Michael Wynn's Occult Reference Library
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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

une arbre mises du bout de la fontaine en haut. puceles senees 3, 419. bien eurees 418. la plus niestre 413-5. the shifts were stolen, and the maidens detained. in the lai du desire the knight espies in the forest a swan-maiden without her wimple (sans guimple. the wimple of the white-robed fay answers to the swan-shift. 6. wood-wives. we have seen that the wish-wives appear on pools and lakes in the depth of the forest: it is because they are likewise wood-wives, and under this character they suggest further reflections. the old sacred forest seems their favourite abode: as the gods sat throned in the groves, on the trees, the wise-women of their train and escort would seek the same haunts. did not the gothic aliorunas dwell in the woodland among wood-sprites? was not veleda's tower place

3 8 INITIATION CEREMONY

e kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden (namely the supernal triad) to water the garden (the rest of the sephiroth) and from thence it was divided into four heads in daath whence it is said in daath the depths are broken up, and the clouds drop down dew. the first head is pison which flows into geburah where there is gold, it is the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowing into tiphareth. and the fourth river which receiveth the virtue of the other three is euphrates which floweth down upon malkuth, the ea

we invoke thee. speak thou unto us thy mobile and changeful creatures in the great tempests of the sea, and we shall tremble before thee. speak to us also in the murmur of the limpid waters and we shall desire thy love. o vastness wherein all the rivers of being seek to lose themselves, which renew themselves ever in thee, o thou ocean of infinite perfections, 0 height which reflectest thyself in the depth, o depth which exhalest thyself into the height, lead us into the true life through intelligence, through love. lead us unto immortality through sacrifice, so that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins. amen. hiero: makes banishing circle and pentagrams in the air in front of tablet with his scepter. hiero: depart

4 7 INITIATION CEREMONY

altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the waters through the rolled back cloud of night. from the father of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable the depth of that 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 th

nd they trembled; the deluge of waters rolled by; the deep uttered his voice and lifted up his hands on high. the sun and the moon stood still in their habitation; at the light of thine arrows they went; at the shining of thy glittering spear. thou didst march through the land in indignation. thou didst thresh the heathen in thine anger. thou didst march through the sea with thine horses, through the depth of the mighty waters. heg: conducts practicus to hierophant and hands to practicus the calvary cross. lights turned up. heg: the calvary cross of 10 squares refers to the 10 sephiroth in balanced disposition, before which the formless and the void rolled back. it also is the opened out form of the double cube, and of the altar of incense (places cross aside) the 27th path of the sepher y

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the moon and the oceans, bringer of dreams* pass the crystal through the incense, saying: enter through this fragrance, the compassion and understanding of gabriel, truth-bringer and clarion of hope* hold the crystal high in the air over the child or their symbol and circle it deosil, saying: endow, o gabriel [name the child] that he/she may speak always wise words and gentle counsel, drawn from the depths of the universal well of wisdom* place this crystal in the dish with the crystal quartz and blow out first the michