive our debtors. and lead us not into temptation, but deliver us from evil. for thine is the kingdom and the power and the glory forever. amen. response:so mote it be. master:brethren, men cannot always labor nor live always. today our brother answers not our call. once he lived and labored among us, but now his star has seton this world and he has passed into the light that lies beyond the darkness of the valley of the shadow of death. we shall no more hear his voice until we shall have answered, in another world, the voice that has called him thither. in a little while, as it has happened to our brother whose memory we now honor, so will it happen to us, and we like him shall be gathered to our fathers. let us then not forget the lessons taught us by our brother's death; but re

FULLER J F C SECRET WISDOM OF THE QABALAH

aton. such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to malkuth. also, in genesis i, glet there be light h refers to the atziluthic world; gelohim saw the light, that it was good h refers to the briatic world; gelohim divided the light from the darkness h refers to the yetziratic world; and gelohim called the light day, and the darkness he called night h refers to the assiatic world. thus the whole process of creation is the evolution of light: from an absolute quality to a tangible quality; from what is incomprehensible to what is comprehensible; from what is from god and beyond man to what is of god and within man; for all and ever

iniest worm that crawls upon the earth, lives in elohim and through elohim. h 1 that is to say, everything which is, has been, or will be is formed by the divine thought; therefore the universe is the symbol of the divine thinker. what is it formed of? what is the material? the void and the formless, the negative and the positive of vhb, bohu (bhv, and vhu, tohu (thhv, which find their harmony in the darkness. and be it noted that beth, the first letter of bhv, is the letter of creation, the first letter of genesis, and that it represents the open mouth, or parted lips, which utter the logoic word. also that as tau, the first letter of thhv, is the final letter of the hebrew alphabet, it completes the utterance, and as its numerical value is 400 it represents the 400 sephiroth of the four

ng [ra'ash, because it quakes continually. gafter the quaking there was a fire, but the lord was not in the fire h, because over it presides the name elohim from the side of darkness. gand after the fire there was a small still voice h; and here at last was found the name yhvh. 2 secret wisdom of the qabalah page 49 this small still voice represents the shin emerging from yhshvh, which by turning the darkness into a luminous mirror enabled yhvh to be reflected upon it. then only was the balance between the former and the formless established. as the divine spark scintillated forth, ghe caused a wind to blow from above against a wind that blew from below. from the shock of the meeting of these two winds, a drop emerged and rose from the depths of the abyss. this drop united the winds and fr

ce. a void is created, and over it the spirit (shekinah) in man moves and respiritualizes the gross incarnation of tetragrammaton and so formulates the messiah. the laboratory of the devil (satan of the qliphoth) is the heart of man; herein are all things human conceived and ordered. mystically this heart is the ark which rode out the terrors of the flood, just as the shin rode out the terrors of the darkness which gwas upon the face of the deep h. the timber it is built of is cut from the branches of the tree of life. in it is carried the cubic stone of the wise, the corner stone of the qabalistic temple (the divine form of adam qadmon, the apex of which is the letter od, and at the corners of whose triangular base stand the letters heh, vau, heh, and in whose centre, unseen from outside

lar force, planetary force, human force. it is a world of perpetual revolutions- a cosmos, a chaos, a void, the spark of a new thought; and then once again a cosmos, a chaos, and a void, the shadow of a dead thought. nature abhors a vacuum; hence life is the plenitude which fills it, a plenitude which of necessity can never stand still. each true thought; a thought full of light, which flashes on the darkness which surrounds it, is a christ unto this world. when three such thoughts, one in the physical realm, one in the moral, and one in the intellectual, simultaneously flash forth, then is a messianic age begotten. it is this three-fold deliverance which the world awaits- a deliverance and transfiguration which can only come from within. such in brief are some of the main doctrines of the

f crucified on the cross of will, a transmutation of the material into the spiritual. for an individual to accomplish an act of will is to attain to the supreme eucharist; but for an individual to obliterate the wills of others by forcing his will, however spiritualized it may be, on to others is to take part in a black mass. that is to obliterate light, and the higher the spirituality the deeper the darkness resulting. we will attempt to explain this in simpler terms. if a bright light is brought into a lit room which is crowded with people, it is probable that those nearest to it will blink, but that those at a distance will be but little affected by it. should, however, the room be in complete darkness, and should those assembled have been in it for a long time, then, irrespective of th

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

reation was but continuous change in the form of matter. of the doctrines of the sethians extant at the beginning of christianity, hippolytus says that their system "is made up of tenets from natural philosophers. these tenets embrace a belief in the eternal logos--darkness, mist, and tempest" these elements subsequently became identified with the evil principle, or the devil. the cold of winter, the darkness of night, and water, were finally set forth as the trinity. regarding cold, darkness, and water, or darkness, mist, and tempest, hippolytus observes "these the sethian says are the three principles of our system; or when he states that three were born in paradise- adam, eve, the serpent; or when he speaks of three persons, namely, cain, abel, seth, and again of three others, shem, ham

which are necessary to the reappearance of light and warmth, came to be regarded as the destructive element, or the evil principle, woman became identified with this principle. she was the producer of evil, and came to be represented in connection with a serpent as the cause of all earthly or material things. she is destruction, but not regeneration. she is in fact matter. the cold of winter and the darkness of night, which are necessary to the return of the sun's warmth and which were formerly set forth as a beneficent mother who brings forth the sun, became only the evil principle--that which obscures the light. in fact darkness or absence of the sun's heat has become the devil. it is the "cause of evil in the world" with woman blinded by superstition, with every instinct of the female

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

s purity. ibeara mitre-headed sceptre, emblematicofreligion which guides and regulates life and directs the higher aspirations of the soul. my face is turned to the cubical altarofcreated things. i watch over the preparation of the candidate; i assist in his reception; and i lead him in the middle pathofthe candidate; i assist in his reception; and i lead him in the middle path which lies between the darkness and the light.'hiereus:'my place is on thethroneofthe west, as an imageofdarkness. my robe is black, to symbolize that darkness which dwelt upon the faceofthe waters. i carry the sword ofjudgment and the bannerofthe evening twilight. i am darkness and the masterofdarkness, and i am called fortitude by the unhappy. i keep the gatewayofthe west; i watch over the work of the lesser offic

edadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you withfire.'ifthereismorethan one candidate the consecrationofeach with fire andwatermustbe completed before proceeding to the next.thestolistesanddadouchos resume their placesbutremain standing.hierophant:'inheritorofthe dying world, what do you seek among us?'hegemon(replying for candidate:'mysoul wanders in the darkness, seeking forthelightofthehiddenknowledge,andi believethati shall find this sacred light among you.'hierophant:'placethecandidate at the westofthe altar.'thisis done by the hegemon.hierophant:'wehold your signed pledge to keep secret all things respecting thisorder.toconfirm it, i now askwhetheryouare willing to take a solemn obligation inthepresenceofourassem-appendixciiibly that you

me is here given in full.)thecandidate is assisted accordingly, the hierophant and hiereus return to their places. all members are seated.hierophant:'honouredhegemon, you win now place the candi255 dateinthe northern partofthe hall, the place of darkness, forgetfulness and necessity.'thisis done and the candidate is faced to the east.hierophant:'thevoiceofmy secret soul spoke and said:letme enter the darkness that peradventure 1 may find the light. 1 am the only being in an abyss of darkness. therefrom came i forth ere my birth from the silenceofa primal sleep.thevoice of ages answered my soul and said 'i am he who formulatesindark255 ness.thelight shineth in darkness,butthe darkness comprehen255 deth it not.'appendixcii3a pause.hierophant:'letthe candidate commence his passage from darkne

hich are above, as we are told by the emerald tablet; the worldofman and womanappendixc119born to sorrow is a reflectionofthe world above where dwell beings created for joy.thealtar is black because the fires of created things arise from darkness and obscurity, which divine beings unfold in an element of light.thewhite triangle is placed on the altar as an image of the triune light which moved in the darkness, forming the world in darkness and out of darkness.thereare two contending powers and one always uniting them.thesethree are imaged in the triple flame of ones being and in the triplicity of the world of sense.theyare thetriadof life.thered cross above the triangle is.asymbolofhim who is unfolded in the light.'thehierophant rises and extends his arms in the form of a cross.hierophant:

lectric shock.behind the figure was a great sun, with which it was connected by a ray of white light. from this white ray he seemed to extractthe red light with whichhe shone. it seemed as if the highestpart of the mars force wasin realitysolar. we nowgavethe full lux signs. at once a change came over the figure.itwas wrapped in great sweeping black clouds and disappeared fromview.in the midst of the darkness an altar appeared. one frater saw aflamingheart upon it, but most of us sawrather a river ofblood-redand rushing,givingthe impress255 ion of life, not death. its source seemed to beabovethe altar somewhere,but unseen. at the point whereitcameintoviewwas white light, from which it seemed toderiveits energy, though at the same time it imparted to it some ofits own, for from the point of

GILBERT THE MAGICAL MASON

r modern research to explore. we have to content ourselves with the observations and reports of our forefathers, the narratives of. arabian, roman, and medieval authors. no fewer than 170 such authorities have written on this subject. many of these references, in greek and latin literature, to lucent bodies, phosphorescence, and 'mystic lamps found in tombs, deserve study, and will repay perusal. the darkness of death and the darkness of the tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. hence we find that the relatives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means in their power. to include in the tomb a lamp and leave it burning wa

he soul. he could not believe that his chief who had ruled over himsolong could have ceased to be, so he fancied the chief as gone to dwell and perhaps to rule another world beyond his sight- a ghost world.theconstitution of man297man would soonerorlater come to the conclusion that all the dead survived as ghosts, and so knowing his associates to have been some good and some bad, he would imagine the darkness dangerous from wicked ghosts, and would hope for protection from good spirits: the ghosts of dead chiefs may so have become his gods and angels. such primitive ideals of states after death must have existed for unknown ages, and indeed they still exist in varied forms among savage races in many lands.itseems natural then to think that early man first recognised only his body, then rea

GILBERT THE SORCERER AND HIS APPRENTICE

th through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, asitwere, increased force from the blackness.theinfernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven

e interchange and reconcile255 ment of opposing forces in the eternal balanceoflight and darkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruachelohim, formulate the eternal pronunciation of. the ineffable name: that name which the rabbins of old have said rllsheth through the universe;thatname before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. t

dium. we cannot blow a.vortexring .in an absolute vacuum. and now. comes inthehermetic philosophy, and says, the first emergence of theword;the breath. the thought of god that blew the vortex ring, met with a resisting medium of limitationiof darkness, of sin, and of death-symbolisedby the dragon,thegreat dragon through the sky. trailing one-third of the stars with its tail. that was the glyph of the darkness, the resistance which the thoughtofgodmetwith, the abyss of evil. and from the contest between these two 255 the word of godsentforthvandthedarkness and the evil which it hadtowithand to overcome- was born these whirling motions",hicl).are the basis, the root, of all motions of the cosmos, and the root of all metaphysical motions--mental, psychical, and spiritual motions, as well as p

GLOBAL FREEMASONRY

sonry, manly p. hall explains that this masonic humanist doctrine goes back to ancient egypt: man is a god in the making, and as in the mystic myths of egypt, on the potter's wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood, and joins that throng of master masons, who in their robe of blue and gold, are seeking to dispel the darkness of night with the triple light of the masonic lodge.46 this is to say that according to the false belief of masonry, human beings are gods, but only a grand master reaches the fullness of this divinity. the way to become a grand master is to fully reject the belief in god and the fact that human beings are his servants. this fact is briefly touched on by another writer, j.d. buck, in

nan explains the matter in the following way: global freemasonry dcc the osiris-isis legend is the topic of many articles and lectures and is the closest of the ancient egyptian myths to masonry. the test to become a priest of the temple of isis is the masonic initiation itself. it would be tedious to have to repeat it. there, light was one of the most important elements; in order to be buried in the darkness of the east, the morning sun begins to descend after noon and takes on osiris' duty every day, just like horus who more brilliantly took the place of his murdered father. so, the "widow" whose children we are is none other than osiris' widow isis.77 we see that masonry, which portrays itself as being founded on reason and science, is actually a mythological doctrine full of superstiti

GNOSTIC HANDBOOK

equivocally that the teachings here, however, fragmentary and incomplete belong neither to the hindu's, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. the secret doctrine, madame blavaskty. behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

haps desirable to state unequivocally that the teachings here, however fragmentary and incomplete, belong neither to the hindus, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. madame blavaskty. behind the veil of the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in

ow the lower planes are in a constant state of conflict, though light forces exist in the lower worlds they are under the dominion of the archons and are, accordingly, for all intents and purposes held captive. this brings so much meaning to the following quote from the book of ephesians. for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. ephesians 6;12 (the king james version) bringing the strands together this study is a difficult one and it will take time to connect things together. the theoretical basis is that there are multiple levels of being and to illustrate this we have used the refraction model. when this model is analysed we can see how the variabl

so real that the human lifestream was deceived by it. further, the schism created a warzone where two schemes, two lifestreams, two hierarchies now battle each other through time and space. the world of the archons includes a mixture of light and darkness, but is ruled by the fallen forces. this is why the gnosis requires a total revolution in self, a total transformation- for nothing which is of the darkness can enter the treasury of light. gnostic theurgy page 40 transfigurism aims at nothing more nor less than demolition of the old microcosm, including the lower and higher self and building a totally new lower and high self, from the root substance of the original kingdoms. the coming revolution, j.van rijckenborgh. to further appreciate this model we need to consider the multi-dimensio

ms should gnostic theurgy page 174 be used to expedite this, not to block it by sending out endless material requests. above all remember that if a thoughtform doesn t work, it is because it either was not programmed clearly; or given enough energy. only with clear programming and maximum energy can a thoughtform achieve its goal. x gnostic theurgy page 175 they re out there, moving stealthily in the darkness. the black magicians, the occult terrorists, satanists, mansonoids, mindwarpers, cattle mutilators. nights black agents as the bard called them. they re calling down curses on their enemies, sticking pins in voodoo dolls, summoning the mighty devil choronzon to fall upon the earth and afflict it with madness, chanting to invoke the 777 servitors of beelzebub. well, yes. but lets not l

eaningless desire to create more anguish, to reproduce, to populate, to pass on the burdens and sins of our forefathers is enough to destroy even the strongest soul. to see the panorama of human existence as we emerge into each life naked, alone, weak and ignorant and leave each life much the same. mankind is a decayed and malefic species, caught in a cosmic battle from which we cannot escape. as the darkness increases mankind becomes more and more materialistic, believing that science, pleasure and social values will save him and yet, as the news clearly shows, there is no real development, no redemption, no salvation, only more violence, destruction and death. the gnostic must stand away from humanity, when the light within him has been awakened, he has been changed forever. many will gn

GOETIA LUCIFERIAN

well. consider the definitions of angel and demon. the significance is beneficial in the context of this grimoire. angelic spirits are solar/air based spirits who posses a higher articulation of being, that is, they resonate with the more developed aspects of the self i.e. communion with the initiatic guide/holy guardian angel. demons are spirits/fallen angels which proceed to grow in shadows and the darkness of the earth, but are as significant and beneficial as angelic spirits. in unity these djinn are of fire and air, thus enflame the very essence of self in the illumination of being (black flame self- perception and being. black magick is the development and refinement of the self on every level. it can be unpleasant such as questioning yourself and testing your limits, and it can be p

thee forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in desert and mountain shall you carry my body in thy circle of being! mahazael, incarnate within! azael as the candle burns out and as the sun fall into the darkness, i call unto thee azael spirit of the western gates of twilight and the grave, i summon thee forth. show unto me your mask of the dead and encircle me in the spirits of thy self, i seek to walk between the darkness and the light. i come unto you as the beast from the ocean, the dragon arisen! open forth the path of serpents! open forth the path of the dragon! hekas! hekau! hekas! work

c and sorcerous daimon of the shadow. the shadow is the vampyric guide, the shape shifting and phantom body of self. the luciferian path works with such demonic forces as initiatic guides, and is related directly to the self. the shadow is significant as the adversary as it is the dreamin body with sloughs off the waking physical body for the dreaming or astral plane to go forth to the sabbat, or the darkness of night. this is the immortal and fiery eye of shadow, 15 which aligned with the body of light, grows eternal and is able to separate from the physical body. when working with goetic demons or angels, allow the shadow and light aspects of the self to invoke them and gain their knowledge and attributes, that under willed association, you will grow in the perception of self. that which

both a horned demon head, scaled with serpent skin and a wolf head arising further from the shadows, growling in a human and beast union. your shadow grows and expands, and may change form according to your will and desire. descend below the earth, allowing your ahrimanic shadow to absorb and associate with other demonic elementals, feelings and emotions. understand that this shadow is you, it is the darkness cast down from the bright and illuminated body of light which you have summoned forth. you are perfection incarnate, luciferian brillance and darkness. now you may arise from the demonium of the earth to take flight with the wings of the bat or owl. rise up into the stormy and cloudy night sky, and fly forth to the sabbat fires in the ghost roads of hecate. as you fly you approach a g

to become like lucifer. the ritual let the sorcerer cast a circle about him/her, the leviathanic ourobouris circle counter clockwise, then in the same fashion, move widdershins in your alignment with the four daemon princes and subprinces, in your own design. summon then with an enflamed mind, the dragon-serpent which is the angelic essence of the soul, the eye of azal ucel shall burn forth from the darkness to reveal the light. the circle itself is not a tool of keeping spirits out, rather the circle is the concentration point of which the sorcerer summons forth the energies within the earth through him/her self, that it is the ensorcelling of the shades and elementals of the self the great arcana of the i, or luciferian being. the circle should not be considered a means of protection, t

the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light 21 eclipse now the face of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kin

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

dden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the details of auriel. the

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

dden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, earth, then air. go to the west and give the practicus sign (see the archangel gabrriel respond by making the sign in return) begin meditation with the archangel gabriel "facing west standing or sitting with your eyes closed, visualize the archangel stepping out of the sea like the god

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

dden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as the sanctuary of maat order of the

GOLDEN DAWN RITUALS D

y z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael indigo k hwyh x reuben cambriel violet l wyhh q simeon amnitziel crimson "the heaven is above and the earth is beneath. betwixt the light and the darkness do vibrate the colors of life. i supplicate those powers and forces governing the powers and forces of the nature, place and authority of the sign (zodiacal) by the majesty of the divine name (divine name) with which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tribe of (hebrew tribe) and over which is the angel (angelic name) to b

GOLDEN DAWN RITUALS F

and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness" step 7 let the adept now perform the s.i.r.p at the four quarters. be sure to utilize the proper grade sign in each quarter. let the adept be certain, that when using the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept

GOLDEN DAWN RITUALS G

on and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end w

GOLDEN DAWN RITUALS K

adept last. they circumambulate thrice, saluting the east with 5=6 signs as they pass. upon finishing, all resume places. chief adept extends his arms like a cross facing west while all others face east and all say adoration to the lord of the universe) all "holy art thou lord of the universe. holy art thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness (chief adept changes place with third adept. third adept as hierophant inductor performs the ceremony of the opening of portal. any other adept can take the place of the associate officer in west) third adept. very honored fraters and sorors, assist me to open the portal of the vault of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosophus (done) ver

jor, what is its meaning" second adept "it is the key of sigils and of rituals, and represents the force of the twenty-two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. it symbolizes r

d. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light! out of the darkness, let the light arise (all exit the vault at this point, and the chief adept reaches the center point between the pastos and lid. he faces towards the vault, with the other adepts around him. they join wands over his head. he raises his face and hands, continues) chief adept "i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the divi

GOLDEN DAWN RITUALS VENUSZAM16

s in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and

ith the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the gr

and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and

ns with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elements obey the voice of yhvh. o ye spirits of flashing fire, and air, spirits of water and earth, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of elohim gibor, by the power of kamael, by the overwhelming powers of geburah, by the awful curse of paschal, and the fire of the letter shin i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look

GOLDEN DAWN RITUALS Z1

sed" step 34 knock/ belletz1 the enterer of the threshold r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the general exordium the speech in the silence: the words against the son of night: the voice of thoth before the universe in the presence of the eternal gods: the formulas of knowledge; the wisdom of breath; the radix of vibration; the shaking of the invisible: the rolling asunder of the darkness: the becoming visible of matter: the piercing of the coils of the stooping dragon: the breaking forth of the light: all these are in the knowledge of tho-oth. the particular exordium at the ending of the light: at the limits of the night: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond:

was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature o

center is the path s through which is the passage for the rending of the veil. it is therefore a fitting lamen for the hiereus as representing the connecting link between the first and second orders, while the white triangle established in the surrounding darkness is circumscribed in its turn by the circle of light" in addition to this explanation, the lamen represents "the light that shineth in the darkness though the darkness comprehendeth it not" it affirms the possibility of the redemption from evil and even that of evil itself through self sacrifice. it is suspended from a scarlet collar which represents its dependence on the force of divine severity for overpowering the evil. it is a symbol of tremendous strength and fortitude and is a synthesis of the office of the hiereus as in re

esent life and light" in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil and in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice as made only unto the higher. the red cross may be bordered with gold in this instance to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore is the banner of the west the symbol of twilight, as it were, the equation of light and darkness. the pole and the base are black to represent that even in the depth

split in two and not closed, to indicate the dual manifestation of wisdom and truth, even as the hall of the neophyte is called "the hall of the dual manifestation of the goddess of truth" the three inferior officers do not wear mantles but only lamens suspended from black collars. the designs are in white on a black field to show that they are administrators of the forces of light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus explained in the grade of theoricus "the tree of life and the three mother letters are the keys wherewith to unlock the caduceus of hermes. the upper point of the wand rests on rtk and the wings stretch out to hmkj and hnyb, thus, comprehending the three supernal sephiroth. the lower seven are embraced by t

more, the wings and the top of the wand form the letter c, the symbol of o; the heads and upper halves of the serpents form a, the symbol of m; while their tails enclose m, the symbol of n. the fire of life above, the waters of creation below, and the m symbol vibrating between them" 12 in addition to this, the caduceus of kerux represents the balanced forces of eternal light working invisibly in the darkness, even as the light born before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he 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 wing

GOLDEN DAWN RITUALS Z2

est, and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am he great one of the path of the shades. i am the exorcist in the midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the

e consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying it thereon a

creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. then, the magician sites the mystic words. r. saith the magician, as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation. he then takes up the sigil stands to the east of the altar, and faces west. he then rehearses a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, that they shall force him to manifest himself unto visible appearance. 6 he then places the sigi

sword in the right hand and stamping thrice upon the earth with the right foot. k. the talisman or material basis is to be placed towards the north, and the operator repeats the oration of the hierophant to the candidate: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (not from the altar) in the

say, creature of talismans, twice purified and twice consecrated thou mayest approach the gate of the west. m. he now passes to the west with talisman in left hand, faces southeast. partly unveils telesmata, smites it once with the flat blade of the sword and pronounces, thou canst not pass from concealment unto manifestation, save by virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of the shades. i am the exorcist in the midst of the exorcism. take on therefore manifestation without fear before me, for i am he in whom fear is not. thou hast known me so pass thou on. this being done, he replaces the veil. n. then pass around the circle with the talisman, halt due n

say, creature of talismans, thrice purified and thrice consecrated, thou mayest approach the gate of the east (hold talisman aloft. o. hold telesmata in left hand, lotus wand in right, and assume hierophant s form. partly unveil talisman, smite with flat of sword, and say, thou canst not pass from concealment unto manifestation save by virtue of the name hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in darkness.i am the exorcist in the midst of exorcism. take on therefore, manifestation before me, for i am the wielder of the forces of the balance. thou hast known me now so pass thou on unto the cubical altar of the universe. p. he then recovers talisman or material basis, passes on to the altar, laying it there

GOLDEN DAWN RITUALS Z3

e represent unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing angel. as it is written, the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of the natural man to receive the force formulated by the hierophant, and is answered by the kerux within

of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis. at this point of the ceremony, the astral appearance of the candidate is that of a form wrapped in darkness as if extinguished thereby, and having unto his right and unto his left the faint semblance of the two great pillars of fire and of cloud, from which issues faint rays into the darkness which covers him. immediately above his sphere of sensation there will appear a ray of bright light as if preparing to penetrate the darkness covering him. the result of this will be that the candidate, during the whole of the ceremony of admission, will usually appear to be somewhat automatic and vague. the reception and consecration take place symbolically in the darkest part of twk

6 the next barring and consecration of the candidate is an extension of the previous one and the commencement of the formulation of the angle of rtk. the hoodwink is again slipped up giving a still further glimpse of the nature of the divine light, though to the mind of the candidate, an imperfect one. therefore, it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet heralding a glory beyond. the speech of the hierophant formulates the forces of the hidden central pillar. after this, the candidate passes to the altar of the univese, which receives the influences of the three pillars, as though the ray from the divine would descend into the darkness of the mind, for then, but not until then, is he fitted to realize what are the first things ne

d that the process is of great assistance and use in all magical working, whether of invocation or evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc, for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and the password 1. the steps are taken and the grip exchanged simultaneously. they mean seeking guidance in the darkness and silence of the mysteries. 2. it shows that a steady and resolute will, acting in union with good, will accomplish what it desires, no matter how often it fails at first. it indicates the necessity for harmony and brotherly love, the doing away with pettiness and of too much self-concentration, allowances for the weaknesses of others within limits, and shunning resolutely anything

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e parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by the name hcoma, in and by the name nanta, in and by the name bitom, those holy names of the sacred tablet of union, in the name of \yhla hwhy, which rules

, and comprehend not the thing that they behold. as it is desired, so shall it be" 8 step 17 pass to the north, and face east. say "i have set my feet in the north, and have said 'i will shroud myself in mystery and concealment' the voice of my higher self said unto me 'let me enter the path of darkness, peradventure, thus, may i attain the light. i am the only being in an abyss of darkness; from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of darkness answered unto my soul 'i am he that formulates in darkness, the light that shineth in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the place of darkness go round, knock when passing east and west and east again. pass to the south, halt, formualte t

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filled with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally, i would be lost unto you, the lady of light, thou holy and beautiful shekinah, and i would be lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, y

ace wherein thy genius dwelleth, because thou cometh in peace. dwell within that sacred land that far off travellers call naught! be at peace with all the world, remain clothed in the light of purification, dwell within the heart of thy lord ynda forever and ever" step 8 now turn westward facing the altar, kneel, and say: 5 "oh lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this traveller of the night who now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and walk your spirit form to the altar facing east. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hw

rm to the altar facing east. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings. i tell thee that as the light can manifest from the darkness, so shall by the rose of red and cross of gold the light descend upon you. long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not y

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greeting with palm upwards "i invite you all, you glorious beings of the great northern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist" all make the zelator grade sign" first adept (moves to the east facing east "all kneel. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. we adore thee and we invoke thee. thou who art all powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws in

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edient unto me. iao. such are the words "i am the resurrection and the life, he who believeth in me though he were dead yet shall he live, and he who believeth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the way, the truth and the life, no man cometh unto the father but by me. i have passed from the gates of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of dualit

of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the darkness, let the light arise. iao. let the divine light descend over us eternally and over all those that we are assigned to teach and council" second adept "before i was blind and now i see" chief adept "i am the reconciler within the ineffable. i am the dweller in the invisible. be our minds open to the higher (chief adept places the crux between the spine and shoulder blades of other adept

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n of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 17 turn and look west, raising eyes. step 18 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the li

est aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 21 return to the pillars, and visualize the descent of the brilliance above. step 22 "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am t

. also perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 24 pass between the pillars, face east. 6 "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend" step 25 visualize the deceased now standing well in front in the east, and address him thus "whoever thou art in reality, and wheresoever thou mayest be now, by the power of the spirit devolvi

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shes through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 signs and the analysis of the keyword. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is

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s in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and

ith the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the gr

and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and

ule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of rwbg \yhla, by the power of lamk, by the overwhelming powers of hrwbg, by the awful curse of paschal, and the o of the letter c i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon

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the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 14 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in t

ions of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pillars facing west in the sign of osiris with arms crossed upon your breast, all say "nefer-neter-wed-neh, the perfect god grants life "we call upon the divine brilliance who illuminates all iniquity in the hall of truth and du

ered into the invisible" step 20 begin circumambulating while saying aloud "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, so

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oooohhh (reference of a deeper understanding of iao can be found in the book of enoch 3) hwchy is a symbol of resurrection and it is only through death that we can rise again unto life "for if you will die with hwchy ye shall rise with him" osiris becomes osiris onnophoris, the justified one, only after death and resurrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a mystical resurrection, cleansed and purified by him

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e spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i pe

tion of my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house, o ynda, hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place

layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy na

the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the ga

e eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sword of flame, rend, i beseech thee, with that sword the evils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells, so that i may be enabled to enter the secret chamber of my own soul, and may behold the glory of the eternal crown. in beholding that great light may i be willing to fore

29 circumambulate slowly once in the path of a, saying as you pass around "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 30 at this point, reach the pillars again, facing east, raise hands and eyes, and say "i am the reconciler with the ineffable. i am the dweller of the invisible. let the white brilliance of the divine spirit descend. in the name and power of that divine spirit, i invoke thee, o my divine genius, that thou manifest thyself to me and in me, to help me to purif

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hou come forth unto me from thine abode in silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air a

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

of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestation save by the virtue of the name \yhla. before all things was the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of an exorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the eas

an exorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the east, strike it once, unveil it partially. say: thou cannot pass from concealment into manifestation save by the name hwhy. after the formless and the void and the darkness cometh the knowledge of the light. i am the light that ariseth in the darkness. i am the exorcist in the midst of exorcism. therefore, take on manifestation before me, for i am the wielder of the forces of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white triangle. le

rd underneath. exclaim loudly: light! creature of talismans, long hath thou dwelt in darkness, quit the night and seek the day. step 9 replace it upon the altar in the triangle. hold pommel of sword immediately over it. say: by all the names, powers and rites already rehearsed, i conjure upon the power and might irresistible. khabs om pekht, knox om pax. light in extension. as the light hidden in the darkness can manifest there from, so shall thou become irresistible. step 10 pause, and then invoke ra as follows, utilizing the ra god form as well: o thou, the giver of life and of warmth to all; thou who upon thy boat did sail over the heavens illuminating all of creation, thee, thee do i invoke. o thou whose eyes burn as hot as solar o, and whose head is crowned with the disk of scarlet an

e gods to rejoice, thee, thee do i invoke! hail ra (vibrate and circulate by formula of middle pillar) oh thou whose name is unknown. i praise thee from the heights of heaven to the breadth of the earth, and to the depths of the sea. thou art in all things and from thy mouth did issueth forth the breath that animated all living creatures. thou art the one that illuminates the world by day, yet in the darkness of night thou art the one that illuminates my soul, the center of my being. thou art trapt, the sun in fullest glory. gaze thou with favor upon me who now standeth humbly before thee with arms uplifted in praise of thee. o ra, self-begotten and self born, thy devices are greater and more numerous than those of any other god. behold! the gods tremble at thy feet when they recognize thy

n the astral light that through it the powers of cmc may manifest unto me. creature of talismans, i have bound unto thee the n.,so pass thou on. make the 3=8 grade sign. step 7 16 take up the talisman, raise it aloft again attracting the light, and circumambulate. say: o lord of the universe, thou art in all things, and thy name is in all things. before thee the shadows of the night roll back and the darkness hasteneth away. step 8 circumambulate once, stop in the east, and face east. say: before thou canst be a means for the manifestation of the divine light, thy body must be formed from the swift-flowing m. step 9 place the talisman before the air tablet, and make the invoking circle and pentagram of active spirit with the spirit wheel, and the air pentagram with the k kerub. say: in the

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and holding the lamp of the kerux on high) let us adore the lord of the universe. holy art thou, who art in all things, in whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority v

to us, for that measure of knowledge which thou hast revealed to us concerning thy mysteries, for those guiding hands which raise the corner of the veil and for the firm hope of a further light beyond. keep, we beseech thee, this man our brother, in the justice of thy ways, in the spirit of thy great council, that he may well and worthily direct those who have been called from the tribulation of the darkness into the light of this little kingdom of thy love; and vouchsafe also, that going forward in love for thee, through him and with him, they may pass from the desire of thy house into the light of thy presence" second adept "the desire of thy house hath eaten me up" third adept "i desire to be dissolved and to be with thee" chief adept "god save you, fraters et sorors. the work of the l

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have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let the light arise" step 9 as the adept is saying this, let him slowly open up his or her arms from the sign of osiris risen, as if to open up his chest, revealing the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fellow fraters and s

GOLDEN DAWN RITUALS ZAM5

here of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. the averse pentagram is an evil symbol of the world of matter and of shells ruling over the spirit; the filling of one's sphere of sensation with the darkness of the evil averse pentagram. many individuals and groups would argue that the averse pentagram is not an evil symbol, but remember, that any action against one's divine and true will is an

i have finished my work, i have entered into the invisible. i am the sun in its rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness let the light arise. i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and n

GOLDEN DAWN RITUALS ZAM7

was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, th

ome forth unto me from thine abode in the silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling ai

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

catastrophic deluge was followed by a long period during which the light of the sun vanished from the sky and the air was filled with a tenebrous darkness. then: the gods gathered together at teotihuacan[ the place of the gods] and wondered anxiously who was to be the next sun. only the sacred fire [the material representation of huehueteotl, the god who gave life its beginning] could be seen in the darkness, still quaking following the recent chaos. someone will have to sacrifice himself, throw himself into the fire, they cried, only then will there be a sun. 1 a drama ensued in which two deities (nanahuatzin and tecciztecatl) immolated themselves for the common good. one burned quickly in the centre of the sacred fire; the other roasted slowly on the embers at its edge the gods waited f

s above the village of nazlet-el-samaan and leads to the monument s north face. none of us said very much as we trudged through the soft sand just out of range of the security lights. we felt excited and apprehensive at the same time. ali was by no means certain that his bribes were going to work. for a while we stood still in the shadows, gazing at the monstrous bulk of the pyramid reaching into the darkness above us and blotting out the southern stars. then a patrol of three men armed with shotguns and wrapped in blankets against the night chill came into view at the northeastern corner, about fifty yards away, where they stopped to share a cigarette. indicating that we should stay put, ali stepped forward into the light and walked over to the guards. he talked to them for several minute

ary, giddying presentiment of how easy it would be for us to fall, head over heels like jack and jill, bouncing and jolting over the huge layers of stone, breaking our crowns at the bottom. ali had permitted a pause of a few moments for us to catch our breaths, but now he signalled that we should press on and began to climb again. still using the corner as a guideline, he rapidly disappeared into the darkness above. somewhat less confidently, santha and i followed. time and motion the 35th course of masonry was a hard one to clamber over, being made of particularly massive blocks, much larger than any of the others we had 1 the pyramids of egypt, p. 8. 2 peter lemesurier, the great pyramid: your personal guide, element books, shaftesbury, 1987, p. 225. graham hancock fingerprints of the go

they were also closely and cunningly fitted together in a complex interlocking jigsaw-puzzle pattern strongly reminiscent of the cyclopean masonry at cuzco, machu picchu and other locations in far-off peru. as was normal, the entrance to the third pyramid was situated in its northern face well above the ground. from here, at an angle of 26 2, a descending corridor lanced arrow-straight down into the darkness.5 oriented exactly north to south, this corridor was rectangular in section and so cramped that we had to bend almost double to fit into it. where it passed through the masonry of the monument its ceiling and walls consisted of well-fitted granite blocks. more surprisingly, these continued for some distance below ground level. at about seventy feet from the entrance, the corridor leve

remature to rule out such a strange and unsettling possibility. at any rate, thanks to ma mun (and to the predictable constants of human nature) i was now able to insert myself into the unblocked upper section of the original ascending corridor. a smoothly cut aperture measuring 3 feet 5 inches wide x 3 feet 11 inches high (exactly the same dimensions as the descending corridor, it sloped up into the darkness at an angle of 26 2 30 8 (as against 26 31 23 in the descending corridor).9 what was this meticulous interest in the angle of 26, and was it a coincidence that it amounted to half of the angle of inclination of the pyramid s sides 52 .10 the reader may recall the significance of this angle. it was a key ingredient of the sophisticated and advanced formula by which the design of the gr

he gods and of former paradises, all of which are described as being in the south (for example, the ta-neteru of the egyptians) and many of which seem to have experienced polar conditions. the great indian epic, mahabaratha, speaks of mount meru, the land of the gods: at meru the sun and moon go round from left to right every day, and so do all the stars. the mountain by its lusture, so overcomes the darkness of night, that the night can hardly be distinguished from the day. the day and night are together equal to a year to the residents of the place..32 similarly, as the reader will recall from chapter twenty-five, airyana vaejo, the mythical paradise and former homeland of the avestic aryans of iran, seems to have been rendered uninhabitable by the sudden onset of glaciation. in later ye

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ter in and become a partaker of the secrets of the light. feel all of the angels of the watchtowers and the tablet of union rising up together from within your body of light. step 8. turn three times to each watchtower while'holding your wand. then face the east and say, 1 am the lord of the universe. 1 am he whom nature has not formed. i am the vast and the mighty one. 92 lord of the lightand of the darkness. lord and king of the earth. see yourself as an embodimentof the spiritual forcesof the universe. step 9. conclude by feeling the might and ppower of all the enochian deities rising up in your body of light. hold this feeling for as long as you can. may you thus assume their qualities. indeed, in this way you may assume their qualities and powers. when your spiritual identity is firml

that turns back most who try to enter. you must neither ignore this feeling nor flee from it. you must face it, if you can. in order to enter into the aethyr itself you must totally accept the atmosphere of death that will confront you. crowley had difficulty in 232 entering this aethyr. he discovered that it was easier to enter vta at night rather than in the day. you are advised to do the same. the darkness of vta is a reflection of the sephiroth, binah which is located above it. it is the total darkness from which all light springs during creation. there is no creativity in vta. there is no life there as we usually think of it. at first you will see only an ocean of darkness which is but a glimpse of the sea of binah. even the desire for light is absent. if this desire rises in you at t

- tree) abraiond (ahbar-ahee-oh-en deh) omagrap (oh mah-gar-ah-peh) 306 initiate me into the mystery of pop (poh-peh) tab gesors- oxex-graa (tah-beh-geh-seh-oh-ar-seh-ohtz-etz- geh-rah-ah) at the end of all creation lies destruction for the end of life is the birth of death. graa-raor- a-ors-ar-sa-a (g eh-rah-ah-rah-oh-ar-ah-oh-ar-seh-ah-rasah-ah) behold the moon, the dark sun, and behold, i know the darkness that lies behind the sun. hold your pantacle before you and say, ka-kakom babalon (kah-kah-koh-meh bah-bah-ioh-en) behold, the invigoration of babalon (bah-bah-loh-en. i know the strife that comprises life. drjx-l-iou dax (deh-ree-etz-el-ee-oh-ue-dahtz) the supreme soul lies in the loins. i know the fire that comprises desire. part 6. isis. visualize a gigantic figure of the goddess i

ve combined each square of amma (ah-meh-mah) with the three letters of ror (roh-ar) and have thus seen the nineteen ways. i have given my sin unto bag (bah-geh- and my pride unto vti (veh-tee) and my karmic laboring unto tor (toh-ra. i am ready to enter vta (veh-tah, and to join the spirit of lil (lee-leh) with the tension of ikh (ee-kehheh. in my right hand, the light of the sun in my left hand, the darkness of the abyss. within me the sun at mid-day and the sun at mid-night are one sun. i am ready to enter the domain 320 of the great one of the night of time. part 4. hold the talisman of kal before you and say, kikle-aai lnnia (kee-keh-ieh-ah-ah-eeel-en-.neeah) by the power of kal (kah-ieh) i enter the currents of vta (veh-tah, i renounce my name, i sit in the city of the pyramids, i am

ai lnnia (kee-keh-ieh-ah-ah-eeel-en-.neeah) by the power of kal (kah-ieh) i enter the currents of vta (veh-tah, i renounce my name, i sit in the city of the pyramids, i am one with the adepts, i renounce my name. see yoursel f as a geometric point of consciousness without shape or definition. you must eliminate any trace of ego or of your human personality. part 5. imagine the four watchtowers in the darkness before you. see each watchtower as a square-shaped region containing 156 pyramids (12x13. the black cross whi ch di v ide s them i s a bot t oml e s s aby s s. ea ch watchtower square should be seen as a pyramid. let the entire scene be shrouded in the darkness of the region. let the four regions of pyramids be surrounded by the endless sea of blackness. as you gaze at this scene with

-moh ah-moh-ah-deh-oh-ah-doh) i am nemo (neh-moh. therefore, i am lord 322 of the city of the pyramids, and prince in the palace of understanding. with my piercing sword of truth, i am as a flaming sword. i drop through the abyss and i will appear in the heaven of jupiter as a morning star, or as an evening star. and my light will shine upon the earth and bring hope and help to those who dwell in the darkness of thought and who drink of the poison of life. part 7. return to your physical body and surroundings. use your wand to execute the banishing rituals of the pentagram and hexagram. 323 the ritual of lahalasa the magical word lahalasa is formed f rom the letters contained in the central squares of the four great crosses. this ritual can be used to evoke power from these regions and tra

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

c understanding of light. we may best understand certain properties of light by considering it as a wave and others by considering light as a particle. we may thus gain new insight into the nature of demons by considering the averse forces as subjective forces within the psyche of the magician. these complexes exist beyond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of

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

f these forces in day-to-day life and to liberate him or herself from their blind force. at length, the magician learns to act in coordination with divine guidance and true will, consciously directing and administrating the dark forces like the conductor of a symphony. thus the major adept becomes the conductor of an orchestra of forces that once conducted him (or her, unseen and unobserved, from the darkness. thus we may understand what an r. r. et a. c. paper published by israel regardie means when it says "hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus minor saith that 'evil helpeth forward the good' when the evil sephiroth are expelled from the nephesh into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

has himself to blame if /raw gaiiden looks him up. that is what happened to the gi"andparents of the good people now at bresegardt. they were silly enough to kill the dog into the bargain; from that hour there was no' sag und tag (segen bless, ge-deihen thrive, and at length the house came down in flames. better luck befalls them that have done dame gauden a service. it happens at times, that in the darkness of night she misses her way, and gets to a cross-road. cross-roads are to the good lady a stone of stumbling: every time she strays into such, some part of her carriage breaks, which she cannot herself rectify. in this dilemma she was once, when she came, dressed as a stately dame, to the bedside of a labourer at boeck, awaked him, and implored him to help her in her need. the man was

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

f sugar and honey into his mouth: now eat that, and talk to us (to nam yedi, pa nam probesedi! and the myth of pygmalion is founded on bringing a stone figure to life 2 (see suppl "ofj.fj.ara d t?atos re /cat avnouaa ae\rjvr. euseb. upotrapaffk. eva-yy. 3, 9. lobeck, de microc. et macroc. p. 4. ceeation. 571 whole world is mirrored back. according to a chaldean cos mogony, when belus had cut the darkness in twain, and divided heaven from earth, he commanded his own head to be struck off, and the blood to be let run into the ground; out of this arose man gifted with reason. hesiod s representation is, that pandora was formed by hephaestus out of earth mingled with water, and then hermes endowed her with speech "e/yyo- 61-79. the number of ingredients is first reduced to earth and

HANDBOOK OF EGYPTIAN MYTHOLOGY

h of egypt and its hieroglyphs in european tradition (princeton, 1993. 112. freud s collection of figurines of ancient egyptian deities can be viewed at the freud museum in london. in his autobiography, memories, dreams, reflections (london, 1963, jung wrote of the horus myth: it is a myth which must have been told after human culture that is consciousness had for the first time released men from the darkness of prehistoric times (translated by richard and clara winston. 113. see frazer, the golden bough: a study in magic and religion, abridged ed (london, 1922, 477 507. 114. for the arguments for and against this thesis, see the anthology the myth and ritual theory, edited by r. a. segal (malden and oxford, 1998. 115. see his black athena: the afroasiatic roots of classical civilization

any kind of temporal framework.3 the first act of the creator might be an exhalation of breath or a great cry. the first light came with the first appearance of the creator as the life-giving power of the sun. this manifestation could be pictured as an eye, a child, or a fiery bird. in coffin texts spell 75, although the creator is still alone in the nun, he/she sends out his/her eye to illumine the darkness and search for other life. another image of the first sunrise was a blue lotus rising above the surface of the nun (see lotus in deities, themes, and concepts. from the new kingdom onward, a naked child or a ram-headed figure was shown sitting in the lotus to represent the newborn sun. the fertile aspect of the nun could be personified as the goddess mehet-weret, whose name means the

their father in the primeval waters. the three deities cling tightly to each other as if they were still one entity. for creation to continue, shu and tefnut had to become fully differentiated from the creator. the lost children. there are some allusions in the coffin texts to atum becoming separated from his children. shu and tefnut seem to have drifted away from their father and become lost in the darkness of the primeval waters. in coffin texts spell 76, shu is made to say that atum once sent his sole eye searching for me and tefnut, my sister. i made light in the darkness and it found me. this eye is usually called the daughter of ra, rather than of atum, because she is part of the creator s solar aspect.10 the sole eye is the disk of the sun envisaged as a goddess. she can function s

ranging in date from the middle 196 handbook of egyptian mythology figure 42. shu separates his children, the earth god geb and the sky goddess nut. painting on a coffin from the third intermediate period (fitzwilliam museum, university of cambridge) kingdom to the greco-roman period describe how shu and tefnut left their father, either accidentally or in order to explore. they were soon lost in the darkness that surrounded the creator. the creator became lonely and anxious. he took the sole eye from his forehead and sent her out to seek for his lost children. some versions imply that shu and tefnut were lost for a very long period. they seem to be adult when they return with the eye of ra. the first sexual union of male (shu) and female (tefnut) produced two children, the earth god geb a

ipped from the penis of ra. the two gods were regarded as the constant companions of the creator sun god. in the pyramid texts, sia who is at the right hand of ra is in charge of wisdom and carrying the god s book. he is also described as being in the eye of ra, so that the sun god can see and understand everything that happens in the world. in the coffin texts, hu is called the one who speaks in the darkness, presumably the primeval dark before light was created. a middle kingdom text asks how the creator, who has sia, hu, and maat (the divine order) always with him, can have allowed egypt to descend into chaos. in new kingdom underworld books, sia and hu are often shown standing in the solar barque with ra. sia acts as a spokesman for ra during the nocturnal journey of the sun. he gives

HEAVEN HELL

arently, pass entirely out of existence; for, as we shall see later, they are revivified once each day by light which the sun-god casts upon them as he passes through the tuat, and for a season they enjoy his rays, and when, as he leaves one division to enter another, the gate closes upon him, and shuts out his light, they set up dismal cries at his departure, and then sink down into inertness in the darkness which will swallow them up for twenty-four hours. it is possible that the dead here referred to represent the primitive inhabitants of the country, and the gods of the dead whom they worshipped when on earth, but there is no doubt that to these were joined the spirits of those who for some reason or other failed to advance beyond one or other of the divisions of the tuat. now, however

him proceed, and he asks for light and guidance from them; he bids one set of apes to open the doors to him, and the other to welcome him. as he is provided not only with the word of power, but has also the knowledge how to utter it, the gods straightway bid him enter the place where osiris p. 108 [paragraph continues]khenti-amenti dwells. the serpent goddesses sing hymns to him, and they lighten the darkness by pouring out fire from their mouths, the god takes possession of the grain which is in net-ra, his word has its due effect upon every one, and the punishments which he adjudges to the condemned are carried out duly. as for the dead who are in this division they do not journey on with the god, but they are left behind (vol. i, p. 8, and when they see him pass through the fortified ga

sh water, in return for the deeds of valour which they have done on behalf of afu-ra. it seems that at one portion of this division the followers of osiris and ra had to do battle against apep and his friends, and that in return for their services the god gave them places here in which to dwell, with an abundance of wheat and barley, etc. the gods in reply welcome afu-ra, and beg him to dissipate the darkness in amenti, and to slay the serpents hau and neha-hra (vol. i, p. 40; they promise that those who guide his boat shall destroy apep, that osiris shall come to meet him and shall avenge him, and that he shall rest in ament, and shall appear in the east the following morning under the form of khepera. after this speech they lead afu-ra into a state of peace in sekhet-en-pertiu, the "fiel

y do so they scatter water from the stream with their paddles on the spirits who dwell in this city (vol. i, pp. 189-191. in front of these are three deities, seated on baskets, and the god hetep-neteru-tuat; they accompany the boat of afu-ra, and it is their duty to provide food, or offerings, for the gods who are in the division. on the right of the path of the god are twelve uraei, who lighten the darkness by means of the fire which they pour out from their p. 157 mouths: they rest upon objects which suggest that they have received their places in this division because all the appointed funeral rites and ceremonies were duly performed for them (vol. i, p. 201. in front of these are the nine gods who represent the field-labourers in the tuat (vol. i, pp. 204, 205, and each holds a heavy

their forms and names, was believed to ensure to its possessor the power to emerge from the tuat as a spirit equipped for travelling with the sun-god over the sky. the boat of afu-ra makes its way through this region, and on looking at it (vol. i, p. 233) we see on its prow a disk of light encircled by a serpent; the disk is that of the star pestu, and it "guideth this great god into the ways of the darkness which gradually lighteneth, and illumineth those who are on the earth" the boat is now towed by twelve gods, who employ as a rope the immensely long serpent mehen, the tail of which is supposed to be fastened to the front of the boat (vol. i, p. 235; so soon as they have towed the god to the end of this division, and he has set himself in the horizon, they return to their own places

ow that the beings who were unfortunate enough to be cast into them were hacked in pieces by the goddesses who were over them, and then burned in the fierce fire provided by set-heh and the goddesses until they were consumed. the pits of fire were, of course, suggested by the red, fiery clouds which, with lurid splendour, often herald the sunrise in egypt. as the sun rose, dispersing as he did so the darkness of night, and the mist and haze which appeared to cling to him, it was natural f or the primitive peoples of egypt to declare that his foes were being burned in his pits or lakes of fire. the redder and brighter the fiery glare, the more effective would the burning up of the foes be thought to be, and it is not difficult to conceive the horror which would rise in the minds of supersti

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ophy- hp blavatsky.txt q. all this does not explain to me how this illusion called the universe originates; how the conscious to be, proceeds to manifest itself from the unconsciousness that is. a. it is unconsciousness only to our finite consciousness. verily may we paraphrase st. john and say: and (absolute) light (which is darkness) shineth in darkness (which is illusionary material light; and the darkness comprehendeth it not. this absolute light is also absolute and immutable law. whether by radiation or emanation-we need not quarrel over terms-the universe passes out of its homogeneous subjectivity onto the first plane of manifestation, of which planes there are seven, we are taught. with each plane it becomes more dense and material until it reaches this, our plane, on which the onl

HINE PHIL ASPECTS OF EVOCATION

eady been noted by eod initiates. from the foregoing, i would suggest that yog-sothoth is quite possible a kind of .guide. entity that appears in many cultures as the .guardian. of the underworld entered through ascs, though one which is capable of manifesting as a series, perhaps, of electro- magnetic phenomena. the entity which coheres in the form we understand as yog-sothoth is a .window. into the darkness of the unknown, and perhaps by creating 40 interfaces, or personae through which we may glean information, we can attain further insights into the way we interact with our universe. having theorised thus far, what only remains is to go forth and evoke! postscript .from the ancient hills i come. this essay is largely the result of reading other people.s research and shaping it together

HP LOVECRAFT A DARK LORE

yew'll know, boys, arter i'm gone, whether they git me er not. ef they dew, they'll keep up a-singin' an' laffin' till break o' day. ef they dun't they'll kinder quiet daown like. i expeck them an' the souls they hunts fer hev some pretty tough tussles sometimes' on lammas night, 1924, dr houghton of aylesbury was hastily summoned by wilbur whateley, who had lashed his one remaining horse through the darkness and telephoned from osborn's in the village. he found old whateley in a very grave state, with a cardiac action and stertorous breathing that told of an end not far off. the shapeless albino daughter and oddly bearded grandson stood by the bedside, whilst from the vacant abyss overhead there came a disquieting suggestion of rhythmical surging or lapping, as of the waves on some level

ding, but kept it in check as he cautiously scouted about- finding a still-intact barrel amid the dust, and rolling it over to the open window to provide for his exit. then, bracing himself, he crossed the wide, cobweb-festooned space toward the arch. half-choked with the omnipresent dust, and covered with ghostly gossamer fibres, he reached and began to climb the worn stone steps which rose into the darkness. he had no light, but groped carefully with his hands. after a sharp turn he felt a closed door ahead, and a little fumbling revealed its ancient latch. it opened inward, and beyond it he saw a dimly illumined corridor lined with worm-eaten panelling. once on the ground floor, blake began exploring in a rapid fashion. all the inner doors were unlocked, so that he freely passed from ro

italians had nearly gone mad with fright. those living near the dreaded church had sworn that the thing in the steeple had taken advantage of the street lamps' absence and gone down into the body of the church, flopping and bumping around in a viscous, altogether dreadful way. towards the last it had bumped up to the tower, where there were sounds of the shattering of glass. it could go wherever the darkness reached, but light would always send it fleeing. when the current blazed on again there had been a shocking commotion in the tower, for even the feeble liglit trickling through the grime-blackened, louvre-boarded windows was too much for the thing. it had bumped and slithered up into its tenebrous steeple just in time- for a long dose of light would have sent it back into the abyss wh

these are the entries- or all that can be made of them: lights still out- must be five minutes now. everything depends on lightning. yaddith grant it will keep up. some influence seems beating through it. rain and thunder and wind deafen. the thing is taking hold of my mind. trouble with memory. i see things i never knew before. other worlds and other galaxies. dark. the lightning seems dark and the darkness seems light. it cannot be the real hill and church that i see in the pitch-darkness. must be retinal impression left by flashes. heaven grant the italians are out with their candles if the lightning stops! what am i afraid of? is it not an avatar of nyarlathotep, who in antique and shadowy khem even took the form of man? i remember yuggoth, and more distant shaggai, and the ultimate v

bly into that half-tangible miasma of murk and foulness and anguished frenzy; and then he saw that something dark was leaping clumsily and frantically up and down at the bottom of the narrow shaft, which must have been from twenty to twenty-five feet below the stone floor where he lay. the torch shook in his hand, but he looked again to see what manner of living creature might be immured there in the darkness of that unnatural well; left starving by young ward through all the long month since the doctors had taken him away, and clearly only one of a vast number prisoned in the kindred wells whose pierced stone covers so thickly studded the floor of the great vaulted cavern. whatever the things were, they could not lie down in their cramped spaces; but must have crouched and whined and wait

effort to square the sound he conceived with the letters he found carved. weird and menacing in that abyss of antique blasphemy rang his voice; its accents keyed to a droning sing-song either through the spell of the past and the unknown, or through the hellish example of that dull, godless wail from the pits whose inhuman cadences rose and fell rhythmically in the distance through the stench and the darkness. y'ai 'ng'ngah, yog-sothoth h'ee-l'geb f'ai throdog uaaah! but what was this cold wind which had sprung into life at the very outset of the chant? the lamps were sputtering woefully, and the gloom grew so dense that the letters on the wall nearly faded from sight. there was smoke, too, and an acrid odour which quite drowned out the stench from the far-away wells; an odour like that he

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

period. the beings seemed to have had no trouble in adapting themselves to part-time- and eventually, of course, whole-time- residence under water, since they had never allowed their gill systems to atrophy. there were many sculptures which showed how they had always frequently visited their submarine kinsfolk elsewhere, and how they had habitually bathed on the deep bottom of their great river. the darkness of inner earth could likewise have been no deterrent to a race accustomed to long antarctic nights. decadent though their style undoubtedly was, these latest carvings had a truly epic quality where they told of the building of the new city in the cavern sea. the old ones had gone about it scientifically- quarrying insoluble rocks from the heart of the honeycombed mountains, and employ

HP LOVECRAFT CELEPHAIS

even the sky ahead was empty and unit by the crumbling moon and the peering stars. faith had urged him on, over the precipice and into the gulf, where he had floated down, down, down; past dark, shapeless, undreamed dreams, faintly glowing spheres that may have been partly dreamed dreams, and laughing winged things that seemed to mock the dreamers of all the worlds. then a rift seemed to open in the darkness before him, and he saw the city of the valley, glistening radiantly far, far below, with a background of sea and sky, and a snowcapped mountain near the shore. kuranes had awakened the very moment he beheld the city, yet he knew from his brief glance that it was none other than celephais, in the valley of ooth-nargai beyond the tanarian hills where his spirit had dwelt all the eternit

HP LOVECRAFT FROM BEYOND

house. now he was no less a fanatic, but his desire to speak had conquered his resentment, and he had written me imperatively in a hand i could scarcely recognize. as i entered the abode of the friend so suddenly metamorphosed to a shivering gargoyle, i became infected with the terror which seemed stalking in all the shadows. the words and beliefs expressed ten weeks before seemed bodied forth in the darkness beyond the small circle of candle light, and i sickened at the hollow, altered voice of my host. i wished the servants were about, and did not like it when he said they had all left three days previously. it seemed strange that old gregory, at least, should desert his master without telling as tried a friend as i. it was he who had given me all the information i had of tillinghast aft

HP LOVECRAFT HYPNOS

ul such a seal of fright as may never in life be removed; not that which drew the shrieks and excited the convulsions which caused lodgers and police to break down the door. it was not what i heard, but what i saw; for in that dark, locked, shuttered, and curtained room there appeared from the black northeast corner a shaft of horrible red-gold light-a shaft which bore with it no glow to disperse the darkness, but which streamed only upon the recumbent head of the troubled sleeper, bringing out in hideous duplication the luminous and strangely youthful memory-face as i had known it in dreams of abysmal space and unshackled time, when my friend had pushed behind the barrier to those secret, innermost and forbidden caverns of nightmare. and as i looked, i beheld the head rise, the black, liq

HP LOVECRAFT POETRY AND THE GODS

ons. the gods are patient, and have slept long, but neither man nor giant shall defy the gods forever. in tartarus the titans writhe and beneath the fiery aetna groan the children of uranus and gaea. the day now dawns when man must answer for centuries of denial, but in sleeping the gods have grown kind and will not hurl him to the gulf made for deniers of gods. instead will their vengeance smite the darkness, fallacy and ugliness which have turned the mind of man; and under the sway of bearded saturnus shall mortals, once more sacrificing unto him, dwell in beauty and delight. this night shalt thou know the favour of the gods, and behold on parnassus those dreams which the gods have through ages sent to earth to show that they are not dead. for poets are the dreams of gods, and in each an

HP LOVECRAFT THE BEAST IN THE CAVE

s was close at hand; now very close. i could hear the laboured breathing of the animal, and terror-struck as i was, i realised that it must have come from a considerable distance, and was correspondingly fatigued. suddenly the spell broke. my right hand, guided by my ever trustworthy sense of hearing, threw with full force the sharp-angled bit of limestone which it contained, toward that point in the darkness from which emanated the breathing and pattering, and, wonderful to relate, it nearly reached its goal, for i heard the thing jump landing at a distance away, where it seemed to pause. having readjusted my aim, i discharged my second missile, this time moat effectively, for with a flood of joy i listened as the creature fell in what sounded like a complete collapse and evidently remain

rance of the cave, and had, from his own intuitive sense of direction, proceeded to make a thorough canvass of by-passages just ahead of where he had last spoken to me, locating my whereabouts after a quest of about four hours. by the time he had related this to me, i, emboldened by his torch and his company, began to reflect upon the strange beast which i had wounded but a short distance back in the darkness, and suggested that we ascertain, by the flashlight's aid, what manner of creature was my victim. accordingly i retraced my steps, this time with a courage born of companionship, to the scene of my terrible experience. soon we descried a white object upon the floor, an object whiter even than the gleaming limestone itself. cautiously advancing, we gave vent to a simultaneous ejaculati

HP LOVECRAFT THE MUSIC OF ERICH ZANN

ing him to his senses. he did not respond, and still the viol shrieked on without slackening. i moved my hand to his head, whose mechanical nodding i was able to stop, and shouted in his ear that we must both flee from the unknown things of the night. but he neither answered me nor abated the frenzy of his unutterable music, while all through the garret strange currents of wind seemed to dance in the darkness and babel. when my hand touched his ear i shuddered, though i knew not why knew not why till i felt the still face; the ice-cold, stiffened, unbreathing face whose glassy eyes bulged uselessly into the void. and then, by some miracle, finding the door and the large wooden bolt, i plunged wildly away from that glassy-eyed thing in the dark, and from the ghoulish howling of that accurse

HP LOVECRAFT THE NAMELESS CITY

at were more of the steep steps, and i was still scrambling down interminably when my failing torch died out. i do not think i noticed it at the time, for when i did notice it i was still holding it above me as if it were ablaze. i was quite unbalanced with that instinct for the strange and the unknown which had made me a wanderer upon earth and a haunter of far, ancient, and forbidden places. in the darkness there flashed before my mind fragments of my cherished treasury of daemonic lore; sentences from alhazred the mad arab, paragraphs from the apocryphal nightmares of damascius, and infamous lines from the delirious image du monde of gauthier de metz. i repeated queer extracts, and muttered of afrasiab and the daemons that floated with him down the oxus; later chanting over and over aga

ther examination, i found that they were firmly fastened. i saw that the passage was a long one, so floundered ahead rapidly in a creeping run that would have seemed horrible had any eye watched me in the blackness; crossing from side to side occasionally to feel of my surroundings and be sure the walls and rows of cases still stretched on. man is so used to thinking visually that i almost forgot the darkness and pictured the endless corridor of wood and glass in its low-studded monotony as though i saw it. and then in a moment of indescribable emotion i did see it. just when my fancy merged into real sight i cannot tell; but there came a gradual glow ahead, and all at once i knew that i saw the dim outlines of a corridor and the cases, revealed by some unknown subterranean phosphorescence

HP LOVECRAFT THE OUTSIDER

ight i climbed the worn and aged stone stairs till i reached the level where they ceased, and thereafter clung perilously to small footholds leading upward. ghastly and terrible was that dead, stairless cylinder of rock; black, ruined, and deserted, and sinister with startled bats whose wings made no noise. but more ghastly and terrible still was the slowness of my progress; for climb as i might, the darkness overhead grew no thinner, and a new chill as of haunted and venerable mould assailed me. i shivered as i wondered why i did not reach the light, and would have looked down had i dared. i fancied that night had come suddenly upon me, and vainly groped with one free hand for a window embrasure, that i might peer out and above, and try to judge the height i had once attained. all at once

ied that night had come suddenly upon me, and vainly groped with one free hand for a window embrasure, that i might peer out and above, and try to judge the height i had once attained. all at once, after an infinity of awesome, sightless, crawling up that concave and desperate precipice, i felt my head touch a solid thing, and i knew i must have gained the roof, or at least some kind of floor. in the darkness i raised my free hand and tested the barrier, finding it stone and immovable. then came a deadly circuit of the tower, clinging to whatever holds the slimy wall could give; till finally my testing hand found the barrier yielding, and i turned upward again, pushing the slab or door with my head as i used both hands in my fearful ascent. there was no light revealed above, and as my hand

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

le notice. it occurred to me that i must be in a highly nervous state to let a few random creakings set me off speculating in this fashion- but i regretted none the less that i was unarmed. at length, feeling a fatigue which had nothing of drowsiness in it, i bolted the newly outfitted hall door, turned off the light, and threw myself down on the hard, uneven bed- coat, collar, shoes, and all. in the darkness every faint noise of the night seemed magnified, and a flood of doubly unpleasant thoughts swept over me. i was sorry i had put out the light, yet was too tired to rise and turn it on again. then, after a long, dreary interval, and prefaced by a fresh creaking of stairs and corridor, there came that soft; damnably unmistakable sound which seemed like a malign fulfillment of all my app

ways, and chose the nearest as my route out. the hall-way inside was black, and when i reached the opposite end i saw that the street door was wedged immovably shut. resolved to try another building, i groped my way back toward the courtyard, but stopped short when close to the doorway. for out of an opened door in the gilman house a large crowd of doubtful shapes was pouring- lanterns bobbing in the darkness, and horrible croaking voices exchanging low cries in what was certainly not english. the figures moved uncertainly, and i realized to my relief that they did not know where i had gone; but for all that they sent a shiver of horror through my frame. their features were indistinguishable, but their crouching, shambling gait was abominably repellent. and worst of all, i perceived that o

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

or my now incoherent torrent of shuddering inquiry. then the voice of warren in a pitch of wilder consternation "carter! for the love of god, put back the slab and get out of this if you can! quick--leave everything else and make for the outside--it's your only chance! do as i say, and don't ask me to explain" i heard, yet was able only to repeat my frantic questions. around me were the tombs and the darkness and the shadows; below me, some peril beyond the radius of the human imagination. but my friend was in greater danger than i, and through my fear i felt a vague resentment that he should deem me capable of deserting him under such circumstances. more clicking, and after a pause a piteous cry from warren "beat it! for god's sake, put back the slab and beat it, carter" something in the

HP LOVECRAFT THE TREE

him. at last the end drew near, and kalos discoursed of things beyond this life. musides, weeping, promised him a sepulchre more lovely than the tomb of mausolus; but kalos bade him speak no more of marble glories. only one wish now haunted the mind of the dying man; that twigs from certain olive trees in the grove be buried by his resting place-close to his head. and one night, sitting alone in the darkness of the olive grove, kalos died. beautiful beyond words was the marble sepulchre which stricken musides carved for his beloved friend. none but kalos himself could have fashioned such basreliefs, wherein were displayed all the splendours of elysium. nor did musides fail to bury close to kalos' head the olive twigs from the grove. as the first violence of musides' grief gave place to re

HP LOVECRAFT THE WHITE SHIP

er the brink of the torrent. out of that crash came darkness, and i heard the shrieking of men and of things which were not men. from the east tempestuous winds arose, and chilled me as i crouched on the slab of damp stone which had risen beneath my feet. then as i heard another crash i opened my eyes and beheld myself upon the platform of that lighthouse whence i had sailed so many aeons ago. in the darkness below there loomed the vast blurred outlines of a vessel breaking up on the cruel rocks, and as i glanced out over the waste i saw that the light had failed for the first time since my grandfather had assumed its care. and in the later watches of the night, when i went within the tower, i saw on the wall a calendar which still remained as when i had left it at the hour i sailed away

INFERNAL UNION

ed to the caves in the shores of the red sea where she mated with demons and spawned the lilim or lilitu, the succubi or sexual vampires.[it has also been said that lilith, adams first wife was the astral image of his desire (which apparently was more than he expected)(pg.270. the lilim were widely feared by the jews, patriarchic or not. mirrors were considered to be a possible point of access to the darkness of the place where lilith resides (apart from this occult reference, a very feminist point may be taken from this itself as young girls were warned against using mirrors too much and falling into liliths trap. charms were created to protect against the threat of succubus attacks (lilith is in the qlippothic sphere, lust) and infants from being killed by lilith or her children. her ear

INITIATION INTO HERMETICS

hape, he only has to mentally take the shape of a gnome. moreover, he must identify himself with the earth element, i.e, load his whole shape with the earth element without any accumulation. now the magician has to imagine nothing else but to sink down into the subterranean realm of the earth. suddenly he will feel deep darkness surrounding him everywhere. is imagination forms a lamp illuminating the darkness with its bright light. at first he will not discern very much, but by repeating this experiment several times his eyes will become accustomed to this dimness so that he will discriminate beings in his own shape wishing to contact him. after a lot of attempts he will see the sprite folk more distinctly; he will even have the opportunity of seeing them diligent in their business. but be

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

your actions. fear of the unverifiable all humans on any religious or philosophical path fear that in the end there is no "proof" of what is believed. the quest for immortality might be a unicorn-hunt, the quest for sovereignty might be just good psychology for motivating ourselves for years. but this fourth stage of the quest for sovereignty gives us the test of our ideas. as we begin to unlock the darkness within, our "accidents" and "slips" begin to take us to places where the truths of our lives can be uncovered. as we exude confidence we attract the type of seeker that wants to put forth what we have, so we have a living laboratory to see if our ideas work. as we discover the nature of attitude, we begin to understand what has gone on in our lives, and who we are- we forgive ourselve

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

f misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified with christ on the eve of his nativity, as the soul of the crucified king of light at the moment prior to his dawn on earth. the lord mahazhael may be evoked to preside over festivities of midwinter and the new year s birth. his gift is the sunlight of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us! sovereign witch-father of the horned serpent s knowledge! our blessing and our curse upon thee, for thou art twain of mask and face! in all blessing we adore thee as the corn-king, crowned amid

INVOCATION OF THE ADVERSARY

the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkened image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingd

ISIS UNVEILED

. this third light is 'the father of au things that live' as eua is the 'mother of all that live* he is the creator who calls inert matter into life, through his vivi^tng spirit, and, therefore, is called the ancient of the world. abatur is the 'father' who creates the first adam, who creates in his turn the second. abatur opens a gate and walks to the dark water (chaos, and looking down into it, the darkness refiects the image of himself. and lo! a son is formed the logos or demiurge; fetahu, who is the builder of the material world, is called into existence. according to the gnostic dogma, this was the metatron, the archangel gabriel, or mes- senger of life; or, as the biblical allegoiy has it, the androgynous adam- kadmon ag^n, the son who, with his father's spirit, produces the anointe

JASMUHEEN THE FOOD OF GODS

vel of consciousness in the one meditating. modern research has now revealed why as spending long periods of time in darkness allows for the accumulation and synthesis of psychedelic chemicals in the brain, such as pinoline, which affects the neurotransmitters of the brain and brings visions and dream states into our waking consciousness. as mantak writes in his booklet on darkness technology: in the darkness environment chemical changes occur in the neuro-endocrine system as serotonin converts to melatonin which prepares the bio-system to receive the finer and subtler energies involved in higher consciousness experiences e.g. divine communion, revelation and communication. melatonin is produced in the pineal gland and affects the major organs systems, quieting the sympathetic nervous syst

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ne staircase, seemingly of extraordinary depth, for he saw nothing below. the country fellow had not the slightest idea of where this could lead to; but being a man, though a rustic and a clown, of courage, and most probably urged by his idea that the staircase led to some secret repository where treasure lay buried, he descended the first few steps cautiously, and tried to peer in vain down into the darkness. this seemed impenetrable; but there was some object at a vast, cold distance below. looking up to the fresh air and seeing the star venus the evening star shining suddenly like a planet, in encouraging, unexpected brilliancy, although the sky had still some beautiful placid sunset light in it, the puzzled man left the upper ground, and descended silently a fair, though a somewhat bro

st staircase, and still going down into deep, cold darkness. the man cast a glance upward, as if questioning the small amount of light from the upper world which shot down, whether he should continue his search or desist and return. all was stillest of the still about him; but he saw no reason particularly to fear. so, imagining that he would in some way soon penetrate the mystery, and feeling in the darkness by his hands upon the wall, and by his toes to make sure firs ton each step, he resolutely descended; and he deliberately counted the underground chamber. 7 two hundred and twenty steps. he felt no difficulty in his breathing, except a certain sort of aromatic smell of distant incense, that he thought egyptian, coming up now and then from below, as if from another, though a subterrane

ther. the connection is intimate between the higher and the lower, because all is a perpetual aspiration, or continuous descent: one long, immortal chain, whose sequence is never-ending, reaches by impact with that immediately above, and by contact with that immediately below, from the very lowest to the very highest. so true is it that god loves to retire into his clouded throne; and, thickening the darkness that encompasses his most awful majesty, he inhabits an inaccessible light, and lets none into his truths but the poor in spirit. the rosicrucians contended that these so 190 the rosicrucians. poor in spirit meant themselves, and implied their submission and abasement before god. the rosicrucians held that, all things visible and invisible having been produced by the contention of lig

look down upon god spying him at his work! impious mad stupidity; trusting brains, in which the devil (or denier) forges lies forgetting that darkness is only the reversed side of light, as light is only the presented side of darkness and that both are the same. we should know no light without darkness, which shows us the light; just in the same way as we see the wrong side of the light in seeing the darkness when the welcome light appears so to speak. these men want contradiction. they are ruined in their own self-esteem. they are floated upward in the pride of knowledge with wings of wax. they grope in the debris of nature. their knowledge is scientific knowledge. knowledge as an acquisition to enlighten (its only use) is as ashes with the fire all out of it fire which is faith. these ph

he struggle, agitates furiously to fire. fire, triumphing and mastering the matter which lends it its material and strength, when passing into victory brandishes into the calm and the glory of victory, and becomes yellow in its flaming precious gold, and quiet light intense as. the grandest phenomenon-sprung-up skywards; or against gravity; therefore reversing nature's principal law. the intenser the darkness, or the mass of matter (the rosicrucians other side of spirit, and of light, the greater the light, and the greater the spirit and vivacity and force in the liberation into light (and into spirit) of the darkness and the matter; when its farthest-winnowed atoms are forced asunder in the darts of the fire, and turned inside-outwards. see pages 337, 338, 339. this is the holy grail, or

JESSUP MK THE CASE FOR THE UFO

rept up behind his unsuspecting victim as he went to the well, seizing the bucket and killing him with it. one of the guests at the lerch farm that night, driven mad with jealousy over the attentions oliver was giving to lillian hirsch, may have 98 been a amateur ventriloquist. did he murder oliver and conceal his body somewhere? if so, how did he manage it? the entire farm was searched. aided by the darkness, did this guest simulate olivers' voice and "throw" it into the air, thereby confusing the other startled guests? or was oliver lerch, by some unknown trick of nature, sucked into another dimension (fate, september, 1950) as a corollary to the disappearance of oliver lerch, a mr. h.m. cranmer of hammersley fork, pennsylvania, wrote a letter tot he editor of fate magazine which we repr

KETAB E SIYAH

orn of aboriginal mummu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he

until this day only my heart knew this truth and my blind thought would ever deny it. 44 now satanael has brought light to my darkness and has given my soul new hope, a new promise, to be most earnestly sought, and a quest to which i am equal, most willing to pursue. therefore i enjoin you, my brothers, take up your stand by my side, the standard of satan, shining before you, like a fire-brand in the darkness spewed forth from the throat of michael, following, marching to the pulse of your blood, satan to his promised tomorrow, and know once more that gilded prize, that deep-nurtured flame, which is named 'destiny. tarry not, my brave brothers, for the rallying clarion shall not be sounded twice" his words did rage like fire across the host before me as he came to stand at my side, like a

orn of aboriginal mummu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. 74 the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple and held by a clasp of gold bestudded with many precious stones. he

ut until this day only my heart knew this truth and my blind thought would ever deny it. now satanael has brought light to my darkness and has given my soul new hope, a new promise, to be most earnestly sought, and a quest to which i am equal, most willing to pursue. therefore i enjoin you, my brothers, take up your stand by my side, the standard of satan, shining before you, like a fire-brand in the darkness spewed forth from the throat of michael, following, marching to the pulse of your blood, satan to his promised tomorrow, and know once more that gilded prize, that deep-nurtured flame, which is named 'destiny. tarry not, my brave brothers, for the rallying clarion shall not be sounded twice" his words did rage like fire across the host before me as he came to stand at my side, like a

we confounded, the shedim, our leader departed; his people ignorant of his fate and circumstance. all chadel was in uproar, unknowing of which path to puruse or forsake. sorely indeed did we miss your sage guidance and were afeared of the future that you had taught us to love. from the high gates of the city, sent forth were searchers by the anguished shedim to find their most glorious leader in the darkness of the lower earth. for four weeks have they searched these caverns, crying out your great name in each grotto, one by one, despondent, returning to the walls of chadel in defeat. the last of the searchers is aset, when all others had forsaken the quest she alone sustained in darkness. now she shall return in triumph. yet, my teacher, instruct me: what, in this dark place, do you seek

grotto, one by one, despondent, returning to the walls of chadel in defeat. the last of the searchers is aset, when all others had forsaken the quest she alone sustained in darkness. now she shall return in triumph. yet, my teacher, instruct me: what, in this dark place, do you seek? what secrets does this unlit sea give up and why do you tarry at its shore, forsaking those who have followed into the darkness of these caves your true and noble purpose? tell what it is that you sought, whilst those that you abandoned sought you, and if such seeking met with success as did my search for the one most dear and most treasured to our hearts" not so long had i thought it, that i sat in contemplation by that sea and not such pains had i sought to inflict upon my noble shedim. turning now to aset

KNOWLEDGE LECTURE ONE

black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both

LAITMAN M BASIC CONCEPTS IN KABBALAH

f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 83 drawing 3 the first 2,000 years refer to the head, meaning this period receives the small light (nefesh) because the sefirot are inversely related to the creator s light that fills them. the first group (higher sefirot) appears first: hochma, bina, daat, albeit these are filled with a small light. this first 2,000-year period is called the darkness period. during the second 2,000 years, when the second group of sefirot (hesed, gevura, and tifferet) develops, the light of nefesh that filled the first group of sefirot descends to the second one, and the light of ruach fills the first group. these 2,000 years, following the darkness period, are called the torah period. the third group of sefirot, netzah, hod, and yesod, takes the l

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

made the condition of darkness for the sole purpose of compelling us to develop a need for his help, and in order to draw us closer to him. indeed, the creator made such conditions specifically for those individuals whom he desires to draw closer to him. thus, it is important to realize that the elevation of an individual from the state of darkness brings delight to the creator, since the greater the darkness from which a person has emerged, the clearer the recognition of the creator s our perceptions- 79- greatness, and the greater the appreciation of one s new spiritual state. but even while perceiving the darkness, being blind to the creator s rule and lacking faith in him, by using our willpower, we can try to find a way out of the darkness with the help of a book or a teacher, until w

le perceiving the darkness, being blind to the creator s rule and lacking faith in him, by using our willpower, we can try to find a way out of the darkness with the help of a book or a teacher, until we can perceive at least a tiny ray of light, a weak perception of the creator. then, by making this ray of light stronger and stronger by cultivating constant thoughts of the creator, we can escape the darkness and enter into the light. going even further, if we realize that these states of darkness are necessary for spiritual advancement, and are even desirable, and sent to us by the creator himself, then we will welcome them. we will recognize that the creator has offered us the gift of perceiving shadows, or the incomplete darkness, so that we may seek the source of the light. however, if

ged in altruistic acts. it is said by the kabbalists "the needs of your people are great, but their wisdom is slight" the needs are great precisely because the wisdom is slight. rabbi yehuda ashlag said "our state can be likened to the state of the king s son, who was placed by his father in a palace filled with all kinds of treasures but with no light with which to see it all. so the son sits in the darkness and lacks only the light in order to possess the riches. he even has a candle with him (the creator sends him the possibility to begin the advance toward himself, as it is said: the soul of a human being is the candle of the creator. one needs only to light it by his own desire" stages of correction- 359- rabbi yehuda ashlag said "although it is said that the goal of creation is incom

hing of the creator and receive it immediately, this is denoted as "light, or "day. but if we are plagued by doubts about the existence of the creator and about his management of the universe, this situation is called "darkness" or "night" to better phrase it, the concealment of the creator is known as "darkness "since it arouses in a person doubts and incorrect thoughts, which are felt by him as the darkness of the night. our true goal should not be to perceive the creator and grasp his actions, since this, in itself, is a purely egoistic desire. a human being will not be able to withstand the enormous pleasure resulting from the attained perceptions and will return to the egoistic state. the real objective should be the desire to receive from the creator the strength to proceed against t

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ion will be perceived as threatening and evil, induced by the disparity of form between the egoistic individual and the upper bounty, whose nature is bestowal. disclosure of the creator in a state of disparity of form brings darkness to one s life. this darkness is the back side of the upper light. the upper light already fills us, but we are presently unable to discover it, and the appearance of the darkness serves as a clarion that invites us to change our attitude to reality and discover the upper light. the sixth sense is not added to the five senses; rather it stands above them, separately. just as our will to receive perceives the corporeal reality with five modes of perception, which are our five senses, so our sixth sense comprises five modes of perception of the higher reality. wi

LAITMAN M THE KABBALAH EXPERIENCE

priests capable of doing what moses did and even more? if i possess the same powers and i have everything v then how can i know that your god is better? a: there is only one power: the creator. he influences man in a variety of ways, using contradicting forces. thus he forms man, affecting him in various ways, generating various reactions. in these ways, we develop an attitude to the light and to the darkness, and an understanding of giving and receiving and so on. the created desire in its entirety, which is equal to the creator s greatness, is called pharaoh. a born man receives only a small desire, and little by little discovers his pharaoh, rising spiritually to the extent that he can overcome him. the difference between the creator and pharaoh is not in the power, but in the goal. if

attempts to feel the spiritual..171 confidence and faith..171 the awakening of feelings. 172 unnecessary fears. 172 the righteous and the sinner v constant struggle. 173 how do i avoid falling. 173 spiritual ascents and descents. 175 an abrupt chain reaction..176 adapting to spiritual downfalls..176 sticking with the ascent..176 speed as frequency of corrections..177 discovering the light within the darkness..177 he and i. 178 from despair to bliss. 179 changing situations. 180 on whom do we depend. 180 where s the i..181 me or the creator. 184 reward and punishment. 185 correcting the senses. 186 conscious worthlessness. 187 overcoming indifference. 187 states of indifference. 188 inner struggle. 188 true and bitter, or false and sweet. 189 d e t a i l e d t a b l e o f c o n t e n t s 4

LAITMAN M THE PATH OF KABBALAH

creator and takes us along. we don t know where we are being pulled because the creator is as yet concealed from us. but this point in the soul urges us on to an unknown destination, even though it is still not a real soul. when we begin to work on our spiritual side, the point gradually expands and grows. however, it remains dark because we feel a greater and greater desire for something, hence the darkness. when this point finally grows to the right size, we acquire a screen to surround it, the aim to give, and the light enters this point. the light sorts the desires in the point to five parts that correspond to the attributes of the light: keter, hochma, bina, zeir anpin, and malchut. thus, one acquires a soul. the smallest desire is in keter and the greatest is in malchut. the attribu

s o f s p i r i t ua l e v o l u t i o n 83 tious reality around me, and a person who enters the spiritual realm feels it at once. we begin to need the creator not only when he makes us suffer, but also when he lets us understand that it is he who stands behind the suffering. it is precisely then that we cry for help. in that state, our entire agony is concentrated in the point in the heart where the darkness is felt, and it is in that dark point that our connection with the creator begins. the questions will continue to trouble us until we cross the barrier. although the questions will be asked by the same individual, they will always come with new vessels and new insights. nothing ever regresses, only progresses, and we must experience all these situations. c h a p t e r 2. 3 t h e r e c

correction is characterized by the original desire (the egoism) obtaining an identical nature to that of the light, something that presently is unimaginable. providence operates through the worlds of abya, but these will exist only while there is concealment. the world of nekudim is the root and origin of the evil in our world. the creator uses it to show how light excelleth darkness by inverting the darkness to become like the light. all the worlds exist for the sole purpose of revealing the perfection of the creator, both in man and in creation. therefore, there are two kinds of worlds: in the beginning there is concealment, and afterwards there is completeness. the worlds of bya were created from the broken vessels of the world of nekudim. the vessels of the rosh, meaning the three uppe

s c h a p t e r 6 .1 t h e s e v e n da y s o f c r e at i o n it is written, in the beginning god created the heaven and the earth. now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light from the darkness. and god called the light day, and the darkness he called night. and there was evening and there was morning, one day (genesis 1:1-5. this is how the book of genesis begins. every one of us, when hearing these verses, is moved in some way. over the years, we have been exposed to various interpretations of the verses of the torah on a literal level. however, we rarely settle for such s

ll reach the upper world and the sensation of the complete and sublime reality before the others. but even during the process of correction, if we go through it consciously, through our own efforts, we will feel it as a creative process, as a romantic desire, and not as perpetual beating and torment. the first day of creation and god saw the light, that it was good; and god divided the light from the darkness (genesis 1:4. in the process of creation, we must equalize ourselves with the acts of the creator. hence, our first act should be dividing our thoughts between good (heaven) and bad (earth. this process is called the recognition of evil, meaning the understanding of what is evil. one begins to analyze which of his properties belongs to spirituality and which to corporeality, using kab

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

r 2005) the theosophical publishing house adyar, madras, india 1926 second edition, plate 0. foreword it is once more my privilege to usher into the world, for the helping of the thoughtful, another volume of the series on the hidden side of things written by bishop charles w. leadbeater. true mason that he is, he is ever trying to spread the light which he has received, so that it may chase away the darkness of chaos. to look for the light, to see the light, to follow the light, were duties familiar to all egyptian masons, though the darkness in that ancient land never approached the density which shrouds the west today. this book will be welcomed by all freemasons who feel the beauty of their ancient rite, and desire to add knowledge to their zeal. the inner history of masonry is left as

the subject at first-hand; i can but affirm that this is a clear and definite reality to me, and that by long and careful research, extending over more than forty years, i am absolutely certain of the existence and reliability of this method of investigation. it is no new discovery, for it was known to the wise men of old; but, like so much else of the ancient wisdom, it has been forgotten during the darkness of the early middle ages, and its value is only gradually being rediscovered; so to many it appears unfamiliar and incredible. we have only to remember how utterly inconceivable the wireless telegraph, the telephone, the aeroplane or even the automobile would have seemed to our great-grandfathers, in order to realize that we should be foolish to reject an idea merely because we have n

hematical scholar; far less attention seems to be devoted to making him a man of noble life, an honourable, unselfish, loyal and upright citizen. therefore about many of the most important points in life we are truly left to walk in darkness; and it is precisely from that particular sort of darkness that freemasonry delivers its candidates. therefore they symbolically acknowledge the existence of the darkness, and are willing to go forward through it in search of light. 479. moreover, as is said in the mystic charge, it also symbolizes the blank unconsciousness which follows the passage through the gateway of death, ere the subtler part of the physical body has fallen away. 480. the candidate wears a c c t c about his neck, with the loose end hanging in front, and he is admitted to the lod

t p c cannot err. it is on that c c that the r.w.m. opens the lodge. 654. still one point in the conversation remains for consideration. the officers state that their journey is from the east to the west. this may be taken to refer to the path of the sun, which is typical of the path of the initiate. here we have the well-known solar myth again. the sun is new-born at the beginning of the year in the darkness of winter; he struggles through the clouds of the early spring, which seem to threaten his life; in the summer he rises to his highest point in the sky, giving freely of his life to ripen the corn and the grape. but now enemies close around him; autumn hems him in with its shadows, and at last he falls stricken before the onset of winter. yet, passing through a figurative death in the

n the words of the psalmist: 762. whither shall i go then from thy spirit, or whither shall i go then from thy presence? 763. if i climb up into heaven thou art there; if i go down to hell, thou art there also. 764. if i take the wings of the morning, and remain in the uttermost parts of the sea, even there also shall thy hand lead me, and thy right hand shall hold me. 765. if i say: peradventure the darkness shall cover me; then shall my night be turned to day. 766. yea, the darkness is no darkness with thee, but the night is as clear as the day; the darkness and the light to thee are both alike. 767 (psalm cxxxix, 7-12) 768. certain emblems which are brought prominently before us in the ceremony of the h.r.a. are for us full of solemn signification and valuable suggestion. the meaning of

which his lamp fitted, and when it was laid on that socket its tube was accurately aimed at the corresponding facet of the central altar. each brother (or sister) retained always the same seat, and the coloured glass in the tube of his lantern exactly resembled that in the facet of the altar to which he was opposite. 862. the unveiling of the hidden light 863. after a few minutes of meditation in the darkness the r.w.m. gave a k c, which was answered as usual, and the w.s.w, said: 864. gr.w.m, is it your will that we pray the god ra to unveil the hidden light? h (the god ra is the solar logos, manifesting through the sun. 865. the r.w.m. replied: 866. gra unveils his light when we unveil ours. so give that you may receive. h 867. then he left his seat in the darkness, and walked down to th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

lodges and chapters of the brotherhood. 794. such surely is the destiny that awaits our beloved order in the future; such the splendour that will transfigure the craft in the years that are to come, until within its temple walls once more is raised- not only in symbol but in actual fact- the ladder which stretches between earth and heaven, between men and the grand lodge above, to lead them from the darkness of the world to the fullness of light in god, to the rose which ever blossoms at the heart of the cross, to the blazing star whose shining brings peace and strength and blessing to all the worlds. transmutemini, transmutemini de lapidibus mortuis in lapides vivos philosophicos s. m. i. b. appendix i the degrees of the rite of perfection compared with those of the ancient and accepted

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

erly angels who were cast out of heaven with lucifer after the failure of his revolution. defeated in the celestial realm, the infernal host continues a kind of guerrilla warfare against god s people in the earthly realm, as reflected in a familiar passage from the book of ephesians: for we wrestle not against flesh and blood human but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (6:12. the primary point of their attack is in trying to seduce christians into departing from the path of salvation by teaching falsehoods: the spirit expressly says that in later times some will depart from the faith by giving heed to deceitful spirits and doctrines of demons, through the pretensions of liars.(1 tim. 4:1 2

ritual abuse; united kingdom, ritual abuse in for further reading: robinson, bruce a. pembroke, uk ritual abuse case. http\\www.religioustolerance.org\ra_pembr.htm woffinden, bob, and margaret jervis. independent. london. october 8, 1995, p. 5. peretti, frank e. frank e. peretti is an evangelical christian novelist whose works especially his best-selling this present darkness (1986) and piercing the darkness (1989) feature spiritual warfare between christian demons and angels. the action in these novels moves back and forth between two interacting levels:while angels and devils cross swords in the spiritual realm, peretti s human heroes and heroines do battle with new agers, witches, psychologists, secular education, and other groups viewed as being under demonic influence by conservative

itual realm] the big yellow eyes winced [action in physical realm] we cast you out! andy said [effect in spiritual realm] there was a puff of sulfur, and rafar bent over. tal leaped to his feet [action in physical realm] we rebuke you, rafar! edith shouted again [effect in spiritual realm] rafar screamed. tal s blade had torn him open. while christians have always believed in the power of prayer, the darkness novels picture prayer as having a fantastic, magical efficacy against fallen angels. such dramatic invocations of god s power resembling exorcisms more than prayers provide the paradigms for evangelistic campaigns, such as those of larry lea. lea, a popular televangelist and a leading proponent of spiritual warfare, leads public gatherings at which christian prayer warriors rebuke the

and dramatic. peretti also pictures angels as capable of materializing to help god s chosen, as in this present darkness when the angel betsy materializes to give one of the heroines, bernice krueger, a short motorcycle ride. once bernice has reached her destination, betsy evaporates like some figure out of an occult novel. as with many of the events possession and exorcism 209 that take place in the darkness novels, such eerie encounters reflect a fascination with the supernatural and, more specifically, with angels that has come to characterize contemporary, conservative christianity. see also demons for further reading: hexham, irving. the evangelical response to the new age. in james r. lewis and j. gordon melton, eds. perspectives on the new age. albany: state university of new york p

cifically, with angels that has come to characterize contemporary, conservative christianity. see also demons for further reading: hexham, irving. the evangelical response to the new age. in james r. lewis and j. gordon melton, eds. perspectives on the new age. albany: state university of new york press, 1992. peretti, frank e. this present darkness.westchester, il: crossway books, 1986 .piercing the darkness.westchester, il: crossway books, 1989. peter ellis case in new zealand, a number of ritual abuse cases emerged following a conference that took place in christchurch in 1991. a workshop on satanic ritual abuse was part of the program. following the conference, the notion of ritual abuse was promoted by the mass media. partially because of the media attention, and partially because of

LIBER LXI

29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged unto you. beware lest you interpret them either in the light or in the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one

LIBER AASH

, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is the mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when i

LIBER AZAZEL

ff of the minds of their slaves, i find no fulfilment in slavery. my power is primal and needs no amplification, i have existed and will continue to exist whether held in regard by men or not. i am azazel. i am the lord of the wills of men, not the servant of them. 9. all that which inspires men to a higher form of existence- that is my power, my influence. i am the chaos which brings order. i am the darkness which brings light. 10. hear my word and feel my power, i am the bringer of the dawn, the custodian of the flame- nay, the flame itself. 11. i burn, but shall never be consumed, for my fire is the flame of purity and the exalted nature. i am the uplifting and the consoler. 12. be not mistaken, for though i console, it is a terrible consolation which destroys all that is weak and nurtu

has been a noble guide to mankind from the beginning, she has revealed me to the few whom i claim as my own. 18. to the others, she is a fearsome creature- feeding upon the worthless children of their hearts. 19. a destroyer, and the very depths of my darkness revealed to the unworthy. she is an enemy to be feared, and an ally to be sought- she is the purest of me. 20. my flame burns brightest in the darkness of her night. 21. she is my beloved. she is of my very essence. she is the queen of hell and the nurturer of my divinity in the hearts of mankind. 22. she declares my power openly and without fear of reprisal, she is my majesty and my glory. i have given my very being to her so that it may be made manifest. 23. hear me! hear the mighty words of azazel! prepare for my coming and the re

and he is your gift to me. 11. your majesty is perfected through our union. my majesty is perfected through your will and you power. 12. mankind has known me from the advent of his days. 13. before he was corrupted by blind faith, i taught him the mastery of the five gates to the kingdom of hell. 14. through these, he was able to enter your presence, my lord, the mighty god azazel, and to obtain the darkness for an ally. 15. the first gate is pain. the word of passage is gulgal. the offering is blood. the reward is resilience. 16. the second gate is fear. the word of passage is tzidzadi. the offering is urine. the reward is mindfulness. 17. the third gate is despair. the word of passage is shomudranaj. the offering is tears. the reward is knowledge. 18. the fourth gate is madness. the wor

not be enough. for seeking to make the earth your pit of slaves, you are the most accursed of all. your followers will be isolated and hunted down, and history will remember you as the paragons of barbarism. 6. all false prophets and delusional messiahs, you have been judged and found incompetent. all of your patronizing sermons and false prophecies have emptied your souls of any light. choke on the darkness, it is your reward. 7. liars! you who would claim to be my chosen vessels on this plane, you have also been judged and found pitiful. no pile of bones covered in fat and flesh can speak for me! i am the unbound and unconquerable, i am the mighty lord of this earth and all that it contains. speakers of rabble who claim my mandate for your own, prepare to meet your great and terrible lo

LIBER CORDIS CINCTI SERPENTE

om thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl fd glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee the maidens shall dance, and bright babes be born unto them. thou shalt inspire the proud ones with infinite pride, and the hu

LIBER CXX

war in his heart. mine is the mighty spell that raiseth up him that was fallen. i have taken possession of the lord of darkness; i have rescued the eye of the sun. i have brought forth thoth, and made even the scales of balance. mine is the ureret-crown; maat is in my body; its mouths are of turquoise and rock crystals; my home is among the burrows of lapis-lazuli: i am he that sheddeth light in the darkness: the darkness is made light and bright by me. i have given light in the darkness. i have overthrown the devourers. i have sung praises to them that dwell in the darkness. i have raised up those that wept, that had hidden their faces and sunk down for sorrow; and they did look upon me. hail, for i am he whose voice is silence. i have opened the way; i have made light the darkness; i am

made light and bright by me. i have given light in the darkness. i have overthrown the devourers. i have sung praises to them that dwell in the darkness. i have raised up those that wept, that had hidden their faces and sunk down for sorrow; and they did look upon me. hail, for i am he whose voice is silence. i have opened the way; i have made light the darkness; i am come, having made an end of the darkness, which hath become light indeed (the lights are turned fully on. the candidate is led from the temple to the. of the boat. this boat is 7 cubits in length. it is of green porcelain, and canopied with a heaven of stars, consecrated. at the bow is the golden disk of ra, with his image. the officer says "the paths which are above are laid unto rest. hail thou great god who art in thy boa

LIBER DCLXXI VEL PYRAMIDOS

amid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a snake. sebek is smitten by the thunder. the light breaks forth from under. he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding the beyond. thou in the light and in the night art one, above their moving

LIBER ISRAFEL

ne abode in the silence: unutterable wisdom! all-light! all-power! svb figvra lxiv 3 thoth! hermes! mercury! odin! by whatever name i call thee, thou art still nameless to eternity: come thou forth, i say, and aid and guard me in this work of art. 12. thou, star of the east, that didst conduct the magi! thou art the same all-present in heaven and in hell! thou that vibratest between the light and the darkness! rising, descending! changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on

ion for a more literal rendition. t.s] 4 [a golden dawn title for tarot trump ii, gthe high priestess. h. t.s] 4 liber israfel 16 (a pause) 17. the speech in the silence. the words against the son of night. the voice of tahuti in the universe in the presence of the eternal. the formulas of knowledge. the wisdom of breath. the root of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the scales of the crocodile. the breaking forth of the light!5 18 (follows the lection) 19. there is an end of the speech; let the silence of darkness be broken; let it return into the silence of light. 20. the speaker silently departs; the listeners disperse unto their homes; yea, they disperse unto their homes. 5 [this section is a sl

LIBER LIBERI VEL LAPIDIS LAZULI

writing it is well. this is the voice which shook the earth. 45. eight times he cried aloud, and by eight and by eight shall i count thy favours, oh thou elevenfold god 418! 46. yea, and by many more; by the ten in the twentytwo directions; even as the perpendicular of the pyramid.so shall thy favours be. 47. if i number them, they are one. 48. excellent is thy love, oh lord! thou art revealed by the darkness, and he who gropeth in the horror of the groves shall haply catch thee, even as a snake that seizeth on a little singing-bird. 49. i have caught thee, o my soft thrush; i am like a hawk of mother-of-emerald; i catch thee by instinct, though my eyes fail from thy glory. 50. yet they are but foolish folk yonder. i see them on the yellow sand, all clad in tyrian purple. 51. they draw the

LIBER LIBRAE

bra svb figvra xxx v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 0. learn first.oh thou who aspirest unto our ancient order!.that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who has trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, we

LIBER LVII

s 1+ 6+ 9+ 10, the sephiroth of the middle pillar. but ought we not to have some supreme name for 489, their sum, the middle pillar perfect? yet the sepher sephiroth is silent (we find only 489= lwmg \lcm, the avenger. ed) again, 111 is aleph, the unity, but also lpa, thick darkness, and sa, sudden death. this can only be interpreted as meaning the annihilation of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an expert in samadhi before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelli

LIBER LXI VEL CAUSAE

t. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one

LIBER LXVII THE SWORD OF SONG

ed to kiev on the original quest, and died of typhoid or cholera. in any case, he died at kiev in 1839. this fixes the date of the child.s birth at 1837. his faithful nurse conveyed him safely to england, where his relatives provided for his maintenance and education. with the close of this romantic chapter in his early history we lose all reliable traces for some years. one flash alone illumines the darkness of his boyhood; in 1853, after being prepared for confirmation, he cried out in full assembly, instead of kneeling to receive the blessing of the officating bishop .i renounce for ever this idolatrous church. and was quietly removed. he told mathilde doriac that he had been to eton and cambridge.neither institution, however, preserves any record of scuh admission. the imagination of g

most elementary practices. 742. my eastern friend.60.abdul hamid, of the fort, colombo, on whom be peace. 755. heart.61. heart is a trifling misquotation: this poem is for publication. 810. mind the dark dorrway there !62.this, like so many other (perhaps all) lines in these poems, is pregnant with a host of hidden meanings. not only is it physical, of saying good-bye to a friend: but mental, of the darkness of metaphysics; occult, of the mystical darkness of the threshold of initiation: and physiological, containing allusions to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between

rched the eagle and the man. but his back was uncovered, seeing that he would not turn. and the spirit of the path met him. it was a young girl of two and twenty years, and she warned him that without the serpent5 his ways were but as wool cast into the dyer.s vat. two-and-twenty scales had the serpent, and every scale was a path, and every path was alike an enemy and a friend. so he set out, and the darkness grew upon him. yet could he well perceive a young maiden6 having a necklace of two-and-seventy* it would require many pages to give even a sketch of this remarkable document. the qabalistic knowledge is as authentic as it is profound, but there are also allusions to contemporary occult students, and a certain very small amount of mere absence of meaning. the main satire is of course o

e cases crowley.s own. opus prima materia. a. o. custodes.4 sapiens dominatibur astris. s. s. d. d. ambrosii magi hortis rosarum 79 pearls, big and round like the breasts of a sea-nymph; and they gleamed round like moons. she held in leash the four beasts, but he strode boldly to her, and kissed her full on the lips. wherefore she signed and fell back a space, and he pressed on. now at the end of the darkness a fire glowed: she would have hindered him: clung she to his neck and wept. but the fire grew and the light dazzled her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and

theory. i clearly foresee the one difficulty, and will discuss it in advance. if my conclusions on this point are not accepted, we may at once get back to our previous irritable agnosticism, and look for our messiah elsewhere. but if we can see together on this one point, i think things will go fairly smoothly afterwards. consider1 darkness! can we philosophically or actually regard as different the darkness produced by interference of light and that existing in the mere absence of light? is unity really identical with .9 recurring? do we not mean different things when we speak respectively of 2 sine 60 and of 3? charcoal and diamond are obviously different in the categories of colour, crystallisation, hardness, and so on; but are they not really so even in that of existence? the third ex

LIBER SAMEKH

grade of adeptus minor 3 point i evangelii textus redactus. the invocation magically restored, with the significance of the barbarous names etymologically or qabalistically determined and paraphrased in english. section a. the oath. 1. thee i invoke, the bornless one. 2. thee, that didst create the earth and the heavens. 3. thee, that didst create the night and the day, 4. thee, that didst create the darkness and the light. 5. thou art asar un-nefer1( gmyself made perfect h; whom no man hath seen at any time. 6. thou art ia-besz2( gthe truth in matter h. 7. thou art ia-apophrasz3( gthe truth in motion h. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the male. 10. thou didst produce the seed and the fruit. 11. thou didst form men to love one a

form of a lion. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in his tannhauser:32 and when, invoking often, thou shalt see that formless fire; when all the earth is shaken, the stars abide not, and the moon is gone, all time crushed back into eternity, the universe by earthquake overtaken; light is not, and the thunders roll, the world is done: when in the darkness chaos rolls again in the excited brain: then, o then call not to thy view that visible image of nature; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for, from the confines of material space, the twilight-moving place, the gates of matter, and the dark threshold, bef

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

teous people shall dwell. will stand upon the nidafjoll. snorri fs source here was voluspa, stanza 37, which locates the hall of the family of sindri on nidavellir, that is, on plains, not mountains. why he would make this change is unclear. the second component of nidafjoll, fjoll, just means gmountains h (compare the english gfell h. the first part, however, could be one of at least two things: the darkness of the waning moon or a dwarf name (nidi. see also nidavellir; nidhogg; sindri nidavellir plains, perhaps in the underworld, site of a splendid hall. we find the nidavellir only in voluspa, stanza 37: there stood to the north, on the nidavellir, a hall of gold, of the family of sindri. snorri conflated these plains with the mountains called nidafjoll and said that it was there the hal

e underworld, site of a splendid hall. we find the nidavellir only in voluspa, stanza 37: there stood to the north, on the nidavellir, a hall of gold, of the family of sindri. snorri conflated these plains with the mountains called nidafjoll and said that it was there the hall sindri was located. presumably plains and mountains 238 norse mythology are related. the first part of each name could be the darkness of the waning moon or a dwarf name (nidi. see also nidafjoll; sindri nidhogg (evil-blow) dragon associated with yggdrasil, the world tree. grimnismal mentions nidhogg in two stanzas: 32. ratatosk is the name of a squirrel who shall run on the ash of yggdrasil; words of an eagle he shall carry down and say to nidhogg below. and 35. the ash of yggdrasil suffers difficulty, more than men

LOGOMACHY OF ZOS

certainly give birth to illusions, and we are as vaulted catacombs inhabited by strange phantoms that wait to suck that energy to resurrect, to live, by a memory of that time when we made flesh from dreams. there is no greater mystery than man because of his imperfections, his great love of falsity, his great hatred of his self. ego, with all its varying degrees of consciousness, is our light in the darkness of the unseen and unknown, for it has infinite relatability that will replenish our light. we often feel more in strangers, in new things, forgetting our nearer relatives, so seek relation elsewhere. no! not when. i am forgetting the sticky anticipated near-legacy. that damned something for nothing. chaos is the hyle of order and the future design. if this universe sprang into existen

LUCIFERIAN SORCERY

egardless of family linage and heritage. birthright does make the king, but it does not make the magician. a will to achieve, ambition and the desire and drive make the advancing sorcerer, and through actually practicing the art of magick and witchcraft will the grand awakening occur. there is a path that reveals the manes of the dead, there is a path, from which the wise seek the light, and from the darkness nourish their shades in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path, from which lil

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

tches sabbat/luciferian star sometimes 33 called algol. this ritual was a sethian development of the headless one ritual or bornless one ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. glossary of termsakhu the ka and ba in union, the holy guardian angel and evil genius joined. this is the great work defined, the union of opposites. in thelemic view this would be the beast 666 and babalon conjoined. algol from the arabic al ghul, meaning demon star. algol is symbolized as the chaos star with an averse pentagram in it, representing the individual star or consciousne

LUCIFERIAN SORCERY AND SET TYPHON

was the seraph who with a flaming sword and beautiful visage guarded the throne of god in the heavens. it was because of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then became as daemon also, holding both quality of darkness and light. lucifer fell unto earth and sought the very knowledge of earth, and within it the powers that such the darkness would bring. iblis, a title of shaitan is described in ancient texts as a spirit of fire, one whose eternal flame would bow before no one, not even a god force. iblis/shaitan understood he was unique and powerful within his being, and that by separating himself from the natural order, would become as a god. azothoz presents a cipher in poem on the nature of the adversary and becoming

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

the luciferic shadows and promethean light! cain, wanderer of the desert dawn, embrace now my way which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucife eluciferian witchcraft-the mystery revealed by michael ford 2001 there is a path which reveal the manes of the dead, there is a path from which the wise seek the light, and from the darkness nourish their shades in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path from which lili

s of the watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died, their spirits did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. this lore exists within our minds and holds strength within our minds eye. the initiate into the shadows of the sabbatic path understands the darkness and light within he/she, how to master it and use the insight to improve his or her life. the luciferian path is one of knowledge and must be held with an open mind. different paths teach many different things, and should be understood as suucin the united states of america on acid-free paper to all free thinkers, past, present, and ever to be this page intentionally left blank human

MAGIC AND SPELLS

tems created by weave users, but the differences are profound. spell-like effects generated from shadow weave items have the same benefits and limitations that a shadow weave spellcaster has: effects from the schools of enchantment, illusion, and necromancy gain a +1 bonus on their save dcs and a +1 bonus on caster level checks to overcome spell resistance. the same benefits apply to effects with the darkness designator. effects from the schools of evocation and transmutation have their caster levels reduced by one (though their costs are based on the original caster level. the reduced caster level affects the spell's range, duration, damage, and any other level-dependent variables the effect might have. the effect's save dc is reduced by -1 and caster level checks to overcome spell resist

nal +1 for every four caster levels (maximum bonus +8. the subject can see through the armor as if it did not exist and is also afforded darkvision with a range of 60 feet. finally, the subject gains a +2 saving throw bonus against any holy, good, or light spells or effects. undead creatures that are subjects of armor of darkness also gain +4 turn resistance. you create an area of total darkness. the darkness is impenetrable to normal vision and darkvision, but you can see normally within the blacklit area. creatures outside the spell's area, even you, cannot see through it. you can cast the spel on a point in space, but the effect is stationary unless you cast it cast on a mobile object. you can cast the spell on a creature, and the effect then radiates from the creature and moves as it m

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the happiness of unity with the gods. the druids taught that all men would be saved, but that some must return to earth many times to learn the lessons of human life and to overcome the inherent evil of their own natures. before a candidate was intrusted with the secret doctrines of the druids, he was bound with a vow of secrecy. these doctrines were imparted only in the depths of forests and in the darkness of caves. in these places, far from the haunts of men, the neophyte was instructed concerning the creation of the universe, the personalities of the gods, the laws of nature, the secrets of occult medicine, the mysteries of the celestial bodies, and the rudiments of magic and sorcery. the druids had a great number of feast days. the new and full moon and the sixth day of the moon were

in the mysteries of mithras' hidden power. probably he was taught that the golden crown represented his own spiritual nature, which must be objectified and unfolded before he could truly glorify mithras; for mithras was his own soul, standing as mediator between ormuzd, his spirit, and ahriman, his animal nature. in the second degree he was given the armor of intelligence and purity and sent into the darkness of subterranean pits to fight the beasts of lust, passion, and degeneracy. in the third degree he was given a cape, upon which were drawn or woven the signs of the zodiac and other astronomical symbols. after his initiations were over, he was hailed as one who had risen from the dead, was instructed in the secret teachings of the persian mystics, and became a full-fledged member of th

him. the bull is esoterically the constellation of taurus; the serpent, its opposite in the zodiac, scorpio; the sun, mithras, entering into the side of the bull, slays the celestial creature and nourishes the universe with its blood. click to enlarge the birth of mithras. from montfaucon's antiquities mithras was born out of a rock, which, breaking open, permitted him to emerge. this occurred in the darkness of a subterranean chamber. the church of the nativity at bethlehem confirms the theory that jesus was born in a grotto, or cave. according to dupuis, mithras was put to death by crucifixion and rose again on the third day. next: the ancient mysteries and secret societies, part two sacred texts esoteric index previous next p. 25 the ancient mysteries and secret societies part two the e

also founded the mysteries. ceres appeared before pluto, god of the souls of the dead, and pleaded with him to allow persephone to return to her home. this the god at first refused to do, because persephone had eaten of the pomegranate, the fruit of mortality. at last, however, he compromised and agreed to permit persephone to live in the upper world half of the year if she would stay with him in the darkness of hades for the remaining half. the greeks believed that persephone was a manifestation of the solar energy, which in the winter months lived under the earth with pluto, but in the summer returned again with the goddess of productiveness. there is a legend that the flowers loved persephone and that every year when she left for the dark realms of pluto, the plants and shrubs would die

e body during steep, or at least was made capable of leaving by the special training which undoubtedly they were in a position to give. thus persephone would remain as the queen of pluto's realm during the waking hours, but would ascend to the spiritual worlds during the periods of sleep. the initiate was taught how to intercede with pluto to permit persephone (the initiate's soul) to ascend from the darkness of his material nature into the light of understanding. when thus freed from the shackles of clay and crystallized concepts, the initiate was liberated not only for the period of his life but for all eternity, for never thereafter was he divested of those soul qualities which after death were his vehicles for manifestation and expression in the so-called heaven world. in contrast to t

themselves either wise or truly religious. next: the life and teachings of thoth hermes trismegistus sacred texts esoteric index previous next p. 37 the life and teachings of thoth hermes trismegistus thunder rolled, lightning flashed, the veil of the temple was rent from top to bottom. the venerable initiator, in his robes of blue and gold, slowly raised his jeweled wand and pointed with it into the darkness revealed by the tearing of the silken curtain "behold the light of egypt" the candidate, in his plain white robe, gazed into the utter blackness framed by the two great lotus-headed columns between which the veil had hung. as he watched, a luminous haze distributed itself throughout the atmosphere until the air was a mass of shining particles. the face of the neophyte was illumined by

MASTERING WITCHCRAFT

ble calamity, we again know instinctively that science is ultimately irrelevant, and we once again experience the old childhood terrors. we are still powerless in the face of overmastering fate. science still completely fails to come to grips with that outer darkness beyond the flickering ring of light. however, down the ages it has seemed to some intrepid souls that only with weapons forged from the darkness itself, and by the aid of those others before them who have made it their business to know the ways in and out of the unseen world, can any man maybe hope to bend to his will an indifferent fate, whose roots appear to reach back into the outer regions of that night. among those who understand the darkness which is no darkness to them anymore are those that tread the way of witchcraft

teps to becoming a witch or warlock. but remember, the choice was yours. we take no responsibility for the results you may achieve, good or bad. witchcraft is witchcraft. the seeds of success or destruction lie within you and you alone. night is jealous of her secrets and guards them in many ways; but those who succeed in wooing her may reap many rewards. on the other hand, those who timidly shun the darkness win temporary respite only, until such a time as the darkness itself reaches out and takes them when they are least forearmed. introduction before taking any practical steps upon the road to becoming a full-fledged witch, it would be advisable for you to be acquainted with at least the essence of witch history. by this i do not mean such things as the over familiar accounts of gilles

d go without saying, when you utter the invocation to the star mentally summon up your mercury symbolism from chapter 3, and when you invoke the moon, concentrate on habondia and her attendant images. for the earth, which i will deal with in the next chapter, summon up in your mind's eye an image of all growing things; of plants and mosses and great ancient forests, of the smell of peat and loam; the darkness of cellars and caves, the silence of gardens at night at the abandoned overgrown churchyard. think of all horned and hoofed animals, also. above all, be aware of the earth beneath you. the love dream a traditional variant of the dreaming true spell is that of the st. magdalene's eve spell, which date, incidentally, is held by witches to be sacred to habondia, no less. in order to perf

nunnos with all the powers of the witches' pyramid. instead of habondia's flowers, however, upon which old horny tramples joyously, you should surround your altar triangle with pinecones, evergreens, and the horns, teeth or hooves of animals which are all especially held sacred to the god. we are not dealing with the gentle mystery and twilit glamour of habondia's womanly enchantments, but rather the darkness of the wildwood, the trampling and snorting of the god of beasts, and those rude and basic facts of life, the rearing phallus and the hungry vulva. to begin this section on lust, here is a small traditional spell, more suitable for performance by the male warlock, to stir up the baser passions in a lady. it is not much in use nowadays for obvious reasons, but it is quaintly illustrati

gly invoking her either by simply chanting her name to yourself or by using the following incantation: hertha, great one, mother of all life, who gives birth to all and renews her lord the sun each day who bestows himself on all men equally; guardian of sky and sea, all powers and potencies, through your might alone all nature falls silent then sinks into sleep. you bring back the light to dispel the darkness only once more to cover us most safely with your shadows. you in whose hand rests everlasting chaos, even wind, rain, and storm, at whose word oceans roar; who chases away the light and stirs up the tempest and at whose whim sends forth joyous day again; ever faithful sustainer of all life, when our souls depart, they fly to your keeping thence to return yet again. rightly you are cal

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ated the heavens, and the earth, the sea, and things that they contain; thou who hast vivified all things by the breath of thy mouth, i praise thee, i bless thee, i adore thee, and i glorify thee. be thou propitious unto me who am but a miserable sinner, and despise me not; save me and succor me, even me the work of thine hands. i conjure and entreat thee by thy holy name to banish from my spirit the darkness of ignorance, and to enlighten ne with the fire of thy wisdom; take away from me all evil desires, and let not my speech be as that of the foolish. o thou, god the living one, whose glory, honour, and kingdom shall extend unto the ages of the ages. amen. the key of solomon page 24 chapter v. prayer and conjurations. prayer. o lord god, holy father, almighty and merciful one, who hast

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

upon (for by a childish and easy magical trick did s.v.a. persuade d.d.c.f. of that lie) 3 he that is appointed to complete in secret that which had been begun openly is r.r, and to be heard of at the care of the editor. preliminary invocation. thee i invoke, the bornless one. thee, that didst create the earth and the heavens: thee, that didst create the night and the day. thee, that didst create the darkness and the light. thou art osorronophris: whom no man has seen at any time. thou art j bas thou art j pos: thou hast distinguished between the just and the unjust. thou didst make the female and the male. thou didst produce the seed and the fruit. thou didst form men to love one another, and to hate one another. i am mosheh thy prophet, unto whom thou didst commit thy mysteries, the cere

MEANING OF MASONRY

ntil such time as, having learned and outgrown its lesson, we are ready for advancement to a condition where we outgrow the sense of this chequer-work existence and those op posites cease to be perceived as opposites, but are realized as a unity or synthesis. to find that unity or synthesis is to know the peace which passes understanding- i.e. which surpasses our present experience, because in it the darkness and the light are both alike, and our present concepts of good and evil, joy and pain, are transcended and found sublimated in a condition combining both. and this lofty condition is represented by the indented or tesselated border skirting the black and white chequer-work, even as the divine presence and providence surrounds and embraces our temporal organisms in which those opposite

e who in this" valley of ajalon" undertakes the task of self-conquest and" fighting the battles of the lord" against his own lower propensities. we have now spoken of the senior and junior wardens in their respective psychological significances and as being described as the" moon" and" sun" in this connection it is well to point out here that the lights of both moon and sun become extinguished in the darkness of the third degree. in the great work of self-transformation they are lights and helps up to a point. when that point is reached they are of no further avail; the grip of each of them proves a slip and the master-light, or divine principle, alone takes up and completes the regenerative change" the sun shall be no more thy light by day, neither for brightness shall the moon give light

pression of the unwritten eternal word, the logos or substantial wisdom of deity out of which every living soul has emanated and which, therefore, is the ground or base of human life" in the beginning was the word and the word was with god and the word was god; without him was not anything made that was made; in him was life and the life was the light of men; and the light shineth in darkness and the darkness comprehendeth it not" in an intelligently conducted lodge the sacred volume should lie open at the first chapter of the gospel by st. john, the patron-saint of masonry, so that it may be these words that shall meet the candidate's eyes when restored to light and remind him that the basis of his being is the divine word resident and shining further within his own darkness and ignorance

ing his growth by its rays. and more; after all this intimacy with it he has known it recede from him and disappear in the great ordeal of dereliction of the third degree, when, in the" dark night of the soul" and utter helplessness of all his powers, he learned how strength could be perfected out of weakness by the potent efficacy of the vital and immortal principle within him, in whose presence the darkness and the light are both alike. his present initial deprivation of light is the darkness of the third degree ca rried over into this further experience. it betokens rather a momentary failure to adjust his perception to the new quality of life he is now entering upon, just as a new-born child is unable at first to coordinate its sight to objects before it. for a while, but only for a br

bolic ceremony exhibits the grasping of an emblem embodying the word of life, so literally and in fact the questing mind, in coming upon the vital and immortal principle animating it" lays hold on eternal life" it discovers the lost word, the divine root of its being, from which it has hitherto been so long dissociated. it fails to realize the fact at first, for" the light shineth in darkness and the darkness comprehendeth it not" presently that darkness will disappear; when" the day (the new consciousness) dawns and the shadows (the old mentality) flee away" therefore it is that this work of the introverted mind and the discovery it makes, are exhibited as taking place darkly and amid subterranean gloom. there remains, therefore, one concluding psychological process--to extrovert that kno

MICHAEL FORD A RITE OF THE WEREWOLF

e initiation begins. in relation to baphomet, one must retrace the beginnings of the aniza tribe, which birthed the emergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, meaning black or wise. this is recognizable and easily understood in an initiatory sense from the sufic phrase, dar tariki, tariqat (in the darkness, the path and reflects the ideal of the light or wisdom coming from the darkness. the arabic root fhm is symbolic of baphomet, meaning head of wisdom. in the knights templar, hugues de payns (which translates of 16 the sufis by idries shah and a history of secret societies by akron daraul. 10 the pagan) held a coat of arms which had three saracen heads, which resembled severed heads

of baphomet, meaning head of wisdom. in the knights templar, hugues de payns (which translates of 16 the sufis by idries shah and a history of secret societies by akron daraul. 10 the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism s

tive imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-control and a becoming through the left hand path approach of the adversary, the antichrist which awakens the pscyhe in both light and darkness. set is noted for being a god which was different from all other egyptian gods. he was the neter over storms, chaos and the darkness. set, being a god of the north, was a sender of nightmares who was identical to the greek daemon typhon. set was viewed as a god of such dangerous and desolate places of the earth, but at the same time was a friend to the dead. the form of set was that of a man with the head of an ass, or an elongated snout with red hair. red 17 in widdershins, counter-clockwise movement 18 the black

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

robe of az in the watchers fields of time by kevan, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 14 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an angel of darkness, who causes intercourse i do summon thee! i invoke thee! in the darkness is your light. praise unto ahriman, horned lord of the kingdom of shades, specter and phantom, praise unto our kingdom of dead matter and flesh. praise unto ahriman, who created andar from the smoke of the blackened flame, who in averse brilliance was both phantom and dire foulness, praise unto ahriman, who joined in union with the whore-vampyre az, whose body is ruha and jeh, devour

MICHAEL FORD BOOK OF CAIN

e and blackened earth. lucifer called this place helan, the meeting place of spirits. the held their court here, encircled in sacred communion. azazel spoke of perception and what they wished to become and do as their own desire, they were free. did his mind become as the serpent, isolate and independent that as flame which was sacred and beautiful, azazel now could understand both good and evil, the darkness and the light. lucifer, my angelick initiator, my soul and father, understood that he was both demon and angel, that he was beauty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors and do their will. azazel, who refused to bow before common clay, the profane image of flesh known as man and woman, and then found them more appea

along, tired and aching from this desolate journey. it was here that i heard strange noises, coming from the caves. i begin to have my vision falter, and i grew more and more weak. in confusion and utter exhaustion i fell to my knees, trembling in the heat of the day. i could go on no more, stagnant and decrepit the very sun had raped me of all of which i was. i fell into oblivion. i woke then in the darkness of a cave, on a padded rock ground. i was aching yet slightly refreshed. i wondered so where i was, i had only a loin cloth to cover me, and was chilled in the damp cave air. i heard many voices and noises around me, i grew scared from this. before was she, beautiful and fiery, pale and raven haired. it was mother, lilith who was the queen of demons, yet she was so beautiful and full

lith who was the queen of demons, yet she was so beautiful and full of life. my mother welcomed me, and her touch was cold. her waist was made of flames, yet she transformed into the bottom half of a beast. she spoke to me of what i was to become, and that i had passed through a rite of passage. i was to become immortal and forever a spirit who walked the path of the dragon, who was my father. in the darkness of the caves, i grew strong again and learned arts which were taught to me by lilith. she was terror, yet kindness in one kiss. i understood that she was the first wife of adam, who then drank of the serpent s wisdom and became immortal in the shadows, she walked between time. i learned how to extend and make flesh my shadow, and desires that i slowly became like my father, who was th

MICHAEL FORD WITCHMOON

ir work and weaving webs in your dreams. we are still there, alive in your mythologies, alive in your mind. what is witchcraft in essence? is witchcraft the worship of nature, an earth religion? not completely. the tradition, which i have studied through and learnt, is the darker side of witchcraft, far more dangerous than traditional wiccan rites however the results are much greater. do not fear the darkness of the self; let it guide you through the shadows to the light of prometheus! this work is meant as an inspirational guide, through which the individual can gain access to the subconscious and the vast resources of the mind and its elementals. witchcraft is presented in a different form than what most perceive, to this to add as an alternative to modern wicca although not condemning i

vil in the heart for the essence lives intently on it's message. every man and every woman have their animalistic urges, from which atavisms develop and exist. we are throwing open the gates of saturn (the gates of death, hidden knowledge, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the black sun shining with life and wisdom- the torch bearer (1) behind the darkness. love, health, wisdom and beauty are the finest forms of existence. the shadows in the night which glow under the moon exist to dance with you, to guide towards a glimpse of the night of pan, to gather on the astral plane at the witches' sabbath. come close, if your will is against it much is deadly, however with pleasure and the glowing lamp of strength all is possible. come within t

g young and her subconscious desire for the blood of youth. one tale set in the northwest of england involved a vampiric spirit known as the nightstalker of croglin grange. a family moved into an abandoned home located right next to a very old graveyard. the young woman, who lived there with her brothers, retired to bed one evening. she glanced out of her window to notice two red eyes gleaming in the darkness, moving around gravestones and through the yard. she then lost sight of it and in puzzlement went to sleep. she awoke some time later to a scratching at the window, in fear she froze, not being able to scream or even move. the vampire then tore away the lead of the window pane until the glass crashed to the floor. a necrotically gray hand reached in towards her and entered her chamber

uide your every movement, to every urge the web will respond. the spider and serpent that exist in the night side are of symbolic nature, being of reversion and double senses, of speed and accuracy. i focused upon my star, the inverted pentagram, meaning life and mind and made proclamations to the lord of the sabbath, being the adversary or the shadow form of lucifer. candle lit, burning black in the darkness of the chamber i whispered before the flame: by the embrace of death s sleep in life, thanatos hearken my swift flight. of the devil s sight, which views the webs of night to come and the freedom of the fields, may thy 41 41 beauty be as my gift. by the thorns which tear the waking flesh and guards our great hidden place, be my flesh in night and astral waking, i shall emerge. i seek

forms of vision. the goddess and woman must be respected as divine and beautiful, to which all areas of magickal work be dedicated. all works to babalon, hecate and kali are soaked in blood yet lined with the softest silk. invoke your goddess with will and strength, facing the devouring fear instinct that emanatates from the divine woman. the three torches which hecate carries give light through the darkness which she weaves and wanders in. light in which those of the witches sabbat tradition dance in astral flesh under a waning moon.the dark mother is present at each dream sabbat, watching above, granting her blessings under the night of pan. the date of august 13th is sacred to hecate, it is the traditional festival held in her honor which dates back to the roman era. it is historically

three, shadow wrap my being in the caul-shroud of your mark. triple mooned, blood drinking, beast like goddess, oh sorcerers of the flame of witch fire, i summon thy three fold shadow to attend me rise up, goddess of the dead! hecate, familiar and goddess of three shades, initiator and birth mother i summon thee! i cast now the circle in flour i evoke the hounds of the barrier, wolves created in the darkness do i call forth! by the first moon envelope me virgin goddess, i come unto you in the evening light. embrace me in thy kingdom of the cunning craft, speak 66 66 unto me as the freshly dead, the virgin from the tomb. guide me and walk with me unto the luciferian sabbat. by the second moon maiden who rides upon the dragon s spine, i summon thee bring thy fiery essence into my circle, en

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e to tellthee (job 18:19) his lightnings enlightened the world: the earth saw and trembledthe hills melted like waxat the presence of the lord (psalms 97:4) while reading these accounts, one may do well to reflect on the personality of thelord and wonder if the activities mentioned are not those to be expected of a morehuman agency.i am the lord and there is none else. i form the light and create the darkness, i make peaceand create evil, i, the lord, do all these things (book of isaiah) he that sacrificeth to any god save unto the lord only, he shall be utterly destroyed (exodus22:20)by the sweat of your face will be your bread, until you return to the ground; for out of it youwere taken, for dust you are and to dust you will return (genesis 3:17-19) then shall ye know that i am the lord

and men no longer spare or pityone another (norse elder edda: the prophesy of the goddess v ala, page 416, norsemythology by anderson. but despite the histories, despite the statistics, and the vehemence of the suppressionand crime, there are still those who think that evil being endemic can be assuagedthrough time, when the good continue to generate enough love and forgiveness andbegin embracing the darkness and even the dark ones themselves. it does not occuratlantis, alien visitation, and genetic manipulation107 from the sword to the syringe to these deluded individuals that their compassion is best directed toward humanitywhich has suffered so abominably under the yoke of the forces of evil. the evil that weare surrounded by will not be assuaged or redeemed by kindness through time. th

inner and outer environments. for just as a virus penetratesthe living cell, so have these alien beings, penetrated our planet long ago. it may be ashort time before we, the host, are utterly destroyed and before those, who cause oursorry end, spread their wings and rise heavenward once again. we wrestle not against flesh and blood,but against principalities, against powers, against the rulers of the darkness of this world,against spiritual wickedness in high places (ephesians 6:12)atlantis, alien visitation, and genetic manipulation129 chapter 22epilogue: time to change the road youre onthose who fear to face reality, can never hope to change reality (michael tsarion)now that we have an explanation of what has happened to the earth and its inhabit-ants, we cannot but seek to find the fina

he teutonic races who came late to england place their mythicalheroes underground in caves, in vaults beneath enchanted castles, or in mounds which rise up and open,and show their buried inhabitants alive and busy about the avocations of earthly men (p. 204)the miztecsbelieved that there ancestors after the deluge built a temple on a high place and waited for the highergods to descend and lighten the darkness. they speak of the death of the daughters that had born chil-dren of the gods. in these myths we also read of the miztec survivors praying to the gods to increase theland which is under water. they ask for the waters to be gathered for they only have a little garden onwhich to dwell (p. 374)the miztec barbariansthey considered themselves descendants of the fallen ones from the sky.the

c evidence292atlantis, alien visitation, and genetic manipulation some say snakes, but other boo-hood this idea and think it may contain a deadly gas or chemicals usedby the ancients. no sounds are heard, but it smells snaky just the same.the whole underground installation gives one of shaky nerves the creeps. the gloom is like a weighton one's shoulders, and our flashlights and candles only make the darkness blacker. imagination canrevel in conjectures and ungodly daydreams back through the ages that have elapsed till the mind reelsdizzily in space. an indian legendin connection with this story, it is notable that among the hopi indians the tradition is told that theirancestors once lived in an underworld in the grand canyon till dissension arose between the good andthe bad, the people of

MICHAEL W FORD THE VAMPIRE GATE

ration and power as you can see it. lucifer as the initiator brings awareness and self-realization that you can be the god or goddess and free from yoke or a master. the path involves balancing the demonic and angelic in the self in short using both aspects equally. 3. lucifer is the bringer of light which establishes all wisdom and knowing, this is the flowing lion- serpent who is of the sun and the darkness of 27 night. let us first establishing the foundation of the luciferian guide the light. the black flame glows and illuminates in you, the luciferian spirit surges and is encircled around your being. you do not allow this energy to escape, instead spiral it through your chakras and then up upon the crown of your skull. once this is established move it downward again through a cycled

light is hidden and encircled by darkness, ahriman awakes within. as you transform you can feel the burning fire of life, the hunger for more life. this is lilith, the very motivator of samael or lucifer, who is now ahriman. consume the rest of the angel in front of you. rejoice in life! 8. focus on the balance of your inner light and darkness, how you may motivate your light to control and shape the darkness based on what you wish to achieve. say in your mind: by the essence of lucifer am i god. i will devour as much energy as i can. i am both as lucifer and ahriman, lilith and the darkness of night. i will cast aside doubt and illusion and devour the hindering light of god until i am unchallenged! moving the astral body sit in a chair, legs directly in front of you and finger tips touchi

ens. this type of rite is directed at inward energy and is centered around atavisms the abyssic dead is relating to the subconscious. utilize the varcolaci/astwihad sigil and 64 focus intently. one may use the leviathan sigil also, above a mirror directly above the altar facing the west. 2. announcement of self i am vampyre, the serpent who comes forth to awaken as a dragon before thee. i call to the darkness and the oceans of the abyss! i call to the darkness to rise us and nourish me, giving flesh to my shadow and my desire. i am the beast which shall rise from the sea, cloak in the radiance of my own divinity. 3. the calling of the depths the practitioner will hold a dagger to the south, making each direction counter-clockwise. zazas, zazas, nasatanada, zazas (to open the gates of hell

e fugitive serpent, o wreathed dragon, whose hunger is never satiated. i call you forth 4. the empowerment i hold this dagger to the mirror of night, with it i announce that my power shall grow with time and my path is clear. i shall walk the earth as the beast from the sea, yet i shall be fair and calm unto the unknowing. i shall drink and be sated, that all life energy shall fill me with power. the darkness shall feed my shadow and i shall be a terror to my enemy! drink from the chalice facing the mirror: this is the blood of those who shall serve my life forever. as the dragon of many forms do i announce my master and deification. i drink this and become as a dragon of the black flame. hail tiamat! 66 drink deep and focus on those elements you wish to grow in yourself. 5. the devouring

times. end of ritual. shadow of astwihad the cult of astovidad or astwihad is found in a paragraph describing it: astwihad is the evil flyer (vae-i saritar) who seizes the life; as it says that, when his hand strokes a man it is lethargy, when he casts it on the sick one it is fever, when he looks in his eyes he drives away the life, and they call it death the bundahishn astwihad or astovidad is the darkness bringer who is an excellent model for the vampyre magickian or yatus (sorcerer) who wishes to develop the shadow or terrifying aspect of his astral body. the vampyre magickian who is focused on either experiencing a sexual ritual with a partner or a chosen victim of dream sorcery may utilize the shadow of astwihad to grow strong. 73 working: use a symbol of varcolaci-astovidad sigil t

he yatus, the demonic forces of ahriman. akht-jadu or kabed-us-spae as he was called was mentioned in matigan-i yosht-i fryan. akhtya was the founder and member of the yatus, a coven of demons and sorcerers who wandered persia, practicing and developing sorcery. the name akht itself means evil, filth and pestilence, thus relates to the initiatory nature of akhti as a sorcerer of the adversary, by the darkness shall he come into light. akhtya or azyta is thus considered a symbol of the zanda, which is an apostle or priest of ahriman. algol a word which derives from the arabic al ra s al ghul, al-ghul, or ri b al ohill, which is translated the demon s head. algol was in hebrew known as rosh ha shaitan, or satan s head, as some traditions have referred to algol as the head of lilith. the chin

MICHAEL WYNN THE SOUL TRAVELERS

or other magical lodge. as stated earlier, a large gap called the abyss exists between the lower self and the higher self. the magician seeks to merge these two aspects of the self by crossing the abyss, and bringing himself into unity with his higher self. in freemasonry, and also lodges derived from the order of the golden dawn, 2 pillars are used to symbolize this divide between the light and the darkness. often a curtain is placed between these 2 pillars symbolizing the veil that exists--michael wynn's "the soul travelers" 59 betweens the selves of light and darkness. there is another kind of spiritual transformation available to those black magicians who walk the left hand path, often called satanism. these magicians, using the power of the fallen angels lucifer and lilith, are unifi

MICHAEL W FORD NOX UMBRA

rough the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the familiar whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn, in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadow, i embrace the darkness within and beyond! zrazza, umpesha infernum! by the descending divinity: gather around, take forth this skull of man, the primal atavism brought dawn by the nephilimic tomb of sah, take now rest, refuge and a power source for your shadow. let this be your tomb of rest, gather strength here, nourish yourself from my flesh, as i am the master known as akhtya seker arimanius, draconian s

grave haunter and spirit of folklore) skeletal form, whose flesh is gray and green from the blood of arimanius, talons of the best, whom shall tap the window of the sleeping, beckoning their desire death-guise, pale and ashen corpse corpse face, whom embraces the manes of the dead in lustrous copulations, wrapped in the shroud of the tomb, i name you as myself azyta seker arimanius, whom gathers the darkness and emerges in the noon-tide sun, the time sacred of shaitan the opposer, as well as the midnight sun, the time sacred of mather lilith! i give you the life that i am, come now into being, familiar of my flesh and spirit, immortal and isolate (drop a few drops of your blood into the grave soil) disrobe, shrouded and lie within your coffin or grave area created in the temple, have the

shadow form of of the vampyre, which is an extension of your isolate and beautiful mind. ritual of the entrance of the neplilimic tomb of sah the vampyric essence is a form of the shadow of the black magician. the vampyre itself is a being whom is conscious of its essence of being, as well as its nightside powers. the sorcerer focuses upon the vampyric essence throught the shades of the dead, and the darkness and shadow is developed internally. it is visualized outside of the self to present a means of opposition, which allows the self to later realign this focus point of the mind the magician uses the imagination and will to visualize and create the vampyric form accordingly. in the full moon darkness of night, when shades and the manes of the dead remain close to the earth, approach the

alace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith's womb shall the vampyre shade awaken hekak vozath ka-sath-ompos shu-seth-evoi-zrazza (by the magic of secret names shall set strengthen the shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dragon coil in my being! let the moon be born again in the darkness, from which my desires arise from the grave.the arcane of my self is great, such is the being of which i am! emerge again, awaken from yours sleep of thanatos" the binding of chains the vampyre rite of transformation the sorcerer who has developed the lesser and greater familiar, the very spirit and shadow of the moon and the sun, shall at one time seek a permanence of self isolation

rokht, which i evoke vampyre spirit of the eye and the voice, i summon you to encircle my being so it is done! invocation of the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demonum she breeds phantoms, shades and lilitu, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as instinct, the knowledge of emotion and how one may control their deepest desires. this instinct is the primal aspect of the animals of the earth, how their mind's work, the intuition, understanding

omb of black earth, my mask of shadow and death. you shall all seek my consort ahriman and azrael, whom shall walk you forth into shadow (coven members or magister shall recite) we shall walk this path through you queen ofsuccubi, mother lilith, and through the shadows of azrael shall we emerge as the seven- headed dragon, through the opposer shall this manifest! behold, the light which shines in the darkness, the blackened fire of being! the gift of set itself! azothoz nox barathrum (lilith recites) taste the kiss of the dead and again in dreams shall my wisdom arise from the grave, cast your spirits to the grave and awaken again reborn (each individual kisses the skull, envisioning the necromantic embrace of the sabbat queen and azrael) banish by performing the calling of the four quarte

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

lith) to spawn cain (the united self, the adversary in flesh, baphomet. in the circle of midnight does the self invoke the shadow of the adversary; it is the union of the daemonic spirit or true will with the sorcerer. in this process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the sorcerer or witch, to encircle the self in the holy fire of samael and lilith, those who rebelled from the natural order (right hand path= death of being) to bring man and woman intelligence, being known as the black flame. the magician speaks the word of making to become as a god h

rs who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not conceptually noted from which shadows may hide. it is the initiatic guide which grants the knowledge of the darkness in the self. the focus and essence of azothoz lies in dreaming, how this may relate to the individual and what omens are presented. hidden in the gnosis of azothoz is the embrace of the sun, the solar and life giving illumination, but also the scorching and fire influenced spirit of sorat/shaitan/set, which is the core essence of the isolated spirit of the adept. equally the moon and

MOODY RAYMOND A LIFE AFTER LIFE

a long time just floating and tumbling through space. i was so taken up with this void that i just didn't think of anything else. before the time of his experience, which took place when he was a child, one man had had a fear of the dark. yet, when his heart stopped beating from internal injuries incurred in a bicycle accident, i had the feeling that i was moving through a deep, very dark valley. the darkness was so deep and impenetrable that i could see absolutely nothing but this was the most wonderful, worry free experience you can imagine. in another case, a woman had had peritonitis, and relates, my doctor had already called my brother and sister in to see me for the last time. the nurse gave me a shot to help me die more easily. the things around me in the hospital began to get furth

MORALS AND DOGMA

ody with destiny, to surprise defeat by the little terror it inspires, now to confront unrighteous power, now to defy intoxicated triumph--these are the examples that the nations need and the light that electrifies them. there are immense forces in the great caverns of evil beneath society; in the hideous degradation, squalor, wretchedness and destitution, vices and crimes that reek and simmer in the darkness in that populace below the people, of great cities. there disinterestedness vanishes, every one howls, searches, gropes, and gnaws for himself. ideas are ignored, and of progress there is no thought. this populace has two mothers, both of them stepmothers--ignorance and misery. want is their only guide--for the appetite alone they crave satisfaction. yet even these may be employed. th

thy strength or thy superiority! x [symbol: full moon: thou shalt study to know men; that thereby thou mayest learn to know thyself! thou shalt ever seek after virtue! thou shalt be just! thou shalt avoid idleness! but the great commandment of masonry is this "a new commandment give i unto you: that ye love one another! he that saith he is in the light, and hateth his brother, remaineth still in the darkness" such are the moral duties of a mason. but it is also the duty of masonry to assist in elevating the moral and intellectual level of society; in coining knowledge, bringing ideas into circulation, and causing the mind of youth to grow; and in putting, gradually, by the teachings of axioms and the promulgation of positive laws, the human race in harmony with its destinies. to this duty

positive laws, the human race in harmony with its destinies. to this duty and work the initiate is apprenticed. he must not imagine that he can effect nothing, and, therefore, despairing, become inert. it is in this, as in a man's daily life. many great deeds are done in the small struggles of life. there is, we are told, a determined though unseen bravery, which defends itself, foot to foot, in the darkness, against the fatal invasion of necessity and of baseness. there are noble and mysterious triumphs, which no eye sees, which no renown rewards, which no flourish of trumpets salutes. life, misfortune, isolation, abandonment, poverty, are battle-fields, which have their heroes--heroes obscure, but sometimes greater than those who become illustrious. the mason should struggle in the same

trumpets salutes. life, misfortune, isolation, abandonment, poverty, are battle-fields, which have their heroes--heroes obscure, but sometimes greater than those who become illustrious. the mason should struggle in the same manner, and with the same bravery, against those invasions of necessity and baseness, which come to nations as well as to men. he should meet _them, too, foot to foot, even in the darkness, and protest against the national wrongs and follies; against usurpation and the first inroads of that hydra, tyranny. there is no more sovereign eloquence than the truth in indignation. it is more difficult for a people to keep than to gain their freedom. the protests of truth are always needed. continually, the right must protest against the fact. there is, in fact, eternity in the

especially taught in this degree to be zealous and faithful; to be disinterested and benevolent; and to act the peacemaker, in case of dissensions, disputes, and quarrels among the brethren. duty is the moral magnetism which controls and guides the true mason's course over the tumultuous seas of life. whether the stars of honor, reputation, and reward do or do not shine, in the light of day or in the darkness of the night of trouble and adversity, in calm or storm, that unerring magnet still shows him the true course to steer, and indicates with certainty where-away lies the port which not to reach involves shipwreck and dishonor. he follows its silent bidding, as the mariner, when land is for many days not in sight, and the ocean without path or landmark spreads out all around him, follow

ne forever; the light of which that of the lodge is a symbol. then that which caused us trial shall yield us triumph; and that which made our heart ache shall fill us with gladness; and we shall then feel that there, as here, the only true happiness is to learn, to advance, and to improve; which could not happen unless we had commenced with error, ignorance, and imperfection. we must pass through the darkness, to reach the light [illustration] xvi. prince of jerusalem. we no longer expect to rebuild the temple at jerusalem. to us it has become but a symbol. to us the whole world is god's temple, as is every upright heart. to establish all over the world the new law and reign of love, peace, charity, and toleration, is to build that temple, most acceptable to god, in erecting which masonry

MOTTA MARCELO THE COMMENTARIES OF AL

of thelema is vertebrate, organized, purposeful, steady, self-controlled, virile; he uses the air as the food of his blood; so also, were he deprived of fools he could not live. we need our atmosphere, after all; it is only when the fools become violent madmen that we need our cloak of silence to wrap us, and our staff to stay us as we ascend our mountain-ridge; and it is only if we go down into the darkness of mines to dig us treasure of earth that we need fear to choke on their poisonous breath. 58. but the keen and the proud, the royal and the lofty; ye are brothers "the keen: these are the men whose will is as a sword sharp and straight, tempered and ground and polished its flawless steel; with a wrist and an eye behind it "the proud: these are the men who know themselves to be stars

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

, and, attacking them with his arrows, succeeded in considerably thinning their numbers; then, assisted by the heroes, who at length came to his aid, he effectually destroyed the remainder. the argo now steered out of the harbour and set sail; but in consequence of a severe storm which arose at night, was driven back once more to the shores of the kindly doliones. unfortunately, however, owing to the darkness of the night, the inhabitants failed to recognize their former guests, and, mistaking them for enemies, commenced to attack them. those who had so recently parted as friends were now engaged in mortal combat, and in the battle which ensued, jason himself pierced to the heart his friend king cyzicus; whereupon the doliones, being deprived of their leader, fled to their city and closed

giants remained alive. furious at seeing his murderous schemes thus defeated, aetes not only perfidiously refused to give jason the fleece which he had so bravely earned, but, in his anger, determined to destroy all the argonauts, and to burn their vessel. jason secures the golden fleece..becoming aware of the treacherous designs of her father, medea at [226]once took measures to baffle them. in the darkness of night she went on board the argo, and warned the heroes of their approaching danger. she then advised jason to accompany her without loss of time to the sacred grove, in order to possess himself of the long-coveted treasure. they set out together, and medea, followed by jason, led the way, and advanced boldly into the grove. the tall oak-tree was soon discovered, from the topmost b

o at anchor, and surrounded her with their numerous ships. they then despatched a herald on board of her, demanding the surrender of medea and the fleece. page 257 medea now consulted jason, and, with his consent, carried out the following stratagem. she sent a message to her brother absyrtus, to the effect that she had been carried off against her will, and promised that if he would meet her, in the darkness of night, in the temple of artemis, she would assist him in regaining possession of the golden fleece. relying on the good faith of his sister, absyrtus fell into the snare, and duly appeared at the appointed trysting-place; and whilst medea kept her [227]brother engaged in conversation, jason rushed forward and slew him. then, according to a preconcerted signal, he held aloft a light

, being an ambitious prince, soon seized the reins of government himself, and expelled his brother from the throne. polynices now repaired to argos, where he arrived in the dead of night. outside the gates of the royal palace he encountered tydeus, the son of oeneus, king of calydon. having accidentally killed a relative in the chase, tydeus was also a fugitive; but being mistaken by polynices in the darkness for an enemy, a quarrel ensued, which might have ended fatally, had not king adrastus, aroused by the clamour, appeared on the scene and parted the combatants. by the light of the torches borne by his attendants adrastus observed, to his surprise, that on the shield of polynices a lion was depicted, and on that of tydeus a boar. the former bore this insignia in honour of the renowned

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

altar as the priest begins his litany. he calls out a list of demonic names and to them he addresses his earnest plea for them to bear witness to what is about to take place "astaroth, help us! he intones "demons, dagon, azazel, pan help us! asmodeus, we beseech thee! we are gathered here in thy honor, o great god, baal! we offer unto thee the body of the virgin, so that we may live eternally in the darkness of thy womb" then, with knife raised high, he walks slowly towards the goat and with quick, neat thrust slits its throat. an expectant hush falls as three hooded figures step forward to catch the blood in a golden chalice and pass it round the coven, each of whom takes a sip, then bows his head. finally it is the coven master s turn. he raises the chalice, drinks part of its contents

NECRONOMICON ALAZIF

with al azif page 10 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 saturn in trine. then enter within the stones and draw about thee the circle of evocation tracing the figurines with the mystic scimitar of barzai. circumambulate thrice widdershins and turning thy face to the south intone the conjuration that openeth the gate: ye conjuration o thou that dwelleth in the darkness of the outer void, come forth unto the earth once more i entreat thee. o thou who abideth beyond the spheres of time, hear my supplication (make the sign of caput draconis) o thou who art the gate and the way come forth come forth thy servant calleth thee (make the sign of kish) benatir! cararkau! dedos! yog-sothoth! come forth! come forth! i speak the words, i break thy bonds, the se

he path of alpha whereupon make ye, ye sign of kish, pronouncing the triple-word of power thrice (thus so: ohodos-scies-zamoni! proceed thence to ye angle of the north-east chanting the third verse of ye fifth psalm of nyarla- thotep seglecting not to make the quintuple genuflection on passing through ye curve locus-(thus: the all-one dwelleth in darkness, at the centre of all dwelleth he that is the darkness; and tfiat darkness shall be eternal when all shall bow before the onyx throne. pause at the third angle and make ye once more the sign of kish speaking the words that clear the portal and stay the course of time: abyssus-d aconrsus, zexowe-azathoth) nrrgo, iaa! nyar-lathotep! follow the third path to the pinnacle of the west and there perform the obeisances in silence (bow low thrice

ONYX TABLET OF SET

t he is, unable to grow further and unable to expand his consciousness beyond his belly button or his computer button. mental and "spiritual" growth for man has stopped! he is dead- or dies slowly before our eyes. perfection in man can be attained. the wearer of the double crown is proof of this premise. in order for the elect to begin to realize that goal, they must begin the journey into night; the darkness of their own universes, they must face maat alone. they must go through a total transformation. to wear a pentagram of set and read all of the books does not cut it. the elect must live the magic, be the magic, and use the magic until each one's past existence is but a silly, fading memory of another world gone mad and left to its own destruction. the ancient priests, the old ones, kn

for those who were lost to it. it evokes a sense of satisfaction for that which was learned "the past is a terrible and joyous teacher whose whip will not let me forget what and who i am "now, here in this new place of being, i am harwer in my human form, caught in endless cycles of chaos and order. i am set in my soul, wherein the embryo gestates continuously: the tekh within my human ab "i rode the darkness to a gate of onyx; beyond a force beckoned to me. my temple has been built in the majesty of the sepulcher, for i have been reborn out of the ashes of a falling star "let the sepulcher fall crashing" xeper and remanifest. reyn til runa. the prince of darkness "i am within and beyond you, the highest of life" i have always been fascinated with whether set has a personality defined in h

well as from the current mass of subjective overlays. it is this process which potentially revels any deeper mysteries as to the reality of either self or set, both together or separate. therefore i see the priesthood, in this case, truly representing set within the process of their own initiation, not as a concentrated effort to channel any supposed "personality. the light that issues forth from the darkness within each of us is the expression of that most concentrated sense of self, that which is set's gift. it seems quite clear to me that this can be accurately described only as a process. set's gift is an intimate part of the evolving human psyche, separated only in the sense that it is unclaimed by the conscious human mind. it seems that being a priest of set involves a greater claim

PHILIP NEIL MYTHS LEGENDS EXPLAINED

thought himself into being. at the first dawn, the benu bird flew across the waters, its great wings flapping soundlessly, its long legs trailing. the benu bird reached a rocky pyramid, just breaking through the surface of the water. it opened its beak, and let out a harsh cry. the sound rang out across the endless waters, shattering the eternal silence. as the light of the first dawn broke over the darkness, the world was filled with the knowledge of what was, and what was not, to be. the benu bird was depicted as a gigantic heron; the greeks later called it the phoenix, recognizing that the bird was really an aspect of the sun god, re. at the great temple of amun at karnak, a duck was released across the waters of the sacred lake each morning in imitation of the benu bird. re, the sun g

ut air. the twins were born from the god zurvan, time, the ultimate being who existed in the primal void. ahura mazda, the wise and all-knowing, created the sun, moon, and stars. he brought into being the good mind that works within man and all creation. ahriman (also known as angra mainya, meaning the destructive spirit) created demons and attacked ahura mazda. but ahura mazda sent him back into the darkness, saying neither our thoughts, teachings, plans, beliefs, words, nor souls agree. then ahura mazda created gayomart, the first man and the first fire priest. but ahriman renewed his attack and broke through the sky in blazing fire, bringing with him starvation, disease, pain, lust, and death. so ahura mazda set a limit to time, trapping ahriman inside creation. ahriman then tried to le

long and hard and finally decided to work on her curiosity by causing a commotion outside the cave, and tricking her into believing that they were welcoming a deity even greater than herself. this superior deity was in fact, amaterasu s own reflection in a mirror. amaterasu emerges this tryptych shows the moment when amaterasu emerges from her cave, amazed at the noise that is going on outside in the darkness. as she appears, the world is flooded with light and ta-jikawa-wo, hauling back the stone at the entrance, is ready to grasp her hand and draw her outside completely. omohi-kane this is probably omohi-kane, the wise thought-combining deity. he was the deep-thinking son of takamimusubi, one of the five original gods. it was he who thought up the ingenious plans to arouse amaterasu s in

PHOSPHORUS

sential to use that which stimulates your imagination, that will urge you to move away from stasis to strive for the fiery essence of the fallen angel, that which would know heaven and hell. much of the sex magickal practice of phosphorus is solitary and is designed to create and develop the will and god itself self-deification. 5 0 void and the abyss title veneficus lucifugum -fly the light into the darkness- color white symbol witches mark forked stave within sun -study of fulmino-lucifer, how this spirit relates to self and how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female -the very basics of magick the differences of high and low sorcery. developing the will as the center of work. 1. study of the luciferian path

the fire from heaven by stephen mace the prince of darkness by jeffery burton russell magick in theory and practice by aleister crowley the book of thoth by aleister crowley the black arts by richard cavendish images and oracles of austin osman spare ecstasies: deciphering the witches' sabbath by carlo ginzburg the night battles by carlo ginzburg 9 i the blackened forge of cain title-praecantrix the darkness of the earth color black symbol the sigil of infernal union -study of cain as the offspring of lucifer and lilith. the dynamics of self-transformation and how symbols relate to the self -foundations of sex magick and the will in the focus of selftransformation and self-deification -sex magick and the union of babalon (lilith) and the beast 666 (the solar phallic masculine archetype, t

own self-designed grimoire of necromantic practice. 4. the guardian of the threshold satanas and the initiatic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initiate unto the light of phosphorus the initiate will have a robe of white which is symbolic of the light of lucifer before the fall. the virgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sorcerer chooses, but with the algol sigil of standing above it on the wall. the black mirror should be below a larger mirror, symbolizing the opposing 14 gnosis of the adversary. this is the waking initiation into the path of the witch, the devil s kiss of awakening. you may in turn use the

ng forth a shadowed figure arises before you this is the black man of the sabbat, the initiator who you shall seek to become like- i salute thee spirit of blackened flame, i come unto thee as clay but which holds a spark. with thy stave immolate my being with the cunning fire, that i shall awaken in the bloodied caul the mark of cain. face now the four directions- from the south, fiery essence of the darkness, satanas i do summon thee, i shall descend into the pleasure fields of midnight and noon i shall taste thy ecstasy of being! from the east, air and shadowed illuminator lucifer, crowned in emerald light, king of the circle of the wise do illuminate me, by dreaming and waking guide me into the astral plane to become, in the twilight i awaken to thy fiery spirit! o archon of this world

and celestial sabbat of self-deification! from the north, belial, lord of the earth and perfected essence of both angel and beast, do move the spirits of the earth of wolf and jackal, come forth through me! i seek thy mysteries of the earth, of the infernal sabbat and its pleasure of lilith-hecate! i descend into the caverns of darkness with thee! from the west, leviathan, lord of the gateways of the darkness of the oceans, i do summon thee to behold my path! i seek thou crooked serpent of which i shall walk with in the timeless arena of thy being! i seek to pass through the gateway of the abyss! leviathan arise and cast thy fiery eye into my very spirit! 15 i proclaim my self as created and reborn in luciferian light! i affirm cain as my earthly guide and blacksmith who shall light my fir

the throne of baphomet! visualize cain coming forth, bearded and horned with one hammer and a bloodied hand he reaches forth and places an x in blood on your brow the mark of the witch. cain now shines with a violet light, a fire which is both brilliant and darkly beautiful. behold, i am encircled in the witch fire this shall become the serpent path of leviathan! i look forth now to the light in the darkness! behold, lilith emerges to look to her child, my very being dedicated to her. visualize lilith approaching you, she casts a red cloth over your head, the very mark of her children born in the night waking caves of the red sea. lilith now shines in a crimson light, a fire which burns with lust and demonic strength of spirit. i shall seek thy guidance in dreams, open now the way before

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

m the eth to the j hth, inclusive, were shelved. at that time the degrees of masonry from the eth to the d drd, inclusive,were under the direction of the ancient and accepted scottish rite, through its chamber in the grand orient of france, and authority to work them could only be obtained from that body.the degrees beyond the d drd in the rite of memphis have never been brought legitimately from the darkness into which they were cast by the grand orient, when it assumed control over that rite. even the symbolic lodges of the rite of memphis soon abandoned their rituals and adopted the system of the modern french rite, so that by b i h a the rite of memphis went entirely out of existence so far as any connection with legitimate masonry is concerned.while the grand orient did violate its po

PRELUDE TO THE BLACK ARTS

nd snatches it from the arms of jesus and chucks it in your hip pocket. now, the preacher craps out, and as his slippery, eel-like, preacher's soul attempts to escape the festivities, your demon's tongue lashes out like a snake and slurp. then for the finale, the very gates of hell open wide and a whole crew of frothing demons join the feeding frenzy and drag their accursed, unholy prey back into the darkness of hell where they belong. aftermath well, you see kinda how it works, no? this is why preachers always rail on against black magic and the magicians who practice it! they know what can happen. of course, after your fete of magick, there is nothing much left of that tormented twosome but a bit of hair and a few rags, so the newspapers report that they were kidnapped by some biker gang

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

o g-d. this will be explained later at great length) the source of nogah now, this "cloak of leather" which is called the chashmal, specifically comes in a tangible and "concrete" way. this is similar to how an allegory is tangible and concrete relative to what is being allegorized. the chashmal is also called by the term "nogah, which means "glowing. this is because a small light which shines in the darkness has a far greater appearance of brilliance than a great light which shines in a place of brilliance, as the talmud states "of what benefit is a candle glowing in broad daylight" its light is ineffectual and as naught. if one were to take the same candle into a dark room, on the other hand, its light would appear brilliant and it would be of great benefit. this is specifically because

ndle glowing in broad daylight" its light is ineffectual and as naught. if one were to take the same candle into a dark room, on the other hand, its light would appear brilliant and it would be of great benefit. this is specifically because it is shining in a place of darkness. in actuality the candle sheds no more light in a dark room as it does in broad daylight. rather, it is the contrast with the darkness, which is its opposite, that gives it the appearance of brilliance. now, the word nogah has two meanings. it can mean "to glow, as in the verse "yagiyah chashki (my darkness glows) or it can mean to "stand or jut out" or "become pronounced, as in the verse "k asher hogah min hamesilah (when he juts out of the path) or the statement "hahogeh et hashem (one who pronounces the name of ha

h chashki (my darkness glows) or it can mean to "stand or jut out" or "become pronounced, as in the verse "k asher hogah min hamesilah (when he juts out of the path) or the statement "hahogeh et hashem (one who pronounces the name of hashem. actually, both these meanings are related. as in the example above, the candle light specifically "stands out" and becomes noticeable in the dark. if not for the darkness it would be hardly recognizable. another example of this may be understood from the intellect. it is specifically when a concept becomes tangible through an allegory or an application, that it "stands out and shines with brilliance. when the light of analytical thought becomes tangible through the letters of thought, the depth of the concept stands out and becomes recognizable and com

ory. when we fail to realize the connection between the allegory and that which is being allegorized, the allegory conceals rather than reveals. in contrast, when we realize the connection, the very same allegory reveals the essence of the concept. the "shattering" is ultimately for a positive purpose. it creates the possibility of "darkness" and "confusion. when the light of truth is seen within the darkness, its radiance and brilliance is more greatly recognized and appreciated. for example, if one were to instantly understand everything, without any toil or effort, there would be no pleasure and appreciation in it. it is specifically because he toiled and labored to understand that he derives great pleasure and appreciation when he finally does understand. another purpose of the "shatte

ess, and we will literally be able to point and say "this is my g-d and i shall praise him. as mentioned before, the ultimate intention in creation is for the complete revelation of g-dliness. however, g-d desired that the revelation should be according to our efforts, and that only then will there be a true and complete appreciation of it. light can only be appreciated when it is revealed out of the darkness. this is as stated "the reward is commensurate to the difficulty (this is the reason for the long and dark exiles which the jewish people have had to endure) g-d, therefore, created our world, a world of human beings, where there is a complete concealment of g-d, no awareness of him, and a total sense of self existence separate and apart from him. this is to say that this physical wor

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

ames havayah. now, the plagues that were going to occur after this point were that of locusts, that of darkness, that of killing the firstborn, followed by the splitting of the sea. corresponding to these four are the four different methods of spelling-out the name havayah, in ascending order: the locusts came from spelling out the name havayah with the letter hei, giving a numerical value of 52. the darkness came from spelling out the name with the letter alef, giving a numerical value of 45. the smiting of the firstborn came from spelling out the name such that its numerical value is 63, and the splitting of the sea from spelling out the name with the letter yud, giving a numerical value of 72. as we have explained previously, there are four principle ways in which the name havayah can b

haughtiness, and an gexcess disease h because [it comes from] sexual perverseness, and a gbright-disease h because [it comes from having relations with a woman before she has purified herself from] the blood of menstruation. therefore tzara fat comes from these [three sins. gexcess h alludes to how a person seeks sexual fulfillment in ways other than with his spouse. gbright h is the opposite of the darkness of blood. this is also why it is written, ghe shall be brought to the priest h in order that he quarantine him, for during his isolation he will repent, inasmuch as when he is quarantined he cannot do evil or any of the things that cause tzara fat. if he did not repent, the priest would declare him [impure] and he would have to gdwell outside 20 ibid. 5:28. 21 rashi on this verse. 22

osed lights. thus, the exposed lights are the lower two-thirds of tiferet [of z feir anpin].this is what is meant by gfrom the 2 sha far hakavanot, sukot 6 (106b. 3 avodah zarah 31a; mishneh torah, ma fachalot asurot 13; shulchan aruch, yoreh deah 118. 4 genesis 1:1-5: gand g-d said, elet there be light, f and there was light. and g-d saw the light that it was good, and g-d divided the light from the darkness. and g-d called the light day c. h the arizal on parashat beha falotecha 571 chest downward h.plus the two full lights of netzach and hod [of z feir anpin. they are thus two and two-thirds [exposed] light. the five states of chesed of z feir anpin originate in ima (the partzuf of binah, as will be explained further on. they are transmitted from ima to z feir anpin via the yesod of ima

on spoke against moses regarding how he was treating zipporah. the torah describes this as follows: gmiriam and aaron spoke against moses regarding the cushite woman he had married, for he had married a cushite woman. they said, ehas g-d spoken only to moses? has he not spoken to us, too? f h3 zipporah is here referred to as gthe cushite woman h because her physical beauty was as incontestable as the darkness of the skin of a cushite woman, and in addition, her deeds were also as faultless as a cushite woman is black. the absoluteness of her character contrasts with the way he was mistreating her, at least in miriam fs and aaron fs eyes. however, the torah refers to moses f wife as gthe cushite woman h for another reason, as well. my master [the arizal, of blessed memory, told me that he h

eation, making reality into his home. however, as we have also mentioned, this drive must be coupled with an equal drive to escape the mundane reality of this world in favor of the abstract reality of spirituality; this is the male drive within us. the coupling is necessary because left to itself, the drive to make separate reality into g-d fs home would have us penetrate further and further into the darkness of materiality, endangering us to becoming sucked into it as the memory of divine experience fades. therefore, as the sages say, gvows ensure asceticism, h3 meaning that it behooves us all to set boundaries for ourselves as we prepare to venture into the world of materiality in order to conquer it for g-d fs purposes. thus, the arizal explains this constructive force of vows and oaths

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e slowly! don't hurry. some of the speeches made by various officers during the ceremonies are magnificent and are well worth memorizing. the adoration that is a constant through all the rituals and which is of gnostic origin is certainly one of these: holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and the mighty one. lord of the light and the darkness. another lovely passage which deserves a place in all of one's private devotions and spiritual exercises is this one: glory be to thee, father of the undying. for thy glory flows out rejoicing to the ends of the earth. perhaps one of the most important of these passages to be memorized, and which is unequivocally at the core of all the qabalistic teaching in the order is the excerpt f

he ancient knowledge are explored and described in full in one document or another. they need to be read and studied and practiced over a long period of time for their usefulness fully to be realized. an encyclopedia should be handled with loving care; how much more so then, an encyclopedia which elaborates so many hitherto obscure aspects of the secret knowledge "before all things are the chaos, the darkness and the gates of the land of the night."thus runs one excerpt from a ritual in this particular volume. it is particularly apt. all the ritual workings and descriptions of the magical rubrics to be employed will at first appear utterly chaotic and without meaning. only with consistent effort and a well-laid out plan of study and practice will this chaos gradually lift to be replaced by

pt from a ritual in this particular volume. it is particularly apt. all the ritual workings and descriptions of the magical rubrics to be employed will at first appear utterly chaotic and without meaning. only with consistent effort and a well-laid out plan of study and practice will this chaos gradually lift to be replaced by enlightenment, order, and meaning "after the formless and the void and the darkness, then cometh the knowledge of the light! let the student therefore give himself ample time to study casually at first this next volume-remembering that it contains the last two volumes of the old edition, replete with the most illuminating material conceivable, which requires to be understood thoroughly. even after the lapse of forty years, when i first became aware of this teaching t

ptus minor ritual, which identifies him with the chief officer, he is slain as though by the destructive force of his lower self. after being symbolically buried, triumphantly he rises from the tomb of osiris in a glorious resurrection through the descent of the white light of the spirit. the intervening grades occupy themselves with the analysis of that light as it vibrates between the light and the darkness, and with the establishment within the candidate's personal sphere of the rays of the many-coloured rainbow of promise "before all things" commences a phrase in one ritual "are the chaos, the darkness, and the gates of the land of night" it is in this dark chaotic night so blindly called life, a night in which we struggle, labour and war incessantly for no reasonable end, that we ordi

deliverance from suffering" these restricting circumstances and bonds are only the gates of the wilderness. the use of the word "gate"imp1ies a means both of egress and ingress. by these gates we have entered, and by them also may we go out if so we choose, to enter the brilliance of the dawning sun, and perchance greet the rising of the spiritual splendour. for "after the formless, the void, and the darkness, then cometh the knowledge of the light" as intimated above, one first must have realised that one's soul is lost in darkness before a remedy can be sought to that irresponsible participation mystique, the unconscious projection outwards of interior confusion, and aspire to that divine land which is, metaphorically, the place of one's birth. in that land is no darkness, no formlessnes

ed the matter, it "thereby frees the inner personality from emotional and imaginary introduction 25 entanglements, creating thus a unity of being which is universally felt as a release" it is the attainment of spiritual puberty, marking a significant stage in growth. symptomatic of this stage of interior growth is the utter transformation that comes over what previously appeared to be "the chaos, the darkness, and the gates of the land of night" while man is assumed into godhead, and the divine spirit is brought down into manhood, a new heaven and a new earth make their appearance, and familiar objects take on a divine radiance as though illumined by an inter <39> nal spiritual light. and this is what, in part at any rate, was meant by the old alchemists, for the finding of the philosopher

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

essly form the mystic circle about the altar and the aspirant, who is stillkneeling, while the suffragan reads the following "in the beginning was the word, and the wordwas with god, and the word was god.the same was in the beginning with god.all things were made by him; and without him was not anything made that was made.in him was life, and the life was the light of men.and the light shineth in the darkness and the darkness comprehendeth it not."the curtain in the east is withdrawn, revealing the chief adept in front of a white covered table,with 33 burning candles upon it; in front of this is an altar (small) of incense, burning; and abovethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the lette

d forth the heavenly train.the conductor, practicus and torch b. approach the 2nd sign (2nd herald) and thus halt at pisces.two tapers have been lighted in front of 2nd herald, just as the above were leaving the medallist; thetaper of the medallist is left burning.2nd herald, 2nd sign: with god, all is as day; with man night savoureth of mortality. we tend toward the day,the morning of light, and the darkness of error and unbelief are passing away. the divine lux isforeshadowed, for there was light before the sun. as the waters descend upon the earth, and lifeshall be given to pisces, the fishes, so all nature prepares for the reception of the seed. from thewomb of darkness and despair, loving nature prepares for the bursting forth of life: and numberlessstarlets shall wake in the wake of

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

ic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, june, 2001. typeset in bauer bodoni and waters titling. part i: the doctrine of transcendental magic 1 introduction behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in

tes and thump with paws on flanks; limping scarabaei mingle in the dance; crabs play the castanets; crocodiles beat time on their scales; elephants and mammoths appear habited like cupids and foot it in the ring: finally, the giddy circles introduction 5 break up and scatter on all sides. every yelling dancer drags away a dishevelled female. lamps and candles formed of human fat go out smoking in the darkness. cries are heard here and there, mingled with peals of laughter, blasphemies and rattlings in the throat. come, rouse yourself: do not make the sign of the cross! see, i have brought you home. you are in your bed, not a little worn out, possibly a trifle shattered, by your night's journey and its orgy; but you have beheld that of which everyone talks without knowledge; you have been i

er. to give knowledge to power alone, such is the supreme law of initiations. hence did the great revealer say `the kingdom of heaven suffereth violence, and the violent only shall carry it away' the door of truth is closed, like the sanctuary of a virgin: he must be a man who would enter. all miracles are promised to faith, and what is faith except the audacity of will which does not hesitate in the darkness, but advances towards the light in spite of all ordeals, and surmounting all obstacles? it is unnecessary to repeat here the history of ancient initiations: the more dangerous and terrible they were, the greater was their efficacy. hence, in those days, the world had men to govern and instruct it. the sacerdotal art and the royal art consisted above all in ordeals of introduction 13 c

is thrice-folded and the staff is divided into three parts. the number nine is that of divine reflections; it expresses the divine idea in all its abstract power, but it signifies also extravagance in belief, and hence superstition and idolatry. for this reason hermes made it the number of initiation, because the initiate reigns over superstition and by superstition: he alone can advance through the darkness, leaning on his staff, enveloped in his mantle and lighted by his lamp. reason has been given to all men, but all do not know how to make use of it: it is a science to be acquired. liberty is offered to all, but not all can be free: it is a right that must be earned. force is for all, but all do not know how to rest upon it: it is a power that must be won. we attain nothing without mo

twenty-four crowned elders in the apocalypse. in the kabalah the occult principle is called the ancient, and this principle, multiplied and, as it were, reflected in secondary causes, creates images of itself that is to say, so many ancients as there are diverse conceptions of its unique essence. these images, less perfect in proportion as they are removed farther from their source, project upon the darkness an ultimate reflection or glimmer, representing a horrible and deformed ancient, who is termed vulgarly the devil. hence an initiate has been bold enough to say: the devil is god, as understood by the wicked; while another has added, in words more bizarre but no less energetic: the devil is composed of god's ruins. we may sum up and explain these strikingly novel definitions by remark

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

ial light. never would intelligence have known the goodness of god if it had never lost him. never would god's infinite love have shone forth in the joys of his mercy had the prodigal son of heaven remained in the house of his father. when all was light, there was light nowhere; it filled the breast of god, who was labouring to bring it forth. and when he said: elet there be light! f he permitted the darkness to repel the light, and the universe issued from chaos. the negation of the angel who at birth refused slavery constituted the equilibrium of the world, and the motion of the spheres commenced. the infinite distances admired this love of liberty, which was vast enough to fill the void of eternal night and strong enough to bear the hatred of god. but god could hate not the noblest of h

RUBY TABLET OF SET

near-future. barbarism 6 early christian 8 early medieval 9-11 age of chivalry 12-13 renaissance 14 1700-1900 15 1900-1960 16 "soaring sixties" 17 present era r.i.p. ultimate perfection is within the reach of those few who will not to be man, who aim not for god, and who perfect not themselves but that aspect which can endure only after its creation. this creation can take place only in darkness: the darkness of that which stands without, built with forces from within. they are here. they are conceptually not of mankind. the time has come for them. and for one more genius. set/ harwer. the discussion continues the term "selfintegration" is one of those commonly used terms that has been around a while in mental health literature. use of the term "integration" to refer to the process by whic

and move upon the world of horrors! source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within us! force of energy, fire of motion; with diligence let us ever labor with thee, that we may remain in thine abundant joy. h glet then our eyes become the eyes of set, our strength become the strength of set, our will become the will of set. as a fire in the darkness we are become; as air in the sky we are become; as earth in space we are become; as water in the desert we are become. we dwell in the fane of the flame of ba. time shall bow before our wills, for we are lords of life, death, and life in death. we go forth on our secret journeys. let us find truth and become it. h the formula of the dark graal keeper of the graal: gwhat is the secret

nated as a magus- hear, now, anton szandor lavey. recall first the pact which, years ago, you drew up before me, and to which you set your own name. think not that i have been unmindful of that act long past, pale and lonely though it might seem beside the wreaths you have won from your own kind. you could not know but that you risked more than your life- yet you stretched forth your will through the darkness of the angles to seek mine. though you have brought many honors to me, never was there such as this. take now the pact. in that chamber which you know to be most beloved of me, build now with your own hands a flame that is sacred to me. let your hands pass through the fire- once for each angle of my shining trapezohedron. speak again that great key which suspends the barrier between h

alter the machinery of the cosmos according to your desire. no charge do i lay upon you, for you are now my brother and no longer my liege. but remember always the word we of hell have proclaimed. we need justify neither our existence nor our desires, but without a considered purpose- which belial has set forth in the diabolicon- both are without consequence. for nine years my church has shunned the darkness and sought the light. think not that the trials set before it were either random misadventures or the schemes of an unknown adversary. all were authored by me, the more to illustrate the paralysis of the god-churches. in truth they are engines of self-annihilation in design as in doctrine. this i will never permit my order to emulate. those who honor the name of satan have existed thr

urn seek me. man the god shall arise only from the ashes of man the beast- the blood is the life. high priest- you have made my name beloved. but a time approaches when i shall be shunned and cursed as never before. this matters not, for the elect will have seen my truth. but my church must survive, and to survive in fact, it must vanish in fiction. out of the great darkness i have come, and into the darkness i and my order shall again venture. therein lies the future. those who choose the solace of the known will be rewarded with death. let the institutions of the church of satan be discarded. their time is past, and they have served my purpose honorably. seek now the elect, as the darkness draws near. no longer shall all who approach my church find welcome- they shall grasp at empty air

for the enhancement of conscious life. north solstice the book of coming forth by night was written during the night of the north solstice (june 21-22) 1975 (the year x of the age of satan, according to the church of satan. here the year is given the hieroglyphic name xeper, symbolized by xepera, the scarab beetle who represents the principle of the sun's "immortality" via its transition through the darkness towards another dawn. the equinox has succumbed to my solstice, and i, set, am revealed in my majesty. the apparent reference is to the north solstice, as explained above. there may be a second implication: aleister crowley identified the events surrounding the inception of the aon of horus in 1904 ce as the "equinox of the gods" the book of coming forth by night heralds the eclipse o

SALMANRUSHDIE THESATANICVERSES

with it- in the original and now authorless text, a man, long thought dead, returns after an absence of many years, like a living phantom, to his former haunts. he visits his former home at night, surreptitiously, and looks in through an open window. he finds that his wife, believing herself widowed, has re-married. on the window-sill he sees a child's toy. he spends a period of time standing in the darkness, wrestling with his feelings; then picks the toy off the ledge; and departs forever, without making his presence known. in the indian version, the story had been rather different. the wife had married her husband's best friend. the returning husband arrived at the door and marched in, expecting nothing. seeing his wife and his old friend sitting together, he failed to understand that

dance at which he killed the vulture" that was the dance at which a certain juan julia, nicknamed the vulture on account of his cadaverous appearance, drank too much and insulted the honour of aurora del sol, and didn't stop until martin had no option but to fight _hey martin, why you enjoy fi4cking with this one, i thought she was pretty dull "let us go away from the dancing" martin said, and in the darkness, silhouetted against the fairy-lights hung from the trees around the dance-floor, the two men wrapped ponchas around their forearms, drew their knives, circled, fought. juan died. martin de ia cruz picked up the dead man's hat and threw it at the feet of aurora del sol. she picked up the hat and watched him walk away. rosa diamond at eighty-nine in a long silver sheath dress with a ci

ng is ours as well. but to be raised in the house of power is to learn its ways, to soak them up, through that very skin that is the cause of your oppression. the habit of power, its timbre, its posture, its way of being with others. it is a disease, bilal, infecting all who come too near it. if the powerful trample over you, you are infected by the soles of their feet. bilal continues to address the darkness "death to the tyranny of the empress ayesha, of calendars, of america, of time! we seek the eternity, the timelessness, of god. his still waters, not her flowing wines" burn the books and trust the book; shred the papers and hear the word, as it was revealed by the angel gibreel to the messenger mahound and explicated by your interpreter and imam "ameen" bilal said, concluding the nig

; that she, too, had started seeing something that made her feel pretty sick; and when he saw the disgust on that hideously pointy and clouded face he just let rip"_hubshees" he cursed them in, for some reason, his discarded mother-tongue. troublemakers and savages, he called them "i feel sorry for you" he pronounced "every morning you have to look at yourself in the mirror and see, staring back, the darkness: the stain, the proof that you're the lowest of the low" they rounded upon him then, that congregation of hyacinths, his own hyacinth now lost among them, indistinguishable, no longer an individual but a woman-likethem, and he was being beaten frightfully, emitting a piteous bleating noise, running in circles, looking for a way out; until he realized that his assailants' fear was grea

ll costs clarity- this shaitan was no fallen angel- forget those son-ofthe-morning fictions; this was no good boy gone bad, but pure evil. truth was, he wasn't an angel at all "he was of the djinn, so he transgressed- quran 18 :50, there it was as plain as the day- how much more straightforward this version was! how much more practical, down--to--earth, comprehensible- iblis/ shaitan standing for the darkness, gibreel for the light- out, out with these sentimentalities _joining, locking together, love. seek and destroy: that was all. o most slippery, most devilish of cities- in which such stark, imperative oppositions were drowned beneath an endless drizzle of greys- how right he'd been, for instance, to banish those satanico-biblical doubts of his- those concerning god's unwillingness to

aking of his death; whereupon his eyes moved past her, and seemed to fix upon another figure in the room, even though when she, ayesha, turned to look she saw only a lamp there, burning upon its stand "who's there" he called out "is it thou, azraeel" but ayesha heard a terrible, sweet voice, that was a woman's, make reply "no, messenger of al--lah, it is not azraeel" and the lamp blew out; and in the darkness mahound asked "is this sickness then thy doing, o al--lat" and she said "it is my revenge upon you, and i am satisfied. let them cut a camel's hamstrings and set it on your grave" then she went, and the lamp that had been snuffed out burst once more into a great and gentle light, and the messenger murmured "still, i thank thee, al--lat, for this gift" not long afterwards he died. ayes

SATANGEL

demons, shades, and qlippoth than to works of high magick. the sorcery concluded, the veil is then closed, and with the final vibration the practitioner returns to normal consciousness. further banishing and grounding may be employed if necessary; thee i invoke, the bornless one thee, that didst create the earth and the heavens thee, that didst create the night and the day thee, that didst create the darkness and the light thou art ra hoor khuit, myself made perfect, who no man has seen at any time thou art ia besz, the truth in matter thou art the truth in motion thou hast distinguished between the just and the unjust thou didst make the female and the male thou didst produce the seeds and the fruit thou didst form men to love one another, and to hate one another i am [n, thy servant, unt

SATANIC BIBLE

laska and warned the eskimos of the horrors of hell and the blazing lake of fire awaiting transgressors, they eagerly asked "how do we get there) most satanists do not accept satan as an anthropomorphic being with cloven hooves, a barbed tail, and horns. he merely represents a force in nature- the powers of darkness which have been named just that because no religion has taken these forces out of the darkness. nor has science been able to apply technical terminology to this force. it is an untapped resivoir that few can make use of because they lack the ability use a tool without having to first break down and label all the parts which make it run. it is this incessant need to analyze which prohibits most people from taking advantage of this many faceted key to the unknown- which the satan

er) substance into the dismal void, oh mighty dagon! i thrust aloft the bifid barb of hell and on its tines resplendently impaled my sacrifice through vengeance rests! shemhamforash! hail satan! invocation employed towards the conjuration of compassion with the anger of anguish and the wrath of the stifled, i pour forth my voices, wrapped in rolling thunder, that you may hear! oh great lurkers in the darkness, oh guardians of the way, oh minions of the might of thoth! move and appear! present yourselves to us in your benign power, in behalf of one who believes and is stricken with torment. isolate him (her) in the bulwark of your protection, for he (she) is undeserving of anguish and desires it not. let that which bears against him (her) be rendered powerless and devoid of substance. succo

SATANIC RITUALS

s co-workers with care. those who are perennially bored are usually stupid, insensitive, unimaginative individuals. they are deadwood in any ritual chamber. naturally, there is a reasonable level of possible emotional response which must be understood when selecting a litany to he used for ceremonial purposes. a wizard or cultist of 1800 may have thrilled at his words when speaking of "waiting at the darkness visible, lifting our eyes to that bright morning star, whose rising brings peace and salvation to the faithful and obedient of the human race" now he may say "standing at the gates of hell to summon lucifer, that he might rise and show himself as the harbinger of balance and truth to a world grown heavy with the spawn of holy lies" in order to engender the same emotional response. the

n die erde hinein kuscheln. manche klettern auf die b ume, manche kratzen an den gr ben des todes, manche kampfen mit der stirn, den f ssen oder klauen, manche beissen pl tzlich zu ohne veranlassung! die bestraffung ist streng und gewiss. deswegen lerne das gesetz. sage die w rter. sage die w rter! sage die w rter! i am the sayer of the law. here come all that be new, to learn the law. i stand in the darkness and say the law. none escape! cruel are the punishments of those who break the law. none escape! for every one the want is bad, what you want of us, we know not, yet we shall know. some want to follow things that move, to watch and slink and wait and spring, to kill and bite, bite deep and rich, sucking the blood! some want to tear with teeth and hands into the roots of dungs, snuffin

! beasts: sein ist was ist unseres. his is what is ours! invocator: er ist was wir sind. he is what we are! beasts: er ist was wir sind. he is what we are! invocator: ich bin der sprecher des gesetzes. hier sind alle, die neu sind um das gesetz zu lernen. ich stehe im dunkeln und spreche das gesetz. kein entkommen! i am the sayer of the law. here come all that be new, to learn the law. i stand in the darkness and say the law. none escape! beasts: kein entkommen! none escape! invocator: grausam ist die strafe f r solche, die das gesetz brechen. kein entkommen! cruel are the punishments of those who break the law. none escape! beasts: kein entkommen! none escape! invocator: f r jeden ist das wollen schlecht was du willst, wir wissen es nicht. wir werden es wissen! for every one the want is b

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

SATANICON

the celebrant: it is placed at the rightrear area of the altar. the chalice of change with its emotion-stimulating elixor is placed directly in front of the thurible. the sword of satan occupies its customary position, which is at the forepart of the altar. the essence of this ritual dictates that its accompanying music would be of a supremely triumphant nature -35- the ritual of antichrist 1 in the darkness, the celebrant faces the sigil of antichrist as he recites the invocation of antichrist: in the name of belial i invoke you spirit of antichrist come forth! for i am the first, and many will follow! in the spirit of the beast, come forth for i am the same, and the faithful are fearful! in recognition of the number, come forth for the conquest has begun! 2 the celebrant stoops to light

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

orshipper then makes eight offerings (1) water, to symbolize purity (2) sandalwood and saffron paste (which is rubbed on the image, which symbolize the cooling of human passions and are believed to cool fever (3) flowers, which symbolize faith in the teachings of the tirthankara (4) incense, to symbolize the burning away of bad karma (5) light, offered by swinging a lamp, to symbolize eliminating the darkness of ignorance (6) rice (7) sweets; and (8) fruit. the rice is arranged in the form of the symbolic swastika. three dots made with the food items above the swastika symbolize the three jewels. and finally, a crescent with a dot above it symbolizes the liberated beings who dwell in the roof of the universe. the ceremony concludes with time for meditation and prayer. the essence of jain w

ala, anagarika. return to righteousness: a collection of speeches, essays, and letters of the anagarika dharmapala. edited by ananda guruge. colombo, ceylon: government press, 1965. sangharakshita, bhikksu. anagarika dharmapala: a biographical sketch. kandy, sri lanka: buddhist publication society, 1983. 112 world religions: biographies anagarika dharmapala sangharakshita, maha sthavira. flame in the darkness: the life and sayings of anagarika dharmapala. yerawada, india: tiratna grantha mala for trailokya bauddha mahasangha sahayaka gana, 1980. periodicals leithart, peter j. when east is west. first things: a monthly journal of religion and public life (may 2005: 11 12. roberts, michael. for humanity. for the sinhalese. dharmapala as crusading bosat. journal of asian studies (november 199

had been with her for more than thirty years. an example of one of her gilyonot concerns the first book of the torah, called bereshit. discussing the great flood that god sent to earth, and which noah survived by building an ark and populating it with one of each gender of animal and man, liebowitz provides commentary and interpretation. she draws attention to the symbolism within the story, from the darkness of the rains that killied all except those in the ark with noah, to the renewal of life that occurs once the rains stop. she explains that the flood washed away the sins of man, such as the decline in moral behavior and the increasing glorification of things such as warfare and other violence. the jewish agency for israel has reproduced her lessons online, where she says: the light th

a mat made from stiff plants, and a brick that served as her pillow. she slept little at night, instead praying and meditating, and became angry with herself if she fell asleep for a short time and thus lost precious minutes or hours of devotion to allah. in one tale, ra bi ah refused to go out and admire nature on a fine spring day, saying that she would rather contemplate the beauty of allah in the darkness of her dwelling. she never married, though it was reported she had many proposals. the miraculous despite her disregard for the rituals of islam, ra bi ah went on at least one pilgrimage to mecca (now in saudi arabia) in order to visit the house of god, the ka aba, the most sacred place in islam. it also lies in the direction toward which muslims face to pray each day. world religions

illions of years. excerpt f rom the holy scriptures genesis: chapter 1 1 in the beginning g-d created the heaven and the earth. 2 now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of g-d hovered over the face of the waters. 3 and g-d said: let there be light and there was light. 4 and g-d saw the light, that it was good; and g-d divided the light from the darkness. 5 and g-d called the light day, and the darkness he called night and there was evening and there was morning, one day. 6 and g-d said: let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 and g-d made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. 8 and

years; 15 and let them be for lights in the firmament of the heaven to give light upon the earth. and it was so. 16 and g-d made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. 17 and g-d set them in the firmament of the heaven to give light upon the earth, 18 and to rule over the day and over the night, and to divide the light from the darkness; and g-d saw that it was good. 19 and there was evening and there was morning, a fourth day. 20 and g-d said: let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven. 21 and g-d created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

thou findest it thou wouldest get rid of thy sorrows. study well the law 'know thyself, that thou may not be deceived any more. unum sunt omnia, per quod omnia. make known to thee the terra sancta, so that thou mayest not go astray. figurative image of how within this world three worlds in each other, namely this earth sun-world, and also the heavenly and the hellish world have their effects. and the darkness cannot conquer the light. it also shows that the land of the dead, the entrance to hell or superficial darkness, where there is wailing and gnashing of teeth, as well as the land of the living, the heavenly paradise or third heaven are from this world. and that the human being has all these things in his heart; heaven and hell, light and darkness, life and death. the outer and inner m

al love, willpower and centro, whose principle reveals itself since eternity began. you will see in this the eternal nature in its seven apparitions, revealing itself in the centro of the eternal bottomless depth since eternity began. the centrum of the eternal bottomless depth of light and darkness is in the infinite inexpressible width and depth everywhere. therefore is said: the light inhabits the darkness and the darkness cannot grasp it. an eternal holy fire- an infinite god sent flame- a heavenly secret- the great indescribable spirit of fire, inexplorable in eternity. harmonious conception of the light of nature. from which you can deduce the restoration and renovation of all things emblematic. the art is just, true and certain to the man who fears god and is assiduous, and behaves

SEPHER HA BAHIR

you] i will bring your seed from the east. the sun rises in the east, and you say that the pearl is day [he replied] i am only speaking with regard to the verse (genesis 1:5) and it was evening and it was morning, day. regarding this it is written (genesis 2:4, in the day that god made earth and heaven. 74. and it is written (psalm 18:12, he made darkness his hiding place round about, his succah the darkness of waters, thick clouds of the skies (shechakim. he said: regarding this it is written (isaiah 45:8, the skies (shechakim) pour down righteousness. this righteousness (tzadik) is the attribute of judgement for the world. it is thus written (deuteronomy 16:20, righteousness, righteousness shall you pursue. immediately after this, it is written, that you may live and occupy the land. if

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

e a war? of course there is. we are involved in that age-old spiritual war with those who would enslave us, and we aim to win that war. the war of which we speak is that ancient and fierce battle between the children of the black rose and the opposition- those who carry the cross of submission and failure upon their backs and would have us share their load. we are spiritual warriors who fight off the darkness of ignorance and mysticism and refuse to submit to alien concepts which are against our nature. we are conservative in nature and take responsibility for our own actions. we play fair and help others to do the same. we discourage submission and ignorance and try to raise the interest of our fellow men and women to greater heights. when we can fend off imbalance, we do so. we remain se

the light or shadow or air or temperature will alert her, and she will know that something has changed. some are so sensitive that even the tiny movements of a insect will not escape their attention. as time passes, an adept's senses, both normal and acquired, will develop as a rose unfolds from bud to flower. this is why we use the black rose as our symbol or logo. the reason being, that even in the darkness, an adept will be aware of what is going on. one who has the knowing, needs not see with their eyes. this is why lucifer is called the lord of darkness. he and his children do not need light to see and have no need of it. we are self fulfilling, the beginning, the end. we rise by our own will and intent from the depths unto the heights. if we want light, we will create our own. know t

e. don't worry, as no one but you will ever know the results. just for fun, picture yourself standing in a large attic, cluttered with many boxes stacked one upon the other. these old boxes contain the sum total of your experience. many of the boxes are open and the contents easily viewed. however, a few are closed and tied up, their contents a mystery. now, the idea is to bring everything out of the darkness and into the light so that you can see what it is and figure out what to do with it. the idea here is to get rid of all the hurtful memories, so think of this experience as you would cleaning out your attic. make yourself an inventory of what you can find right off and jot each memory down in your journal. soon, you will have quite a list and can make some choices of what to keep and

se and plunge mankind into darkness. without one who knows, the road back to light and understanding would be a long one, indeed. many times in the past, men have risen to great heights, only to be tumbled into the depths by catastrophe. it has always been the spark of wisdom and knowledge, carried by the few that has saved the many. however, one who knows must be judicious at such times, as when the darkness comes, people grow superstitious and shun anything they don't understand. that is why one adapt will never reveal the face or place of another "in the past, it has been man's lot to rise to the heights only to be plunged into the depths. but as we say, when something falls over, it is the job of our adepts to pick it back up again. the way of the family is to learn and do and teach. i

st be controlled from start to finish or the results of our actions might be far different than expected. therefore, we must focus upon honorable intent and constantly compare our daily actions to that perfect model. consistency is the one true key to success, so we continually practice, applying the three ps in all we say and do, never allowing ourselves to slip across the line into dishonor and the darkness of stupidity. we are to be trusted. it is this long range consistency that earns the trust of our fellows, as they know from experience that we will make the right choices and have the fortitude to carry them through to completion. we will not change sides in the middle of any fray or betray our fellows to an enemy spy. we do not ever attempt to be everyone's friend as that is not pos

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

was a person of singular habits and eccentric opinions; but the chief part of his time was occupied in acts of quiet and unostentatious goodness. he was an enthusiast in the duties of the samaritan; and as his virtues were softened by the gentlest charity, so his hopes were based upon the devoutest belief. he never conversed upon his own origin and history, nor have i ever been able to penetrate the darkness in which they were concealed. he seemed to have seen much of the world, and to have been an eye-witness of the first french revolution, a subject upon which he was equally eloquent and instructive. at the same time he did not regard the crimes of that stormy period with the philosophical leniency with which enlightened writers (their heads safe upon their shoulders) are, in the presen

nto wild and broken sounds the language of unearthly beings, breathed around her from her birth. thus you might have said that her whole mind was full of music; associations, memories, sensations of pleasure or pain, all were mixed up inexplicably with those sounds that now delighted and now terrified; that greeted her when her eyes opened to the sun, and woke her trembling on her lonely couch in the darkness of the night. the legends and tales of gionetta only served to make the child better understand the signification of those mysterious tones; they furnished her with words to the music. it was natural that the daughter of such a parent should soon evince some taste in his art. but this developed itself chiefly in the ear and the voice. she was yet a child when she sang divinely. a grea

hildlike thoughts and stories, my recollections of the past, as if i had known thee from an infant. suddenly the idea of my presumption struck me. i stopped, and timidly sought thine eyes"'well, and when you found that the nightingale refused to sing"'ah' i said 'what to thee this history of the heart of a child"'viola' didst thou answer, with that voice, so inexpressibly calm and earnest 'viola, the darkness of a child's heart is often but the shadow of a star. speak on! and thy nightingale, when they caught and caged it, refused to sing"'and i placed the cage yonder, amidst the vine-leaves, and took up my lute, and spoke to it on the strings; for i thought that all music was its native language, and it would understand that i sought to comfort it"'yes' saidst thou 'and at last it answere

enormous volume of vapour. it pursued, it overtook, it overspread them. it swept the light from the heavens. all was abrupt and utter darkness; and through the gloom was heard the shout of the guide, already distant, and lost in an instant amidst the sound of the rushing gust and the groans of the earth beneath. glyndon paused. he was separated from his friend, from the guide. he was alone, with the darkness and the terror. the vapour rolled sullenly away; the form of the plumed fire was again dimly visible, and its struggling and perturbed reflection again shed a glow over the horrors of the path. glyndon recovered himself, and sped onward. below, he heard the voice of mervale calling on him, though he no longer saw his form. the sound served as a guide. dizzy and breathless, he bounded

other would paralyse into idiocy their wisest sage; that a third would strike lifeless to the dust their most stalwart champion; that tears and laughter, vigour and disease, madness and reason, wakefulness and sleep, existence and dissolution, were coiled up in those unregarded leaves, would they not have held him a sorcerer or a liar? to half the virtues of the vegetable world mankind are yet in the darkness of the savages i have supposed. there are faculties within us with which certain herbs have affinity, and over which they have power. the moly of the ancients is not all a fable" the apparent character of mejnour differed in much from that of zanoni; and while it fascinated glyndon less, it subdued and impressed him more. the conversation of zanoni evinced a deep and general interest

the catacombs and see the buried rise from their cerements, and hear the ghouls, in their horrid orgies, amongst the festering ghastliness of corruption, than to front those features when the veil was lifted, and listen to that whispered voice. the next day glyndon fled from the ruined castle. with what hopes of starry light had he crossed the threshold; with what memories to shudder evermore at the darkness did he look back at the frown of its time-worn towers! chapter 5.ii. faust: wohin soll es nun gehm? mephist: wohin es dir gefallt. wir sehn die kleine, dann die grosse welt "faust (faust: whither go now! mephist: whither it pleases thee. we see the small world, then the great) draw your chair to the fireside, brush clean the hearth, and trim the lights. oh, home of sleekness, order, s

SIR WALLIS BUDGE EGYPTIAN MAGIC

over the waters, and frogs innumerable appeared; when the dust was smitten by the rod it became lice; and so on. moses sprinkled ashes "toward heaven" and it became boils and blains upon man and beast; he stretched out his rod, and there was "hail, and fire mingled with the hail, very grievous" and the "flax and the barley was smitten" he stretched out his rod and the locusts came, and after them the darkness. now moses did all these things, and brought about the death of the firstborn among the egyptians by the command of his god, and by means of the words which he told him to speak. but although we are told by the hebrew writer that the egyptian magicians could not imitate all the miracles of moses, it is quite certain that every egyptian magician believed that he could perform things eq

fifty-two points, and although ptah-nefer-ka tried to cheat setnau, he lost the game. at this juncture setnau sent his brother anhaherurau up to the earth to bring him his talismans of ptah and his other magical writings, and when he returned he laid them upon setnau, who straightway flew up to heaven grasping the wonderful book in his hand. as he went up from the tomb light went before him, and the darkness closed in behind him; but ptahnefer- ka said to his wife "i will make him bring back this book soon, with a knife and a rod in his hand and a vessel of fire upon his head" of the bewitchment of setnau by a beautiful woman called tabubu and of his troubles in consequence thereof we need make no mention here: it is sufficient to say that the king ordered him to take the book back to its

an peraa (literally "great house) or "pharaoh" with the article pa "the" prefixed. it is interesting to note that moses is mentioned, a fact which seems to indicate jewish influence. in another magical formula we read, 1 "i call upon thee that didst create the earth and bones, and all flesh and all spirit, that didst establish the sea and that shakest the heavens, that didst divide the light from the darkness, the great regulative mind, that disposest everything, eye of the world, spirit of spirits, god of gods, the lord of spirits, the immoveable aeon, iaoouei, hear my voice. i call upon thee, the ruler of the gods, high-thundering zeus, zeus, king, adonai, lord, iaoouee. i am he that invokes thee in the syrian tongue, the great god, zaalaer, iphphou, do thou not disregard the hebrew appe

which a man looked forward was the possession of that power. this is proved by the fact that no less than twelve 2 of the chapters of the book of the dead are devoted to p. 231 providing the deceased with the words of power, the recital of which was necessary to enable him to transform himself into a "hawk of gold" a "divine hawk "the governor of the sovereign princes "the god who giveth light in the darkness" a lotus, the god ptah, a bennu bird (i.e, phoenix, a heron, a "living soul" a swallow, the serpent sata, and a crocodile; and another chapter 1 enabled him to transform himself into "whatever form he pleaseth" armed with this power he could live in the water in the form of a crocodile, in the form of a serpent he could glide over the rocks and ground, in the form of the birds mention

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

ot too long, but has three tines. if your circle is big enough, a full sized pitchfork will do. if you have a buck or a goat's skull, it should be in the center of the circle, in the center of the grouping of the implements. if you happen to be using an altar, it can be on the altar instead. you begin by going to the west, a short distance from the circle, and you close your eyes, and meditate on the darkness, just formless, expansive darkness. you must bring to mind a doorway that seems imposing to you- a frightening doorway, threatening and ominous seeming, and even though no two people will have the same image in their heads, all of these doors should have a rough image of a horned man carved or painted on them, his head and face only. he should be leering in a rather disconcerting way

SOLOMON

[1. cp. acts iv. 7] 34. and i glorified god afresh who gave me this authority, and ordered another demon to come before me. and there came seven spirits [1, females, bound and woven together, fair in appearance and comely. and i solomon, seeing them, questioned them and said "who are ye" but they, with one accord, said with one voice [2 "we are of the thirty-three elements of the cosmic ruler of the darkness [3" and the first said "i am deception" the second said "i am strife" the third "i am klothod, which is battle" the fourth "i am jealousy" the fifth "i am power" the sixth "i am error" the seventh "i am the worst of all, and our stars are in heaven. seven stars humble in sheen, and all together. and we are called as it were goddesses. we change our place all and together, and together

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

faith. christianity was a continuation of the perspective of the mysteries. but there were also changes. a share in the truth was no longer to be reserved for the few but was opened to all in such a way, however, that one had to concede a point at which further knowledge became impossible, and further progress had to be based on faith. the secret of the mysteries was brought by christianity from the darkness of the temples into the bright light of day. the revelation of the ancient temples lived on, however, within the inner sanctumof its content of faith.193 appendix original prefaces and additional materials das christentum als mystische tatsache was originally published in berlin in 1902. it was based on a series of lectures given the previous winter in the theosophical library of coun

weight of authority behind them. people contrive to remain blind for as long as possible to the contradiction within their own soul. in fact, they console themselves by saying that such matters are inscrutable. while sense-experience and logical reasoning require it, they think in a scientific way; but they hold on to the religious feelings from their upbringing. they prefer to keep the issue in the darkness of impenetrable obscurity so far as the rational mind is concerned. they lack courage to win through to the light. the dominant role of science in contemporary culture, then, is past doubt. it must therefore be acknowledged appendix 181 when we come to speak of spiritual matters. beyond doubt too is the fact that as an immediate solution to spiritual needs, science is shallow and simp

SYMBOLISM OF THE BANNERS

represent life and light. in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil. but in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice made only unto the higher. the red cross is bordered with gold in this instance, to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore, is the banner of the west the symbol of twilight- as it were the equation of light and darkness. the pole and the base are black to represent that even in the depth

TECHNICIANS GUIDE TO THE LEFT HAND PATH

tival of heb-sed, or tying together. it was during this time that set was first blamed for the murder of osiris, a semitic corn god who had arrived in the iiird dynasty. previously, osiris had died of drowning. no matter how evil set was, the essential function of set, of going out and expanding the borders of existence and then returning that chaotic energy to the center, always continued. it is the darkness that binds together the egyptian light. the foreigners who ruled egypt known as the hyksos- quite probably hurrians- actively identified themselves with set and established their capital at an ancient setian site, avaris. very little is known about their religious or magical practices, although excavations going on at the time of writing this book should reveal great wealth. but they

d greater black magical (gbm) form- is to create moments of transformation. one of the key components- technically speaking- is developing an environment that attracts this type of manifestation, that acts as a prosthesis towards this goal. to this effect, there are a number of ways to extend the depth of penetration that our perceptual organs are capable of. to achieve this is to truly look into the darkness. in order to create and effectively design these artificial proxemic areas it is necessary to understand the mechanisms that allows us to extend the penetration of our consiousness. we need to find tools of extension in order to create a consciousness of experience that is beyond that normally allotted to the birthed self. neuronic tracing- brief history and practical application duri

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

ys: she saith to him, bread eaten in secret is pleasant. but he knoweth not that the dead are there; and that her guests are in the depths of hell. why do the illuminati value secrecy so highly? why all the mysterious, encoded signs, handshakes, symbols, language, and codes? one finds many reasons. for one thing, the psychopath these are the kind of people who are illuminists seems to be drawn to the darkness, to mysterious perversions and deep occultism "nothing so arouses the deep mind's attention than the call of the dark, arcane and mysterious" paul huston writes in his book, mastering witchcraft.5 secrecy is deemed essential amongst witchcraft sects, and witchcraft is, in essence, illuminism. huson explains "now witchcraft consists of knowledge, and knowledge brings power. power share

em all for suckers. p.t. barnum, of ringling brothers, barnum& bailey circus fame, surely was right when he exclaimed "there's a sucker born every minute" to which yours truly, author of codex magica, might add..and a 32nd or 33rd degree mason is behind the veil laughing his head off and rolling in the aisle every time a new sucker is initiated into the 1st degree of freemasonry" shining light on the darkness the brotherhood of darkness, as a good friend of mine, dr. stanley monteith, calls the illuminati, is quite confident it can easily maintain the highest level of secrecy regarding the actual meaning and import of its signs and symbols. its leaders believe they can even afford to communicate these signals and messages in plain sight, sure in the knowledge that the trance-like masses ar

s 2 says that the opposers of christ the leaders of illuminati and their hordes of rapt followers shall be utterly destroyed by the brightness of his coming. until that great and momentous day, the pitiful men of the illuminati shall continue to wallow with each other in the mire and muck. they will continue communicating the sign of x, the sign of their silly, fanciful god, all the while cursing the darkness rather than lighting a candle. men blinded for all eternity by their rejection of the true light. 210 codex magica the arm patch on the military uniform of pakistan's president, general pervez musharraf, tells a number of tales. against a black, circle background we find the familiar crescent moon and star of islam (actually, pagan origin, being representative of diana, the witchcraft

ll plaques" including this one, a depiction of the combined gods of egypt, horns and set. two entities represented by one body. once again, we discover the principle of integration, or synthesis. horns is the son of the sun god and is said to be one with his father, osiris. the god set is the dialectical opposite, or mirror of horns and osiris, but rather than the sun and its light, he represents the darkness of the underworld. set is god of the dead, horus-osiris, god of the living. that ravenous dark bird 259 this cover of a book by w. bruce lincoln about russia's czars, the romanov dynasty, pictures the dynasty's fascinating symbol, the double-headed phoenix serpent. eyeopening is the crowned victorious hero figure with a cape, carrying a lance, riding a white horse found within the "he

within (photo from book, the pattern and the prophecy, by james harrison, isaiah publications, 1994) variations of the yin/yang. twenty-three "i fell in to a burning ring of fire" arnold schwarzenegger's masonic ring, newt gingrich's t-rex dinosaur, and other mysterious messages on rings and neckties of the elite one ring to rule them all..one ring to find them..one ring to bring them all and in the darkness bind them- j.r.r. tolkien lord of the rings i fell in to a burning ring of fire. i went down, down, down, and the flames went higher. johnny cash ring of fire t h e illuminati seem to have an unusually passionate, if bizarre, attachment to jewelry, tie tacks, ties, and items of clothing. the masons wear aprons, high hats, black clothing. they wear ties and rings emblazoned with symbol

tter v with two straight lines angled to meet at a point facing downward. it becomes a v device, or chevron, and has been adopted for the uniforms of military troops of some countries. resembling a downward pointing triangle with the top line open or omitted symbolizes fiery destruction and wrath on the object at which it is pointed. about 12 years ago, a few satan worshippers arrived secretly in the darkness at my ministry building and evidently carried out a ritual. for many months we had received anonymous telephone threats, so were not surprised. on the concrete porch near our front door, the vandals had scratched a "v" pointing to the entrance, and there were signs of candle use and the burning of objects. here we see the fantastic beliefs by occultists that their rituals create reali

THE BLACK LODGE

eorganization of the candidate. when any human aspires to the path of the wise at once the infernal forces are activated to tempt him or her- that is test him or her- along the way. remember..this process is automatic, the only voluntary part of this process is the aspiration itself. may you fare well my sisters and my brothers as you go about your life duties and may the warrior lvx radiate into the darkness of the universe. may you learn from this book of the black lodge ways and means that will fortify and amplify those spiritual aspirations which even now shine through the opacity of your flesh. love is the law, love under will. the black lodge lesson 2 dear sisters and brothers in the name of the initiator augmn do what thou wilt shall be the whole of the law. let us sum up that which

THE BOOK OF PLEASURE

or it. this self-love is now declared by me the means of evolving millions of ideas for pleasure without love, or its synonyms- self-reproach, sickness, old-age, and death. the symposium of self and love. o! wise man, please thyself. 42 43 44 the complete ritual and doctrine of magic ecstasy in self-love the obsession my dearest, i will now explain the only safe and true formula, the destroyer of the darkness of the world, the most secret among all secrets. let it be secret to him who would attain. let it cover any period of time, depending on his conception. there is no qualification18, nor ritual or ceremony. his very existence symbolising all that is necessary to perfection. most emphatically, there is no need of repetition or feeble imitation. you are alive! magic, the reduction of pro

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

a. the sky, is the realm of the sun, moon and stars. the home of the great ones that we call gods and goddesses. it is the unwritten future, and the realm of dreams. the land, is the realm of man. here we dwell in the present, with the birds, and beasts of this world. this is also the home of the sidhe (the noble ones. this is the realm of reality, and life. the sea, is the realm of mother chaos. the darkness of our spirit, the land of the dead. it is our past, and all things forgotten or left behind. around the sky, land& sea, are the elements of the four corners of the world. these being known as earth, air, water and fire. page 9 grimoire of eclectic magick) tools and your altar( in the opening scenes of the craft, a candle covered altar is displayed, complete with crystal ball, pentacl

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

in popular as guides for contemporary men and women, and such individuals as john edward, james van praagh, and sylvia browne issue advice from the other side on syndicated television programs. 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 xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species many appearing more animal-like than human struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other w

d themselves face to face with the single greatest mystery of their existence: does life extend beyond the grave? whether one believes in a supernatural heavenly kingdom, the inescapable laws of karma, or a state of eternal bliss, death remains a dreadful force beyond one s control. for untold millions of men and women the ceremonies of religion provide their only assurance that life goes on when the darkness of physical death envelops them. m delving deeper carter, john ross and mahinda palihawadana, trans. buddhism: the dhammapada. new york: oxford university press for the book of the month club, 1992. crim, keith. the perennial dictionary of world religions. san francisco: harper collins, 1989. eerdmans handbook to the world s religions. grand rapids, mich: wm. b. eerdmans publishing co

fitly suffer at the hands of life. cicero s (106 43 b.c.e) treatise on glory concedes that the counsels of the divine mind had some glimpse of truth when they said that men are born in order to suffer the penalty for some sins committed in a former life. plotinus (205 270 c.e, in the second ennead, writes that reincarnation is a dogma recognized throughout antiquity the soul expiates its sins in the darkness of the infernal regions and afterwards passes into new bodies, there to undergo new trials. reincarnation is not an approved doctrine in any of the orthodox christian, islamic, or judaic religions, which all hold fast to the belief that there is but one lifetime, one day of judgment, and a heavenly resurrection of the body for the righteous. reincarnation, the great wheel of return se

await his light. he must spend the night in the coffin and enter through the door of fear to achieve mastery. the initiate would lie down in the open sarcophagus and be left alone in the crypt. the priests would leave him a small lamp which would soon use up its reservoir of oil. from somewhere outside the tomb, he would be able to hear priests chanting his funeral song. then he would be alone in the darkness, feeling the cold of the grave close in upon him. perhaps the initiate would experience a life review or begin to see colors and lights appear around him. this illumination, he believed, was the light of osiris come to bring him visions. some aspirants might claim to have had conversations with isis or osiris. others might visualize themselves in the land of the dead, walking and talk

vital, and colorful form. the cult of eleusis centered around the myth of demeter (ceres, the great mother of agriculture and vegetation, and her daughter persephone, queen of the greek underworld, the original name of the goddess of death and regeneration. the drama enacted for the initiates symbolized the odyssey of the human soul, its descent into matter, its earthly sufferings, its terror in the darkness of death, and its rebirth into divine existence. some contemporary students of the mysteries have portrayed the myth as the story of the fall of humankind and its redemption as expressed in the religion of the eleusinians. in the temples and in the groves where the mysteries were celebrated, the candidates were told that life was a series of tests and that after death would be reveale

anted again and the agricultural cycle is perpetuated, so is the soul harvested by the gods to be resurrected. membership in the mysteries of eleusis was undertaken for the purpose of the initiates ensuring themselves a happy immortality. they returned to their customary occupations as mystics, ones who had been endowed with the ability to open their inner eyes to perceive a world of light beyond the darkness of their ordinary lives. m delving deeper cotterell, arthur, ed. encyclopedia of world mythology. london: dempsey parr book, 1999. ferm, vergilious, ed. ancient religions. new york: philosophical library, 1950. fox, robin lane.pagans and christians. new york: alfred a. knopf, 1989. gaskell, g. a. dictionary of all scriptures& myths. avenel, n.j: gramercy books, 1981. young, dudley. or

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in popular as guides for contemporary men and women, and such individuals as john edward, james van praagh, and sylvia browne issue advice from the other side on syndicated television programs. 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 xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species many appearing more animal-like than human struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other w

merica. new york: tor, 1996. stevens, william oliver. unbidden guests. new york: dodd, mead& co, 1957. borley rectory the haunting phenomena usually began each night in borley rectory shortly after reverend and mrs. smith had retired for the evening. they would be lying in bed, and they would hear the sound of heavy footsteps walking past their door. reverend g. e. smith soon took to crouching in the darkness outside of their room with a hockey stick gripped firmly in his hands. several nights he lunged at something that passed their door always without result. bells began to ring at all hours and became an intolerable nuisance. hoarse, inaudible whispers sounded over their heads. small pebbles appeared from nowhere to pelt them. a woman s voice began to moan from the center of an arch lea

ctory. that night, however, as the knocks began to sound, reverend wesley was startled to see his canine bodyguard whimper and cower behind the frightened children. two nights later, the sounds in the house seemed so violent that wesley and his wife were forced out of bed to investigate. as they walked through the rectory, the noises seemed to play about them. mysterious crashing sounds echoed in the darkness. metallic clinks seemed to fall in front of them. somehow managing to maintain their courage, the wesleys searched every chamber but found nothing. after he called a family meeting to pool their knowledge about the invisible guest, reverend wesley learned from one of the older girl s observations that the disturbances usually began at about ten o clock in the evening and were always p

856 1939) to treat patients in order to gain awareness of suppressed subconscious experiences or memories that might be causing psychological blocks. rectory the house or dwelling that a rector lives in. 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 56 ghosts and phantoms chapter 11 mysterious creatures stone age humans feared monsters that emerged from the darkness. saber-toothed tigers stalked them; cave bears mauled them, and rival hominid species struggled against them for survival. ancient nightterrors surface in the dreams and imaginations of present-day humans, and sometimes the monsters turn out to be real. 57 chapter exploration apelike monsters bigfoot orang pendek skunk ape yeti creatures of the night chupacabra ghoul golem imp incubus

he world s lakes, apelike giants prowling the forests and prehistoric behemoths trampling down remote jungles ignites their creative fires. creatures that defy science, reason, and logic can thrive well in the human imagination. other researchers see some people s fear of monsters as a kind of psychic residue of primitive fears when early humankind dreaded nightfall and the predators that stalked the darkness for victims. dr. christopher chippindale of cambridge university s museum of archaeology and anthropology has observed that such halfhuman, half-animal monsters as the werewolf and other were-creatures were painted by stone age artists more than 10,000 years ago. some of the world s oldest art found at ancient sites in europe, africa, and australia depict animalhuman hybrids. in other

ver, november 25, 2001 [online] http//www.observer.co.uk/ uk_news/story/0,6903,605611,00.html. pyle, robert. where bigfoot walks. boston: houghton mifflin, 1997. sanderson, ivan t. abominable snowmen: legend come to life. philadelphia: chilton company, 1961. shermer, michael. why people believe weird things. new york: mjf, 1997. apelike monsters sightings of monstrous apelike creatures lurking in the darkness of forests and mountainous regions of the world have been reported since the middle ages. in 840 c.e, agobard, the archbishop of lyons, told of three such demons, giant people of the forest and mountains, who were stoned to death after being displayed in chains for several days. in his chronicles, abbot ralph of coggeshall abbey, essex, england, wrote of a strange monster whose charre

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

in popular as guides for contemporary men and women, and such individuals as john edward, james van praagh, and sylvia browne issue advice from the other side on syndicated television programs. 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 xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species. many appearing more animal-like than human.struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other

ians continue to practice their traditions on a high level of mystical ideals and devote themselves to transcendental magic, rather than the occult. while the darker applications of magic and sorcery receive the greater share of popular attention, those adepts of all traditions who practice white magick continue to do so quietly and secretly, serving humankind by working in the light, rather than the darkness. m delving deeper meyer, marvin, and richard smith, eds. ancient christian magic. san francisco: harpersanfrancisco, 1994. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. magi everyone who knows the traditional story of christmas has heard of the three magi who followed the

any to be sym- 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 171 carnelian is called the mecca stone by many moslems. bolical of the illumination of the soul in the midst of earthly despair or of death. ancient romans honored juno lucina, mother of the light, whenever a candle was lit to spread its light and sweet scent into the darkness. juno lucina controlled the sun, moon, and stars, and granted to newborn children the glight h of their spirit. each year during the winter solstice a festival of lights was celebrated in her honor. this winter celebration became the christian feast of santa lucia (saint lucy, which is still observed in sweden with a young woman wearing a crown of candles and portraying the lussibrude

lly transmutes humans into true manifestations of god on earth. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. de saint-didler, l. hermetical triumph: the victorius philosopher fs stone. edmonds, wash: holmes publishing group, 2001. kelly, edward. the stone of the philosophers. edmonds, wash: holmes publishing group, 1990. smith, patrick. a light from out of the darkness: on the composition of the stone of the philosophers. edmonds, wash: holmes publishing group, 2001. 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 208 objects of mystery and power philosopher fs stone and the serpent of alchemy from the 1622 edition of philosophia reformata by j. d. mylius (fortean picture library) the spear of destiny the sp

THE GOLDEN ESSENCE

and mysterious source of what grows out of the earth, and the ultimate source of all things that come from it, such as animal life and humans, and, on other levels, even the source of the gods and all beings. but a distinction is made, usually, between the dark reality of the dame s being, and the physical body of nature that expresses her potentials. she is seen in many mythologies as darkness, the darkness of old night (and dame dark, or night are also names for her) and in this capacity, she is the figure old fate, the ultimate, supreme, and first being, from whom all things come. she was an underworld goddess, the dark and first queen of the underworld, because the darkness of the underworld, which is also the darkness of fate s womb, is the same primal darkness that existed at the be

n and source of all, she is the end of all, that to which all returns, before regeneration. the nine worlds of indo-european mythology were all born from her womb, and at the world-doom, they were withdrawn back into her darkness, to await regeneration, and only she remained, as she was in the beginning. she was the spinning goddess, who spun the threads of fate, and the stars and moon floated in the darkness of her immense being. as the source of life and the place of death, she was depicted as half- fair and half dark and decaying; the outward life of the earth can also be seen as her fair face and the darkness below as her dark face. the original darkness that she embodies, which is the darkness of the mystery of fate, also links her to the figures of sophia or dame wisdom, which as we

in shadow and infamy by dark forces many years ago. but the world remembers her in the deepest places. she still holds court and greets those who have the desire and the cunning to seek her. in her role as earth mother, or source of the physical bodies of life and of generation, and the deep awareness of the earth and waters, she can be seen as a rhea/demeter-like figure. but beyond that earth is the darkness of her ultimate nature, old fate. this ultimate nature of hers has a mysterious relationship to the ultimate natures that are reflected into her children, whether they be the gods, spirits, plants, animals, or human beings. it is a poetic way of describing the truth of the deepest layer of the nature of anything- the mysterious motions of fate are the deepest reality of any place or b

THE KEY TO THE MYSTERIES

is just" the idea of a perfect and immutable order in nature, the notion of an ascending hierarchy and of a descending influence in all beings, had furnished to the ancient hierophants the first classification of the whole of natural history. minerals, vegetables, animals were studied analogically; and they attributed their origin and their properties to the passive or to the active principle, to the darkness or to the light. the sign of their election or of their reprobation, traced in their natural form, became the hieroglyphic character of a vice or a virtue; then, by dint of taking the sign for the thing, and expressing the thing by the sign, they ended by confounding them. such is the origin of that fabulous natural history, in which lions allow themselves to be defeated by cocks, whe

complish; he wished to oppose miracles to miracles, the austerity of power to that of revolt, virtues to virtues, wonders to wonders; the christians never had a more dangerous enemy, and they recognized the fact, for julian was assassinated; and the golden legend still bears witness that a holy martyr, awakened in his tomb by the clamour of the church, resumed his arms, and struck the apostate in the darkness, in the midst of his army and of his victories. sorry martyrs, who rise from the dead to become hangmen! too credulous emperor, who believed in his gods, and in the virtues of the past! when the kings of france were hedged around with the adoration of their people, when they were regarded as the lord's anointed, and the eldest sons of the church, they cured scrofula. a man who is the

of tiresome credulity and of formal error those who believe that spirits 228 intervene to produce these strange phenomena. that the dead may return, it is above all necessary that they should have existed, and demons would not so easily be the dupes of our mystifications. like all catholics, we believe in the existence of spirits of darkness, but we know also that the divine power has given them the darkness for an eternal prison, and that the redeemer saw satan fall from heaven like lightning. if the demons tempt us, it is by the voluntary complicity of our passions, and it is not permitted to them to make head against the empire of god, and by stupid and useless manifestations to disturb the eternal order of nature. the diabolical signatures and characters, which are produced without th

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ssence lives in the idea of the sabbat and luciferian witchcraft and sorcery. the initiate begins the path of shadow, from which he or she models from the legend of lucifer falling from light. it was essential for azazel (lucifer) to grow he had to understand and perceive darkness, to taste the shadows and become as god (the knowledge of good and evil. the initiate of the luciferian path explores the darkness as a point of development, a testing of spirit and the possibility of self isolation. as the initiate confronts in various forms what is called the devil, the averse and life-giving spirit, he or she then becomes as this spirit. the witch or sorcerer becomes stronger in their results of magical practice, and they begin to note concrete results within and outside the self. at this poin

over by hecate, the triple goddess of the crossroads, satandar- the patron spirit of the rite and lucifuge, the night familiar of sorcery and dreaming projection. this small grimoire contains the rite of the toad but also a ritual of lucifuge for after the working, as well as a solitary black mass, with chants given to charge the toadbone after the ritual. for the road through the rite is through the darkness, it leads towards the light of the sun. illustrated with old grimoire sigils and toadwitch sigils by elda isela ford, the toad rite presents an independent record of 12 the toad rite on the antinomian way of the left hand path and luciferian witchcraft. yatuk dinoih persian sorcery of the adversary- second edition- new version, contents and illustrations by michael w. ford illustrated

e initiation begins. in relation to baphomet, one must retrace the beginnings of the aniza tribe, which birthed the emergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, meaning black or wise. this is recognizable and easily understood in an initiatory sense from the sufic phrase, dar tariki, tariqat (in the darkness, the path and reflects the ideal of the light or wisdom coming from the darkness. the arabic root fhm is symbolic of baphomet, meaning head of wisdom. in the knights templar, hugues de payns (which translates of the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. 8 the sufis by idries shah and a history of secret societies by

c of baphomet, meaning head of wisdom. in the knights templar, hugues de payns (which translates of the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. 8 the sufis by idries shah and a history of secret societies by akron daraul. 17 it is also the sufis who move against the sun9 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism s

tive imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-control and a becoming through the left hand path approach of the adversary, the antichrist which awakens the pscyhe in both light and darkness. set is noted for being a god which was different from all other egyptian gods. he was the neter over storms, chaos and the darkness. set, being a god of the north, was a sender of nightmares who was identical to the greek daemon typhon. set was viewed as a god of such dangerous and desolate places of the earth, but at the same time was a friend to the dead. the form of set was that of a man with the head of an ass, or an elongated snout with red hair. red was traditionally the color of set, lucy lamie13 held the c

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

THE MAGICIAN S KABBALAH

e attribution of "throne" and "ego" to yesod are of note in light of the description by the golden dawn of the tasks undertaken by an adeptus minor (attributed to tiphareth, where the ego is seen as enthroned in human consciousness as a "usurpation, and the task is to return the correct functioning to each of the aspects of the psyche from this original "fallen" state, where "the light shineth in the darkness, but the darkness comprehendeth it not" the connection of peh, the "mouth, to yesod is interesting in that upon jacob's ladder, yesod of one tree overlaps the da'ath of the next, and thus the yesod of yetzirah, the "ego, overlaps the da'ath of assiah, the "throat, from which we communicate our persona through our words. hence our mouth is the gate to our ego in the way that our eyes a

r mouth is the gate to our ego in the way that our eyes are said to be the gates to our soul. the letters of yesod (ysvd) relate to the tarot cards of the hermit, temperance, the lovers and the empress. these cards express some of the key features of this sephirah: hermit: the individualness of the personal ego, but the light of the true self is but a spark in the lamp. this state of wandering in the darkness is enacted in the golden dawn initiation rite of neophyte, where the candidate is blindfolded and led about the temple by the "symbolic light of occult science, which in turn refers to their own enlightened awareness (tiphareth. temperance: the tarot key attributed to the path leading from yesod to tiphareth in the initiatory progression up the tree. as sallie nichols describes "the a

nged man lamed: justice kaph: the wheel of fortune vau: the hierophant tau: the universe malkuth, the kingdom, thus begins, quite appropriately, with the hanged man, the card symbolic of initiation and sacrifice. this may be seen as the original genesis, the "big bang" where from nothing came everything. the card also reminds us that awareness is "drowned" in that flood, and "the light shineth in the darkness, but the darkness comprehendeth it not" the next card of the sequence is that of "justice, or as crowley retitled it "adjustment. the placement of this card on the tree connects it between geburah (discernment) and tiphareth (awareness) on the path of lamed (discipline. following on from the initial mem stage, we may see this step as the organisation and adjustment inherent in the uni

th those preceding it. for example, is one of the events in assiyah is "people being late, and one of the aspects of beriah is "creation of an efficient workforce, then something is obviously wrong. chapter three 1. light a candle in a darkened room, and stand or sit back from it. imagine that the tree of life is the candle itself, and the flame is kether. try to visualise as strongly as possible the darkness of the room "contracting" itself to create the point of light, turning inside-out your first perception that the light is radiating into the darkness. this simple meditation may assist an experiential awareness of what is essentially the highest knowable aspect of the tree of life. 2. you will need a tarot pack for this exercise. the rider-waite deck, or any modern pack based on those

l things move according to their own nature. point daleth return to the east and ring a bell or make one chime of a gong. listen to the vibrations of the sound and visualise a door opening in the east through which light and sound pass. state aloud your particular purpose and visualise the words passing through the door and resonating with the light. state; my voice vibrates between the light and the darkness. the portal of light is opened and nature responds. the meditation for the ceremony is that of a crystal cave, in which you may visualise light pouring and illuminating scenes in the crystals. make a note of these scenes and discover what they reveal about your work. 9. yesod; the ritual of the treasure-house in yesod, we reach the penultimate stage of the sequence, and one of compila

THE MARTINIST OPERATIVE GENERAL RITUAL

the censer, meditates a while and then 24 prays for the wandering souls: o almighty and eternal god, thou who deigned to save the sons of israel from attacks of the fiery serpents during their long wandering of forty years in the desert by merely looking with confidence upon the brazen serpent exposed to the view of all. deign in thy clemency, o lord of mercy, to grant the wandering souls lost in the darkness of beyond, grace so that they may recollect the name of the redeemer and thus escape the attacks and snares of the demoniacal spirits eager to destroy these souls. by ieshouah, our lord, amen. operator meditates for a moment and then prays for the re-illumination of the souls lured into the darkness by the atheistic materialism: o almighty and eternal god, thou who savest men and lett

d by the ruse of satan, our adversary. may these souls repent their errors and after having abandoned all malice, return one day into the unity of thy holy and eternal truth. hear, o lord of mercy, the prayer which i address to thee. may the blindness of men who have forgotten thy holy name be removed; having seen light of thy truth which is the christ our redeemer, may these men be redeemed from the darkness. o lord, thou who dost not look for the death of men but for the life even of sinners, deign, o lord, to receive favourably my prayers for these men. deliver strayed nations from the worship of idols and reunite them into thy holy, eternal and universal church, far from this world of sorrow, and for the greatest glory of thy holy name. by ieshouah, our lord, amen. operator prays now f

THE MIDDLE PILLAR

agram is drawn, the word agla is vibrated. this is not really a word but rather a notariqon whch uses the first letter of each word in a sentence to form a single word. in this case the sentence from which agla is formed is atah gebur le-olam adonai. ths means "thou art great forever, my lord" which is a powerful invocation--clearly calling upon all the might of adonai to aid and guide us through the darkness of things unknown. agla is vibrated in the north because that is the direction of the greatest symbolic cold, darkness, shadow, illusion, and the unfamiliar. it is "the place of forgetfulness, dumbness (silence, and necessity and of the greatest symbolical darknessku25it represents all the dormant and unmanifested forces of the universe, as well as those which are hidden or veiled to

ood. i have finished my work, i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am lord of life triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise. i am the reconciler with the ineffable. i am the dweller of the invisible. let the white brilliance of the spirit descend (visualize the brilliance descending into the body) 6. vibrate "exarp, bitom, nanta" and "hcoma (ex-arpay, bay-ee-toh-em, en-ah-en-tah, and hay-koh-mah. part 11: air a 1. see a shaft of light come down, in the skull, to the neck. 2. formulate

THE MOTHMAN PROPHECIES

young woman appeared, drawing a cheap mail-order bathrobe tightly about her. she opened the door a crack and her sleep-swollen face winced with fear as she stared at the apparition on her doorstep. he was over six feet tall and dressed entirely in black. he wore a black suit, black tie, black hat, and black overcoat, with impractical black dress shoes covered with mud. his face, barely visible in the darkness, sported a neatly trimmed mustache and goatee. the flashes of lightning behind him added an eerie effect "may i use your phone" he asked in a deep baritone, his voice lacking the familiar west virginia accent. the girl gulped silently and backed away "my husband" she mumbled "talk to my husband" she closed the door quickly and backed away into the darkness. minutes passed. then she re

baffled and enraged them. at times it baffled me, too. this towering bear of a man was very hard to "read" but his investigations were always thorough and uncompromising. now he was sitting in the home of newell partridge near salem, west virginia, talking about an errant television set and a missing dog. on the evening of november 14 1966, bandit, a big, muscular german shepherd, had dashed into the darkness and vanished "it was about 10:30 that night, and suddenly the tv blanked out" partridge said "a real fine herringbone pat-ten appeared on the tube, and at the same time the set started a loud whining noise, winding up to a high pitch, peaking and breaking off, as if you were on a musical scale and you went as high as you could and came back down and repeated it. it sounded like a gene

red-eyed specter. halstead switched on his police radio and a very loud signal blasted out of the speaker, drowning out the voice of the police dispatcher in point pleasant. it was a loud garble, like a record or tape recording being played at very high speed. deputy halstead, an experienced cop, looked taken aback but said nothing. he switched the radio off quickly. and peered uncomfortably into the darkness, reluctant to really search the old building. but he was convinced. the next morning sheriff george johnson called a press conference. local reporters interviewed the four witnesses. mrs. mary hyre sent the story out on the ap wire and that evening the "bird" was the chief topic at supper tables throughout the ohio valley. some anonymous copy editor gave it a name, spun off from the b

headed back to their car. off in the distance they could hear some trigger-happy hero firing a rifle around the power plant] in one of my notebooks covering this period i find the following notation "nov. 16th-upi man from charleston saw low-flying object over tnt area made humming sound flashing red light. some girls with him. they watched object for several minutes- suddenly a figure stirred in,the darkness behind the parked car "it seemed as if it had been lying down" mrs. bennett told me "it rose up slowly from the ground. a big gray thing. bigger than a man, with terrible glowing red eyes" mrs. bennett uttered a little cry, so horrified she dropped the small baby in her arms. the child began to cry, more insulted than hurt, but her mother couldn't move to pick her up again. she stood

voices outside the car. voices which daria could not hear. suddenly there was a sharp rap on the window, causing the pair to jump with alarm. a man holding some kind of red light stood outside the car and racket received a mental message to get out of the car "is she your wife" the man asked "no, she's my cousin" the man told him to tell daria to stay in the car. then he led young hacket off into the darkness. when he returned, his shoes, socks, and watch were missing. he said the man had taken them. it had been raining and the ground was muddy so his shoes had been coated with mud and water. jim and daria visited woody the next day and the contactee accompanied them to the same spot on bogle ridge that night. indrid cold, karl ardo, and demo hassan were waiting for them. woody explained w

s down and recover the items, they promised. the next morning when jim stepped out his door to pick up his morning paper he was surprised to find his shoes, now neatly shined, sitting on the step with the laundered socks and the watch inside. the contactee lore is filled with silly episodes like this. the entities serve as good guys and bad guys alternately. phantom muggers can materialize out of the darkness and attack the contactee with baseball bats, only to be thwarted by the sudden arrival of the good guys who beat them up and cart off their carcasses and the baseball bats and any other evidence. many of our black-suited "silencers" are engaged in similar games. iv. jim hacket was lucky. he only lost his shoes. elsewhere throughout the ohio river valley, dogs, cows, and horses were dy

THE NECRONOMICON SIMON VERSION

visible they passes the seven watchers with haste they entered the palace of death and they beheld several terrible sights. the demons of all the abyss lay there dead but dreaming, they clung to the walls of the house of death faceless and terrible the annunaki stared out blind and mad azag-thoth reared up the eye on the throne opened the dark waters stirred the gates of lapis lazuli glistened in the darkness unseen monsters spawned at the dawn of ages spawned in the battle of marduk and tiamat spawned in hubur with the sign of hubur lead by kingu. with haste they fled through the palace of death stopping only at the corpse of ishtar the beautiful queen mistress of the gods lady of all the harlots of ur bright shining one of the heavens beloved of enki lay hung and bleeding from a thousand

THE PATH OF KABBALAH

eator and takes man along. we don t know where we are being pulled because the creator is as yet concealed from us. but this point in the soul urges us on somewhere, even though it is still not a real soul. when one begins to work on the spiritual side of himself, one s point gradually expands and grows. however, it remains dark, because one feels a greater and greater desire for something, hence the darkness. and when this point finally grows to the right size, he acquires a screen to surround it, the aim to give, and then the light enters this point. the light sorts the desires in the point to five parts which correspond to the attributes of the light: keter, hochma, bina, zeir anpin and malchut. thus one acquires a soul. the smallest desire is in keter, and the greatest is in malchut. t

the uncorrected vessels that 58 of 273 create a fictitious reality around me, but a person who enters the spiritual realm feels it at once. when do we begin to need the creator? when he not only makes us suffer, but also lets us understand that it is he who stands behind it. it is precisely then that we cry for help. in that state, the entire agony is concentrated in the point in the heart, where the darkness is felt, and it is in that dark point that the connection with the creator begins. the question will continue to trouble us until we cross the barrier. although the questions will be asked by the same individual, they will always come with new vessels and new insights. nothing ever regresses, only progresses, and we must experience all those situations. 59 of 273 chapter 2.3 the recog

s characterized by the original desire (the egoism) obtaining an identical nature to that of the light, something that is right now unimaginable. providence operates through the worlds of abya, but they will exist only while there is concealment. 177 of 273 the world of nekudim is the root and origin of the evil in our world. the creator uses it to show how, light excelleth darkness, by inverting the darkness to become like the light. all the worlds exist for the sole purpose of revealing the perfection of the creator in man and in creation. because of that there are two kinds of worlds: in the beginning there is concealment, and afterwards completeness is attained. the worlds of bya were created from the broken vessels of the world of nekudim. the vessels of the rosh, meaning the three up

73 chapter 6.1 the seven days of creation general what does genesis speak of? in the beginning god created the heaven and the earth. now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light from the darkness. and god called the light day, and the darkness he called night. and there was evening and there was morning, one day (genesis 1, 1-5. this is how the book of genesis begins. every one of us, when hearing these verses, is moved in some way. over the years we have been exposed to various interpretations of the verses of the torah on the literal level. however, we rarely settle for such

ll reach the upper world and the sensation of the complete and sublime reality before the others. but even during the process of correction, if we go through it consciously, through our own efforts, we will feel it as a creative process, as a romantic desire, and not as perpetual beating and torment. the first day of creation and god saw the light, that it was good; and god divided the light from the darkness (genesis 1, 4. in the process of creation, one must equalize himself with the operations of the creator. hence, the first operation one must perform is to divide his thoughts to good thoughts heaven, and bad thoughts earth. this process is called, the recognition of evil, meaning the understanding of what is evil. one begins to analyze which of his properties belongs to spirituality a

THE ROSICRUCIAN MANIFESTOS

nd with an open heart, barehead, and bare-foot, shall merrily and joyfully meet the new arising sun. these characters and letters, as god hath here and there incorporated them in the holy scriptures, the bible, so hath he imprinted them in all beasts. so that like as the mathematician and astronomer can long before see and know the eclipses which are to come, so we may verily foreknow and foresee the darkness of obscurations of the church, and how long they shall last. from the which characters or letters we have borrowed our magic writing, and have found out, and made, a new language for ourselves, in the which withal is expressed and declared the nature of all things. so that it is no wonder that we are not so eloquent in other languages, the which we know that they are altogether disagr

THE SHADOWED ONES

n all who enter this circle offer torches in the brilliance of self-deification. this is the secret dance of lucifer and lilith, the strength of the self in motion. amazarak knows well the path of cain in the earth, of root cuttings and sorcery. one may seek amazarak when both man and woman have felt a deeper understanding of earth and how they are so connected with it. by way of light within and the darkness of expansion do we go forth 5 iv the blade within the desert sun -the knowledge of azazel called shaitan- i am the enemy of ignorance, or servitude and blindness to the self. i seek to lead you away from spiritual gnosis which is not your own. empower yourself in the flames of self-awareness, of the passions of the soul! listen well to your consciousness and seek to expand it, never u

hen lucifer-azazel be called forth, who is azal ucel the bringer of light. by the blood baptized vessels of the skull and athame of cain does the prayers awaken a new calling .a new voice shall be heard in the distance and light invoked winds of the waking dream. the north east does lilith come forth, the bride of lucifer who is of both darkness and the bringing and going of the sun. she walks in the darkness of two worlds, of lilim and those beasts and succubi who drink the blood of life, of gray shades which answer her call, of the blood of the moon which hearkens to the waters of which she has slept. the dragon of fire and darkness in separation and opposition become whole through her bleeding temple. she who beget cain and gave humanity the gift of the watchers in flesh hearken unto th

e and darkness in separation and opposition become whole through her bleeding temple. she who beget cain and gave humanity the gift of the watchers in flesh hearken unto the very circle of being. by the north does ahriman hear thy calls, who is your shadow possibility and strength bearing passion of the earth. let the ahriman dragon whose color is black stir your eyes from the sun to the moon and the darkness of night. it is the cold winds which open the path of arezura and hades, when wolves and serpents gather unto you. let the ahrimanic dragon coil as the serpents of shaitan, just as zohak shall you be blessed by the kiss of the devil-prince who is your initiator of dreams and death. by the north west point of the circle can you call now forth azrael who is a gatherer of ghosts and shad

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

, to sink into a dirge-like niobe death-chaunt, bewailing the thirteen children of their begetting, rising once more in the song of ligeia, enticing men to her mire, and at length to die still-voiced as the daughter of dis, whose ghostly fingers sinking clutch the frozen reeds of that slough in which she had so long wallowed. long have we peered, crouching on the watch-tower of our minds, through the darkness of ignorance lit alone by the northern lights of folly, till our scorched eyes falling as slags upon our hearts, a light celestial hath arisen from out the eyeless sockets of eternity. a day-star, to flash forth into the west, winged and wonderful. a pharos of gleaming hope lighting our way across the boisterous ocean of life to our haven of eternal rest. the fools and the faulty, the

mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, and the darkness of duat. if we look for pyramids and colossi disappointment will be our lot; we cannot hold, as hanuman of ind, a mountain in one hand and a forest in the other, neither can we gaze on a celestial meru or olympus; but as we look, and here it is only the searcher who is rewarded, we find a little jewel, then another, and still another, till, as we grasp them, their very light is caught

d. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day fs, we are wed, we are wild, we are one *orpheus, vol. iii, p. 207. i the chapter known as the looking-glass in which chapter it is related how it surpasseth in brilliance all other glasses in which we see darkly, and how by it we see face to face; and of its divers reflections, and of the brightness and perfection of its surface, and

that a poem of great length, commencing as it might in exaltation, ended in nine cases out of ten in somnolence. poetry must stimulate, it must irritate the soul in some definite manner, or else it ceases to be poetry. for when once poetry exerts a soporific power its whole object is lost, and, as a flash of lightning, it must he vivid, bright, flaming for a moment, awful, eloquent, rushing from the darkness of night through the flashing elements of day into the silence of eternity. and this is exactly the poetry we here find. no poems are of any great length, no poems here contain a labour on the part of the reader to attain the end* though in some places the labours of hercules seem insignificant compared with the labours of mental unknotting, but even in such places (where the sense be

pt! that wept! o mystery of love! clasping my hands upon the scarlet rose that flamed upon my bosom, the keen thorns pierced me and slew! my spirit was withdrawn into her godhead, and my soul made one with the great sorrow of the universe, the love of isis! then i fell away into some old mysterious abyss rolling between the heights of starry space; flaming above, beyond the tomb of time, blending the darkness into the profound chasms of matter. so i fell away through many strange eternities of space, limitless fields of time c*2 *1. tannhauser, vol. i, p. 261 *2. ibid. such is the ecstatic rapture of tannhauser, in which he loses all perception of earthly love in the intoxication of the divine: were it not only that the selflessness that fills me now, forbids the personal, casts out the in

vol. i, p. 91. in the third act of gthe argonauts, h we find the love of medea is no longer passion, but fiery entrancing lust: at the midmost hour his mind given up to sleepless muttering of charms not mine. decries olympian. all on a sudden he felt fervid arms flung round him, and a sweet hot body fs rush lithe to embrace him, and a cataract of amber-scented hair hissing about his head, and in the darkness two great eyes flaming above him, and the whole face filled with fire and shapen as kisses. and those arms and kisses and mad movements of quick love burnt up his being, and his life was lost in woman fs love at last *the argonauts, vol. ii, p. 100. this was the love, or rather lust, of gthat filthy sorceress. h we are now rapidly approaching the realms of the abnormal; for good and e

THE WITCH CULT OF ZOS VEL THANATOS

d as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually as

ther speaks to us in dream, offers withered flesh to the repulsed and becomes as beauty in the black mirror of desire. in the circle join with her no matter the repulsion, for therein is the ascension to the luciferic angel. in death we find new life, a flame still exists where once heat did rage. as the elixir falls, she is always there to catch it, greedily, to speed forth a new child born from the darkness of the circle. in the dream do our bodies change with our desires, yet pleasure may be known to a deeper ecstalethe abyss and tabaet a study of adversarial mythology in magick by michael w. ford introduction the purpose of the following essay is to not only examine masks worn by the fallen angels throughout history as well as to examine the etymology of the spirit of self-liberation a

THE ABYSS AND TABAET

ton the name tiamat was equivalent to the same stem which meant tamtu, being the primal waters of the abyss. tiamat is the adversary from a atavistic viewpoint, her form too terrible to comprehend. an interesting concept of the demonic feminine as a motivational factor in all life can be found in the archetype of tiamat. the adversary, long hidden away in a morass of filth by those who would hate the darkness, those who would commit greater crimes on humanity and veil such in the words of god. they are indeed old, the two-fold principle of darkness, known as the adversary, call it samael and lilith or the older ahriman and jeh, the very isolate god of darkness. tiamat is the very first manifestation of this force, from a time when darkness held in its arms hideous monsters, the very demoni

cred fire with the adversarial chaos of strife! this primal essence, symbolized as lightening which causes the fire of intelligence is the alpha of the adept, the forge of which cain stretches out a fire-blackened hand to uplift a sword first as arte taught by gadreel, the shadow-name of the father of serpents. there is the immortal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent

atever culture it is made manifest in, to use and grow within that dark power. as one moves through the luciferian path, the initiate becomes like ahriman yet without the right hand path deficiencies placed upon it in traditional folklore. sources from the avesta and denkard his astral body is that of the frog, the vicious crab. greater bundahishn ahriman is the sorcerous being which holds within the darkness the gift of life, while his initiation twists and makes a predator of the one who enters the religion of sorcery. ahriman becomes viable through the adept just as az or jeh does. some initiates of the modern path of yatuk dinoih choose a specific daeva to work with, one to cultivate and empower through their own initiation. this proves a useful point to which one may gain insight. tar

gion of sorcery. ahriman becomes viable through the adept just as az or jeh does. some initiates of the modern path of yatuk dinoih choose a specific daeva to work with, one to cultivate and empower through their own initiation. this proves a useful point to which one may gain insight. tarik den afraj-pedak is the dark hell of which ahriman dwells partially. it is mentioned in the bundahishn that the darkness is so thick one may seemingly cut through it with a knife. ahriman is said to have much heat within him, however cold and darkness surrounds him. as with initiation, one enters the darkness which others fear to emerge bearing the same fire of which az stirs up. the five flames of ahriman are described in depth in liber hvhi. the avesta is perhaps one of the most powerful right hand pa

reveal the blackened fire of life itself, the very essence illuminated. to walk upon the left hand path is to sip from the venom d cup of the serpent, to move against the sun by the way of lilith and hecate, to listen to the ancient lore of the watchers, to empower their fall and rise through the body of the initiate. the left hand path will become whatever way the adept walks once they move into the darkness to seek the light illuminated, the very essence of ahriman! bibliography the dawn and twilight of zoroastrianism by r.c. zaehner. new york, 1961 the denkard, book 6: wisdom of the sages offered online by joseph peterson@ www. avesta. org the history of zoroastrianism by m.n. dhalla further reading: luciferian witchcraft by michael w. ford isbn 1411626389 the home publisher of luciferi

THE BOOK OF GATES

od cometh to this gateway, to enter in through this gateway, the gods who are therein acclaim this great god [saying 'let this gateway be unfolded to khuti, and let the doors be opened to him that is in heaven. come then, o thou traveller, who dost journey in amentet' he who is over this door openeth [it] to ra. sa saith unto aqebi 'open thy gate to ra, unfold thy door to khuti. he shall illumine the darkness, and he shall force a way for the light in the habitation which is hidden' this door is closed after the great god hath entered through it, and there is lamentation to those who are in their gateway when they hear this door close [upon them" along the middle of the third division, we see the boat of the sun being drawn along by four gods, as before; the god ra stands in a shrine, simi

re arrayed in white apparel; in front of each god grows a large ear of wheat. these gods are described as "the gods in the boiling lake" the texts which relate to both groups of beings are as follows- p. 111"[those who are in] their shrines are the members of the god whose shrines the serpent seti guardeth. ra saith unto them-'open ye [the doors of] your shrines, so that my radiance may penetrate the darkness in which ye are! i found you weeping and lamenting, with your shrines tightly closed, but air shall be given to your nostrils, and i have decreed that ye shall have abundance to overflowing [in all things' and these gods say unto ra-'hail, ra, come thou into our lake, o thou great god who never failest' the shennu gods who are before and behind him pay homage to him, and they rejoice

on to them after they have heard their doors close upon them" in respect of the twelve goddesses of the hours it is said"[these are] they who stand upon their lake, and it is they who guide ra in a straight line by means of their instruments. to them ra saith-"hearken, o ye goddesses of the hours of the night p. 127 sky. work ye, and eat ye, and rest ye in your gateways, with your breasts towards the darkness, and your hind-parts towards the light. make to stand up the serpent hereret, and live ye upon that which cometh forth from it. it is your duty in the tuat to eat up the spawn of hereret, and ye shall destroy that which cometh forth from it. draw ye me, for i have begotten you in order that ye may pay homage [to me. take ye your rest (or, be at peace, o ye hours' their food consisteth

homage; the blessed spirits in amenti follow after him; the morning, star disperses the thick darkness; there is good will above, justice below. the god reposes himself, he gives bread to the blessed, who throng, towards him" the translation by m. lef bure reads "the bearer of the hatchet and the bearer of the scales protect the inhabitant of amenti [who] takes his repose in hades, and traverses the darkness and the shadows. happiness is above, and justice below. the god reposes and sheds light produced by truth which he has produced" p. 165 the upper part of the space between the roof and the platform on which osiris sits is occupied by two short inscriptions, which are full of difficulty. the meaning of these texts has puzzled several workers, and even the order in which the characters

t which refers to the above groups reads- p. 265 "this great god is towed along by the gods of the 'tuat, and those who tow ra along say-'we are towing ra along, we are towing ra along and ra followeth [us] into nut. o have the mastery over thy face, indeed thou shalt unite thyself to thy face, o ra [by] maat. open, o thou face of ra, and let the two eyes of khuti enter into thee; drive away thou the darkness from amentet. let him give light by what he hath sent forth, the light" of the god with stars it is said "he maketh a rising up for ra (or, he stablisheth ra, unti maketh to be light the upper heaven; this god leadeth the hour, which performeth that which belongeth to it to do" of the four seated gods it is said "the [four] serpents who are in the earth keep ward (over those who are i

THE DARK FORCES

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

THE SECRET RITUALS OF THE OTO

y brains exposed to the searing rays of the sun. amen. you will seal this solemn oath 4 times with your lips on the v.s.l (done) brother p.m, at your initiation you were hoodwinked to find the light of earthly life, only to close in the file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (15 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. 3 in the darkness of death. you were raised, but only in the son; it is not the individual life of man, but the life of the race, which passes through the darkness of the 3. this is the first initiation to the life within, and you have not yet found light (all draw swords and point them at c. 3 principals, however, forming a pyramid above his head, as to utter the word. z. is behind him) let that bless

r(ight) arm) g.c: now there is nought but death in this holy temple. draw up the life-force from thy feet. to where the eight in nothing meet! file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c8.html (10 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o (all attempt to do so. if it fails. 1st comp: v(ery) i(llustrious) g.c, the light abideth indeed in the darkness, but the darkness comprehendeth it not! 3rd comp: let us sacrifice to the lord of light!65 g.c: brethren, to order (all to order. k.s. goes out and brings in the c(up) or b(owl) whose t(op) he c(overs. c.b. gathers b(roth) of which all drink in turn, g.c. last; for the c(up) passes widdershins. all now recite the chapter of unity; qol: hua allahu achad: allahu assamad; lau yalid walam

THE HOLY BIBLE KING JAMES VERSION

page 1 genesis the first book of moses, called genesis 1:1 in the beginning god created the heaven and the earth. 1:2 and the earth was without form, and void; and darkness [was] upon the face of the deep. and the spirit of god moved upon the face of the waters. 1:3 and god said, let there be light: and there was light. 1:4 and god saw the light, that [it was] good: and god divided the light from the darkness. 1:5 and god called the light day, and the darkness he called night. and the evening and the morning were the first day. 1:6 and god said, let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 1:7 and god made the firmament, and divided the waters which [were] under the firmament from the waters which [were] above the firmament: and it was

nd let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 1:16 and god made two great lights; the greater light to rule the day, and the lesser light to rule the night [he made] the stars also. 1:17 and god set them in the firmament of the heaven to give light upon the earth, 1:18 and to rule over the day and over the night, and to divide the light from the darkness: and god saw that [it was] good. 1:19 and the evening and the morning were the fourth day. 1:20 and god said, let the waters bring forth abundantly the moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven. 1:21 and god created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their k

his maidservant, his ox, or his ass, or any [thing] that [is] thy neighbour s. 5:22 these words the lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. and he wrote them in two tables of stone, and delivered them unto me. 5:23 and it came to pass, when ye heard the voice out of the midst of the darkness (for the mountain did burn with fire) that ye came near unto me [even] all the heads of your tribes, and your elders; 5:24 and ye said, behold, the lord our god hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that god doth talk with man, and he liveth. 5:25 now therefore why should we die? for this great fire

his way, and he that hath clean hands shall be stronger and stronger. 17:10 but as for you all, do ye return, and come now: for i cannot find [one] wise [man] among you. 17:11 my days are past, my purposes are broken off [even] the thoughts of my heart. 17:12 they change the night into day: the light [is] short because of darkness. 17:13 if i wait, the grave [is] mine house: i have made my bed in the darkness. 17:14 i have said to corruption, thou [art] my father: to the worm [thou art] my mother, and my sister. 17:15 and where [is] now my hope? as for my hope, who shall see it? 17:16 they shall go down to the bars of the pit, when [our] rest together [is] in the dust. 18:1 then answered bildad the shuhite, and said, 18:2 how long [will it be ere] ye make an end of words? mark, and afterwa

ood] 23:13 but he [is] in one [mind] and who can turn him? and [what] his soul desireth, even [that] he doeth. 23:14 for he performeth [the thing that is] appointed for me: and many such [things are] with him. 23:15 therefore am i troubled at his presence: when i consider, i am afraid of him. 23:16 for god maketh my heart soft, and the almighty troubleth me: 23:17 because i was not cut off before the darkness [neither] hath he covered the darkness from my face. 24:1 why, seeing times are not hidden from the almighty, do they that know him not see his days? 24:2 [some] remove the landmarks; they violently take away flocks, and feed [thereof] 24:3 they drive away the ass of the fatherless, they take the widow s ox for a pledge. 24:4 they turn the needy out of the way: the poor of the earth h

commandments] his praise endureth for ever. psalm 112 112:1 praise ye the lord. blessed [is] the man [that] feareth the lord [that] delighteth greatly in his commandments. 112:2 his seed shall be mighty upon earth: the generation of the upright shall be blessed. 112:3 wealth and riches [shall be] in his house: and his righteousness endureth for ever. 112:4 unto the upright there ariseth light in the darkness [he is] gracious, and full of compassion, and righteous. 112:5 a good man sheweth favour, and lendeth: he will guide his affairs with discretion. 112:6 surely he shall not be moved for ever: the righteous shall be in everlasting remembrance. 112:7 he shall not be afraid of evil tidings: his heart is fixed, trusting in the lord. 112:8 his heart [is] established, he shall not be afraid

THOUGHTS ON SETH

and structure. he unlies malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according to his legend, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the drive "to become. this encompass

don's musings may apply to us directly, but he gives some "talking points" on what the godforms of set and osirus mean to our work. seth also symbolizes even such realms as chaos mathematics and information theory, and indeed any of the esoteric sciences especially the dangerous ones, like nuclear physics. seth does represent darkness of course, but seth is also aiwass/prometheus, the "spark" in the darkness, the "black flame" of intelligence and will. this is indicated by the white triangle on the black ground that is the badge of the heirus. seth gives the grips and words to the aspirant, the symbolic secrets of the gods. seth gives power, including ethical power, the power to choose one's will, to "do that, and no other shall say nay" seth has a very luciferian aspect (i believe there

ound that is the badge of the heirus. seth gives the grips and words to the aspirant, the symbolic secrets of the gods. seth gives power, including ethical power, the power to choose one's will, to "do that, and no other shall say nay" seth has a very luciferian aspect (i believe there are luciferian aspects to high degree scottish masonry) seth is the bringer of intelligence, and by personifying the darkness, he is the avatar of the knowledge of the good and evil; without darkness, we could not comprehend the ligota true history of witchcraft get any book for free on: www.abika.com 1 a true history of witchcraft by allen greenfield get any book for free on: www.abika.com a true history of witchcraft get any book for free on: www.abika.com 2 "the fact is that the instincts of ignorant peop

TYSON DONALD NEW MILLENNIUM MAGIC

taining to the order- ly unfolding of the universe. in the same way the smallest material light instantly banishes darkness (which has no real existence but is merely the lesser concentration of light, so does the light of spirit have absolute power over the forces of evil. magi should seek the light in times of trial or when they are doubtful and afraid, any time they find themselves assailed by the darkness. if they seek with open hearts, it will come. as jesus, one of the greatest magi, rightly observed "ask, and it shall be given you (matthew 7:7. but if they play the hypocrite, they will seek in vain, and devils will mock them. the magi should ask the light for instruction in the art of magic. the light will give it if their purposes are honest and if magic is a part of their personal

ng in a counterclockwise direction. generally speaking, the right side of the body is for projecting, the left side for absorbing. clockwise motion focuses and precipitates; counterclockwise motion disperses-at least in the northern hemisphere. this is because the right side and right-hand motion follow the apparent path of the sun and other lights, whereas the left side and left-hand motion seek the darkness. in southern latitudes, where the sun rises on the right hand and sinks on the left, it would be symbolically accurate to inscribe the circle in a counterclockwise direction, and to absorb it clockwise. at the equator, where the sun is six months in the northern sky and the other six months in the southern sky, it would be most correct to invert the direction in which the circle is pr

thought to erase and cancel the first. nothing could be further from the truth. the outward-counterclockwise vortex is a neces- sary consequence of the inward-clockwise vortex. it balances the first and fulfills it, completing the cycle of manifest-unmanifest. it does not in the least oppose or negate the first vortex. the four spirals form two pairs, one of which is of the light and the other of the darkness: inward-clockwise. this is a lawful and constructive desire projected into the unmanifest through the doorway of light. outward-counterclockwise. the orderly and lawful unfolding of purpose and realization of desire under the light. inward-counterclockwise. this is the focusing of unlawful desire and its projec- tion through the doorway of shadow. it may be described as a prayer offer

represent it by a wheel with six spokes: the three rays crossing at the center point of emanation represent the three primary elemental principles of fire, water, and air, and their opposite reactionary forces. the center is the veil, in which the three rays are reflected and from which shines forth the radiance of spirit. the combination of the three rays equals ele- mental earth, represented by the darkness outside the circle. thus, the wheel of spirit suggests the radial emanation of the five elemental principles. a three-dimensional verification of the six-spoked spirit wheel is found in the diamond shape used in chapter two to represent the tenth emanation from the all. as will be recalled, this is a pyramid of four facets with its reflection congruent to its base: spirit earth the to

s of power that flow upward, due to the prayers of human beings, to the point in the air where the sides converge, then back down the center axis from the invisible gods. the aztecs and mayans used the truncated pyramid to perform their human sacrifices upon in the belief that the blood-force liberated there would reflux down to their cultural works. they did not understand that this force was of the darkness, and it ultimately destroyed them; for when the spanish conquistadors came, the native cultures had no will to resist. the truncated stone cones used by the egyptians for altars are miniature versions of the pyramids of the aztecs and mayans. since the dawn of history works of magic have been performed on high places. altars and sacred groves can still be found on some hills in europe

ted may be as noble as universal love or as material as winning a lottery prize. in the first the light is exalted. in the second it is degraded. the light is the will of the all and is symbolic of the central purpose that gave rise to the manifest universe. it is cosmic order and the grace of god. the universe is a balance between the positive actions of the light and the neg- ative reactions of the darkness. what humanity regards as normal probability results from the dynamic balance between good and evil. this balance is not always the same, nor is it fixed into place. it rocks periodically, creating the cycles of his- tory. and it can be tipped. humanity walks with its eyes closed along a tightrope over a bottomless pit with- out realizing its precarious position. only when someone's f

TYSON DONALD SOUL FLIGHT

strengthen the image, and imagine that it is becoming larger until it is large enough for him to pass through as a kind of gateway. the experimenter should stand from his chair, and with eyes still closed imagine passing through this gateway. regardie recommended the golden dawn ritual gesture known as the sign of horus-which is a reaching forward with the extended two arms as through groping in the darkness-as a way of facilitating this passage. from his comments, it appears that mathers used the gesture known as the rending of the veil, which simulates the drawing open of two panels of a closed curtain. both may be used: first the sign of horus, then the rending of the veil. it is useful to imagine the enlarged tattwa symbol moving toward you and engulfing you as you do- 141. regardie

eral times the magic word (i cannot resist calling it that "kazik" chapter nine: ufo abductions 153 his body immediately became cold and his head began to ache. he lay on his bed, and almost at once found himself leaving his body. looking back, he saw his physical body still lying on the bed. he felt as if he floated on a cloud, but the place above his eyes continued to hurt. after a sudden jolt, the darkness cleared away and he found himself surrounded by a golden glow. he saw that he was seated in a circular room with metal walls and a glass dome. outside the dome was a night sky filled with stars. bender immediately assumed that he was inside a flying saucer. an alien activated a kind of circular picture tube, in which bender saw scenes that were in full color and appeared three-dimensi

e so-called third eye that is located approximately between your eyebrows.you can intensify your focus by turning your eyes to look at this spot with your eyelids closed, but you should not turn them so strongly that the strain becomes a distraction and reduces the effectiveness of your practice. a gentle turning inward and upward works best. imagine that you see the sign of projection shining in the darkness, and will yourself to rise toward it. do not attempt to visualize your astral body-simply use your willpower to lift your awareness toward the sign of projection, which recedes back into the darkness as you approach, drawing you out of your body. eventually you will catch up to it, and when you do, visualize it changing into the astral chamber, and visualize that you are present withi

--each time leaving my physical body behind me when i arise-before i pass into an awareness of lying within my physical body in a state of sleep paralysis. then it is a matter of pulling myself up from the depths of sleep, which feels very similar to what must be experienced by a deep diver rising from the depths of a shadowy ocean to the surface. the apparent distance traversed in rising through the darkness can be considerable. induction of lucid dreams however, we are not so much concerned with awakening from the condition of astral projection during sleep as inducing it. no induction method i have used to initiate a lucid 186. muldoon and carrington, projection of the astral body, 198. 186 soul flight dream has been completely reliable. consistent success probably depends as much on in

e it in the middle to a length of white sewing thread and suspend it in the air about three feet above the center of your bed. make sure you attach the thread firmly to the ceiling with masking tape or a pushpin so that it does not fall. the thread should be tied around the twig at its center of balance so that it moves in the slightest breeze or at the touch of your breath. as you fall asleep in the darkness, be aware of the suspended twig above you and allow your consciousness to be drawn up toward it. imagine it spinning and bobbing in the tiny currents of air stirred by your own gentle breathing. as you drift into sleep, recite this little verse, either aloud in a low voice or mentally: diana of the silver bow, my soul has wings; diana of the coursing hounds, my soul flies up; diana of

een the points of the lunar crescent, it is awareness under the control or domination of the moon-awareness in sleep and during dreams. if you are able to find the feather of a crow or raven, or better still the feather of an owl, it will serve as a potent lunar talisman for soul flight when placed beneath your pillow. the crow and raven are lunar birds primarily due to their color, which matches the darkness of night. the owl is a night bird that hunts in the darkness and has uncommonly keen night vision, so its feathers perfectly represent the desired conscious awareness during dreams. the feather is the preeminent symbol of soul flight, which is why it was favored by shamans the world over as part of their ceremonial costume. crystals and crystal gazing natural rock crystal (silicon dio

TYSON DONALD THE MAGICAL WORKBOOK

sively tensing and relaxing your left leg, right leg, left arm, right arm, pelvic region, lower torso, rib cage, shoulders, neck, jaw, and head. for several minutes allow yourself to drift free of your body, as though lying in the bottom of a boat upon a flowing river. become aware of the pressure of the cardboard symbol upon your forehead. visualize its shape and color floating above you against the darkness of space, and allow your point of awareness to rise up toward it like a gently rising soap bubble. approach nearer and nearer, until the symbol fills your sight and surrounds you completely. as it surrounds you, pass through its center and open your astral eyes, while keeping your physical eyelids gently shut. when you open your astral eyes after passing through the gateway of the sil

he stars and act as a conducting medium for light. due to its universal nature, it was assigned both white (all colors) and black (no colors. the rainbow, which also embodies all colors, is appropriate to represent it. when imagining the black egg against the black background of space, visualize an aura of silvery light around its edge. this radiant aura will distinguish the shape of the egg from the darkness behind it. the founder of the golden dawn, s. l. macgregor mathers, specifically instructed against placing the tattwa symbols on the forehead, on the grounds that it would cause headaches. i have not found this to be the case. on the contrary, placing the tattwa symbols on the forehead seems to facilitate their activation. if you find that you get headaches while performing this exer

nward under the soil, tracing along the hidden sides at the base of the pillar. become aware that the pillar is only a finger of stone projecting up from a much larger mass of bedrock. follow this stone down and down, deep beneath the earth. feel the fissures in the rocks and the water that wells within them. continue ever deeper, until the coolness of the rock gives way to warmth, then heat, and the darkness is replaced by a red glow. go even lower, and observe the rock turn orange, then yellow as it melts and become liquid magma. go lower still until you are surrounded by molten iron that glows with dazzling whiteness. contemplate the center of the planet earth for thirty seconds or so. ascend up the way you descended, passing through the liquid iron into the molten rock. watch with your

ten within this golden-white, transparent orb from right to left the four hebrew letters of the name eheieh (a- h, ha 7, i, h= 7. these letters shimmer and almost blind your inner sight with their blue-white intensity. draw in a deep breath and imagine as you do so that your body enlarges through the ceiling of your ritual chamber, past the level of the clouds, until it projects gigantically into the darkness of space. hold the breath for four slow beats as you visualize the light from your heart-center shining outward in all directions to expand the envelope of your aura into a perfect sphere that is colored a transparent pale gold. sound the name eheieh with four separate sounds that correspond with the four individual hebrew letters in the name, so that your entire physical body vibrate

ten within this golden-white, transparent orb from right to left the four hebrew letters of the name eheieh (a= n, h- 7, i, h= 7. these letters shimmer and almost blind your inner sight with their blue-white intensity. draw in a deep breath and imagine as you do so that your body enlarges through the ceiling of your ritual chamber, past the level of the clouds, until it projects gigantically into the darkness of space. hold the breath for four slow beats as you visualize the light from your heart-center shining outward in all directions to expand the envelope of your aura into a perfect sphere that is colored a transparent pale gold. vocalize the name eheieh in four separate sounds that correspond with the four individual hebrew letters of the name, so that your entire physical body vibrat

d astral wings, at an angle and at the same time elevate your gaze upward to the white star that is high overhead. speak in a clear voice the following adoration of the light so that the words resonate within your body, and within the astral temple "holy art thou, lord of the universe, holy art thou, whom nature hath not formed, holy art thou, the vast and the mighty one, lord of the light and of the darkness" lower your arms to your sides. make the sign of harpocrates by pressing the tip of your left index finger against the little hollow just above your upper lip, so that the first segment of your finger crosses both lips. take a few moments to listen to the silence as you hold this pose. even if there is noise coming from the street or another room, concentrate on the stillness within t

TYSON DONALD THE POWER OF THE WORD

he wings 121 thereby define manifest forms out of the pure, undivided light. this necessary limiting and dividing function has been closely linked in our culture with evil. however, without this "evil" the world as we know it could not exist. when the wings are represented in human forms with human motivations, inevitably their purity is compromised. it is necessary to add aspects of the light to the darkness of the wings on the left and aspects of the dark to the brightness of the wings on the right, merely to render them plausible as beings of human appearance with human desires. this need to compromise their essential natures when depicting the wings as manifest beings should be borne in mind when working with them. threefold division the wings of the winds can be divided into three gro

called appendix a: the keys 213 a tree because of its vaguely treelike shape, with a central column and "branching" channels that connect the ten fruit of the sephiroth. in teutonic myth, it is the ash that forms the framework of the world, but in celtic lore the oak plays a more important role as the support upon which grows the sacred mistletoe, the symbol of the life force that endures through the darkness of winter. mistletoe was harvested from oaks by the druids, with golden sickles, to serve a ritual function. oak wood was used wherever great mass and strength were needed, such as the axles upon which millstones turned, the frames of houses, and the keels and ribs of ships. thus the oak is an excellent tree from which to construct the axle of the universe. when we consider that mistl

umber first occurred in the seventh key, which is a summons of the "servants of mercy" of the east. whereas in that key, the twenty-eight were described as "living dwellings" here they have become "lanterns of sorrow" again, there is a suggestion of the mansions of the moon. the light of the moon can be both engendering and melancholy. it causes secret increase to begin in the depths of seeds and the darkness of the earth, but also is associated with the unchecked proliferation of mad fancies. the meaning of the number 3663, the number associated with the "followers" or ministers of the rulers of the south in this key, is obscure. i wish only to point out that it shows the frequent occurrence of three and six in the numbers of the keys, and may be divided down the middle into mirroropposit

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

as you discover more and more; the desires from within cause you to act to bring your deepest self into being in the objective world. in short as you become the self created god, you must create creations. ultimately you will begin to have a sense of the great twofold secret- one pole of which lies deep within yourself- the other is hidden deeply within the objective universe. 9. seek to unleash the darkness in others. look for and strengthen the manifestations of darkness in those around you. this should be done very gently and with great forethought. after you have begun to master steps 7 and 8 above consider that darkness also resides in the other human beings around you. if you can transmit some of that excitement and potential for awareness into others not only will you have made the

VOX SABBATUM

the second is harmas, who is an eye of envy, kalila-oumbri is the third, yabel, the fifth being adonaiou, who is also sabaoth, cain is the sixth, who is called the sun, seventh is abel, the eight is abrisene, the ninth yobel and armoupieel. the eleventh of the fallen angels are melceir- adonein and the twelfth is belias, who is over hades. in the gnostic text of the apocryphon of john lucifer is the darkness which gained a light, and found himself as a god. his word is i am god and there is no other god beside me, he was one of the most powerful archons under the throne of light. the archon samael-lucifer was said to have a multitude of faces, being able to change form among the angels as he so desired. the luciferian sabbat is the self modeling self-deification through high sorcery in th

around me is the coiling and crooked dragon called leviathan! from my eyes comes lightening, and fire is started from my sight. as lightening just as i fell to the depths of earth and hell, yet i arise again in the sun, in the air above! at this moment the sorcerer should focus on that which he or she wishes to become, as the powers of the deific combination of lucifer and ahriman, the light and the darkness are his entirely. let the self become through this dance of the beast and the harlot, through unity in the sun shall the flesh manifest from thy will. vox sabbatum the witches sabbat 28 behold! my names are many, each gives power of both darkness and light! upon the earth my astral body is the toad, in the aethyr my form is that of a dragon! i am yaltabaoth! i am saklas! i am samael!

e was led to a sabbat rite which others had green candles with blue flames. the sabbatic goat or black man is the focus point of the ritual sabbatum, the very act against the natural order which aligns the mind with the path of the serpent and dragon. the daemon may appear as one clothed in black, a toad or a cat traditionally. as the black man of the sabbat, one should seek to control and invoke the darkness into the very body you host. begin with a practice of meditation in the night, call the darkness within by the name ahriman19 and loose all form while staring into the mirror. this darkness may be willed and formed according to what you wish to become. upon practicing this several times, you will notice slow to gradual change in your consciousness. opportunities may open up for you or

buddhist term, trshna, being thirst. this is in such terms defining of desiring continued existence in time, thus isolate consciousness. in such aspects of the left hand path, az lilith is the mother of daemons, isolate and self-deified spirits, those who become through the mirror of self the mirror in hebrew mythology is also symbolic of lilith, being a gateway to her caves near the red sea, or the darkness of hell of which she dwells. lilith az is illustrated in the book of cain, azothoz and nox umbra as part beast, part woman. she is the unrestrained sexual force, laylah being night and death. she is the bride of oz, azazel, the masculine and solar phallic force of fire and creation. she drains the blood of life, hungering for flesh, devouring and copulating, spreading her sexual knowl

like him through initiatory work based on your own predilection. shaitan the islamic traditions consider satan to be a djinn of fire, which presents a certain superiority over other angels. azazel was originally the preacher to all the other angels in pre eternity, who was first seated under the throne of glory. azazel was cast from heaven for refusing to bow before clay (adam) and thus fell into the darkness. it was ayn al-qozat hamadani who symbolized iblis being a guardian of the threshold, a black light and the tresses which hide the beloved s face. thus shaitan was a guardian and initiatory focus24, from which one could move through to godhead. it is essentially, self-deification through separation from the natural order. in the gnostic christian text, the apocryphon of john, yaltabao

natural order. in the gnostic christian text, the apocryphon of john, yaltabaoth or lucifer came forth from a beautiful angel in islamic lore to a lion headed serpent, its eyes were like lightening flashes the antinomian djinn was born, who would fall as lightening and know both the highest celestial realms and the chthonic depths of the earth and hell. in summary as the reader has moved through the darkness of this work, let the origins of the sabbat now come to the surface, that which falls to darkness emerges in light this is the luciferian path itself, thus this writing is meant as a spell to the reader, by your absorption of this tome you have cast the spell within, perhaps the hammer of cain shall ignite the djinn fire within. 23 the apocryphon of john. 24 also called the divine ima

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ter of evil, and had defeated him, and his victory assured to him lasting authority over the gods and the dead. he exercised his creative power in making land and water, trees and herbs, cattle and other four-footed beasts, birds of all kinds, and fish and creeping things; even the waste spaces of the desert owed allegiance to him as the creator. and he rolled out the sky, and set the light above the darkness. the last paragraph of the text contains an allusion to isis, the sister and wife of osiris, and mentions the legend of the birth of horus, which even under the xviiith dynasty was very ancient, isis, we are told, was the constant protectress of her brother, she drove away the fiends that wanted to attack him, and kept them out of his shrine and tomb, and she guarded him from all acci

he land of the desert[fn#142] belongeth by right to the son of nut, and the two lands have contentment in making him to rise[fn#143] upon the throne of his father like ra [fn#142] this may also represent the mountainous districts of egypt, or even foreign countries in general [fn#143] to make him rise like the sun, or to enthrone him. thou rollest up into the horizon, thou settest the light above the darkness, thou illuminest [the two lands] with the light from thy two plumes, thou floodest the two lands like the disk at the beginning of the dawn. thy white crown pierceth the height of heaven saluting the stars,[fn#144] thou art the guide of every god. thou art perfect[fn#145] in command and word. thou art the favoured one of the great company of the gods, and thou art the beloved one of t

y the splendour of his two eyes;[fn#244] and he who is under the knife is likewise protected. horus is protected as the first-born son in heaven,[fn#245] who is ordained to be the guide of the things which exist and of the things which are not yet created; and he who under the knife is protected likewise. horus is protected as that great dwarf (nemu)[fn#246] who goeth round about the two lands in the darkness; and he who is under the knife is protected likewise. horus is protected as the lord) in the night, who revolveth at the head of the land of the sunset (manu; and he who is under the knife is protected likewise. horus is protected as the mighty ram[fn#247] who is hidden, and who goeth round about in front of his eyes; and he who is under the knife is protected likewise. horus is prote

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ral of death is a vehicle for animal passions. the mental-christ has an angelical divine figure, whereas the mind of death has an animal figure. the astral-christ has the kundalini and the chakras awakened, whereas the astral of death does not have the kundalini awakened and if by chance it has the charkas awakened, by means of any kind of esoteric discipline, they shine like fatuous fires within the darkness of the abyss. summary: the christic man is immortal whereas the earthly man is not. the christic man shines like the sun whereas the earthly man is just a shadow. the christic man is a self-realized being! what is fundamental those students of occultism that practice esoteric exercises without working with the arcanum a.z.f. are similar to the man that builds his house upon the sands:

WESTERN MANDALAS OF TRANSFORMATION SR AL

cient beliefs, sometimes in amazing ways. one theory implies that in the origin of the universe, there may have been perfect symmetries: matter froze out of energy like ice crystals in a congealing body of water. the breaking of this absolute symmetry was the creation of the universe itself. this is called the vacuum genesis theory. out of nothingness could have come the spark of genesis. perhaps the darkness held the first original geometric forms, and matter was coaxed into releasing its endless complexity out of these primordial forms which are themselves unmoving and unchanging. these platonic ideal forms are not just a philosophical fancy of the past. numerous scientists today find themselves solidly in the platonic camp, since it is still the most viable theory to explain how nature

WHO ARE THE DRACONIANS

tructive, negative force which has been given endless names over the centuries. nimrod, baal, moloch or molech, set, the devil, lucifer, there is no end to them. satanism perverts everything positive in the same way that the nazis took a positive symbol, the swastika, and turned it around to symbolise the negative. this is why the satanists invert the pentagram and why they use black to symbolise the darkness, hence their black mass. but they also reverse the symbolism of white and that is a powerfully negative colour to them. the satanic networks, under the names of their various deities, were created by the babylonian brotherhood to serve their needs. we have seen that the accounts of the watchers and their off spring, the nefilim, include references to their blood drinking activities. t

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

in heaven, where neither moth nor rust doth consume, and where thieves do not break through and steal: for where thy treasure is, there will thy heart be also. the lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. but if thine eye be evil, thy whole body shall be full of darkness. if therefore the light that is in thee be darkness, how great is the darkness! no man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one and despise the other. ye cannot serve god and mammon. therefore i say unto you, be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. is not the life more than the food, and the body than the raiment? behold th

anches more comforting than red-gated mansions, the plow in his hands more rewarding than the prestige of titles and banners, fresh mountain water more satisfying than the feasts of the wealthy. he acts in true freedom. what can competition for honors mean to him? what attraction can anxiety and greed possibly hold? through simplicity he has tao, and from tao, everything. else comes; the light in the darkness, the clear in the cloudy, the speed in the slowness, the full in the empty. the cook creating a meal with his own hands has as much honor in his eyes as a famous singer or high official. he has no profits to gain, no salary to lose; no applause, no criticism. when he looks up, it is not in envy. when he looks down, it is not with arrogance. many look at him, but nobody sees him. calm

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

. 276 in rhetoric remarkably similar to kabbalistic sources, schelling comprehends the initial stirring in the godhead in terms of the desire to become oneself, which is concomitantly suffering for the sake of the other. suffering is universal, not only with respect to humanity, but also with respect to the creator. because all living things must first involve themselves in being and break out of the darkness to transfiguration, so, too, in its revelation, the divine being must first assume nature and, as such, suffer it, before it can celebrate the triumph of its liberation. 277 for kabbalists, the primal suffering is connected to the archaic sapiential image of god taking delight in his wisdom prior to creation, an idea a rmed by schelling in response to the question of what god was doin

ght: from antiquity to the reformation. berkeley: university of california press, 1979. turetzky, philip. time. london: routledge, 1998. turnbull, robert g. the parmenides and plato s late philosophy. translation of and commentary on the parmenides with interpretative chapters on the timaeus, the theaetetus, the sophist, and the philebus. toronto: university of toronto press, 1998. turner, denys. the darkness of god: negativity in christian mysticism. cambridge: cambridge university press, 1995. twersky, isadore. rabad of posqui res: a twelfth-century talmudist. cambridge: harvard university press, 1962. urbach, ephraim e. the sages: their concepts and beliefs. translated by israel abrahams. jerusalem: magnes press, 1979. vajda, georges. recherches sur la philosophie et la kabbale dans la

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ual was a sethian development of the 'headless one' ritual (worked through by jake stratton-kent and charles gonzales) or 'bornless one' ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. task #1: study the luciferian path in base, the difference of sorcery and magick, black magick (lesser and greater. a two page minimum on the foundations of the sabbatic path to the initiate in question. ok for this task you will need read and study both sabbatic sorcery and shades of algol from cover to cover both books. task #2: study of shaitan (satan) the adversary and how the op

the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdo

agram..represents the element air and the aethyr, the element of lucifer in his form of azal ucel and lumiel. lucifer in this solar based form represents separation from the material world, from which the essential self may be revealed and focused upon. later in ones initiation into the ahrimanic and yatuk-dinoih methods of sorcery is the body of light reunited and to recreate the body of shadow, the darkness and chthonic joy of becoming as ahriman..masks may be made in luciferian or egyptian godforms and images. this is depending on which god forms the individual prefers, such as set, lucifer, etc. some may use the image of the peacock angel, malak tauus, a black serpent or the traditional grimoire sigils of lucifer. you may wear the mask and sit in front of a mirror, or place in front of

igil is a mirror for the magician to project through..the higher octave of saturn is the angelic sphere or higher consciousness. let this light strengthen your being accordingly. listen well to your instincts. 18 the body of shadow..the shadow is developed by the antinomian work of the book of cain 19 and specifically yatuk dinoih, nox umbra and further exploration of azothoz. one may meditate on the darkness of being and how this current of the algol pentagram may come into being in the body of the clay touched by the blacksmith of the forge, cain. focus on the essence of ahriman and perform often invocations of the darkness, that which you create you vampyric body from..mediation on the lower octave of saturn may be done so as the body of shadow visualized as the self- a violet light of

symbolism, the daemon from which the sinister is revealed. nature itself is sinister, allowing destruction and creation, the beautiful passage from this world to the next. as the force called god, what is perceived by society as the natural order, in cabalistic lore is called metatron, the supreme angel or obedient angel of the right hand path. samael is considered to be the polar opposite, from the darkness. it is within this theory that the prince of darkness is the true mover or manifestation point of life. it is through the shadows from which he stands behind (as does lilith) and through their tongues of deceit shall their will becomes flesh. this is the very model of the sorcerer from which the luciferian becomes the magus of leviathan, time itself. one obtains the essence of samael

ng or child of asmodeus (samael) and eve, thus the father of witchcraft! what should be considered is not that samael (or ashmodai) are considered evil in any moralistic way, however that samael is the solar and aggressive force of becoming. when one invokes samael, they become the dragon of darkness. the dragon is in reference to the primal force of the reptilian mind, cold and calculating while the darkness is itself the hidden source of knowledge. lilith is known as the queen of demons in hebrew lore, but also she has manifested throughout different cultures and times. kali is one of the 17 names of lilith, represented as the devouring black mother of india, who absorbs through time itself. kali is the proactive female, the mother which devours its young. while lilith is itself, a force

WORKING CEPHALOEDIUM VERSION 1

it lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incen

WORKING CEPHALOEDIUM VERSION 2

it lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incen

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

e up the lotus wand, holding it by the white band, and circumambulate deosil three times, making the 0.0 signs each time you pass east, as shown in appendix e. halt in the east, between the pillars. face east. raise the wand to the east and say adorat ion "holy art thou, lord of the universe! holy art thou, whom nature bath not formed! holy ar t thou, vast and mighty one! lord of the light and of the darkness" perform the sign of horus, after the first three lines. perform the sign of silence, at the end of the fourth line (see appendix e. bring down the divine white brilliance (by lvx formula as shown, in appendix f, circumambulate deosil around the altar. put down the lotus wand and pick up the fire wand. continue circumambulating deosil until reaching the south again. face south and dra

government of distributing, giving and bestowing wisdom, science, true philosophy and true understanding of all learning grounded upon wisdom and of other very many his peculiar royal properties. and who sayst to me: what thou desirest in me shall be fulfilled" genesis vs. 3-5 "and god said 'let there be light' and there was light. god saw that the light was good, and he separated the light from the darkness. god called the light 'day' and the darkness he called `night' and there was evening, and there was morning-the first day" 111 monday president: stimcul vice president: ilemese the seal of ilemese is shown in figure 76. king: blvmaza prince: bralges the seal of bralges is shown in figure 77. governors: basleof over the hour of venus brisfli over the hour of the sun bragiof over the ho

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

the worlds of unbalanced force, before the creation is established. furthermore, they symbolize the places of the sephiroth which are hollowed, and before the light fills the cavities (the light which comes down and fills the cavities is to be found allegorically set forth in the story of the usurpation of the younger brother in the story of esau and jacob "before all things were the waters, and the darkness, and the gates of the land of night" note also the war of the titans who rise and fight against jupiter. the edomite kings therefore, are not altogether evil. they are the forces of restriction. the result therefore, on a higher plane in the tree, is that the great serpent rises to daath, and the four worlds belanced upon the tree itself; it will be observed that the cutting off by th

nius, how much more so it must be to unite yourself to the god that is behind it! looking at the pastos, it will be seen that it represents a kind of triple cube, the whole of which is placed between light and darkness. the lid is half light and half darkness: the upper end is the symbol of light, and the lower, the symbol of darkness; while the sides have the colours placed between the light and the darkness. at the head is placed a golden greek cross representing the spirit and the elements, and a rose of 7 times 7 petals, and four rays which go out from it. but at the foot, that which the feet rest on as if they were exalted by it, is the cross exalted on a pedestal of three steps: the obligation cross. this latter is also to an extent represented on the top in the crucified figure, and

, or illusion, and who only seeks the eternal life from above, and then, as if in a supreme moment "i am the lord of life, triumphant over death, and there is no part of me that is not of the gods (that is the voice of kether) this again is followed by a synthetical culmination, as if all the divine ones united in the utterance "i am the preparer of the pathway, the rescuer unto the light! out of the darkness let the light arise" then the aspirant is prompted to say "before, i was blind, but now i see" representing again the blindness to the neschamah consciousness and the passage into this. whereupon the chief adept says: am the reconciler with the ineffable! i am the dweller of the invisible; let the white brilliance of the divine spirit descend" the aspirant is now told to rise an adept

m thine aid, 0 god of israel, who givest power unto thy people, pour forth thy benediction we beseech thee. 0 thou fire-hearted one who dolt send death that we may attain unto life everlasting; thou at whose word the thunders roll and the darting lightning flashes forth, grant that in the midst of the storm we may find peace. master of the diadems of fire, crown him with light, that emerging from the darkness of the tomb he may enter upon the dawn of endless day. amen" a pause; all rise and ch.ad. points to the tat pillar from which 3rd ad. takz bowl of water to place in postulant's hand. ch.m "thus far, 0 postulant, hast thou climbed the mountain of abiegnus, even the sacred mountain of initiation. thy feet have trodden paths, steep indeed and narrow, yet dearly marked by those who have g

lant's hand. ch.m "thus far, 0 postulant, hast thou climbed the mountain of abiegnus, even the sacred mountain of initiation. thy feet have trodden paths, steep indeed and narrow, yet dearly marked by those who have gone before thee. at every step friendly hands have been stretched out ready to aid thee; friendly voices have spoken encouragement in thine ear. now must thou step forward alone into the darkness of the grave, remembering that it hath been said/i have trodden the winepress alone' to each one who seeketh the light cometh the period of darkness, that dark night of the soul of which the saints have warned us. to each cometh a time when the soul must receive the purification of absolute negation before she can hear the command enter thou into the joy of thy lord; that purificafion

out of the vault so that he stands just outside the door. ch.ad. at south, 2nd ad. at north. shek. comes up to door behind him. water drops from her raised hands onto his head 2nd ad "happy is he who hath looked upon the place of rest; the waters shall not overwhelm him (doulce siges) parapedemes de vailis, shall be his name" ch.ad "i am the lord of those who are raised up, who come forth out of the darkness" post "i have entered in as one who had no understanding. i am come forth as lord of life through the beautiful law" ch.ad. and 2nd ad. turn and face postulant: 2nd shows two signs. 2nd ad 'behold, thou shalt turn away thine eyes from evil, even as nephthys turned her face from the destroyer of osiris; and thus shalt thou withdraw thy soul from temptation, even as isis withdrew from d

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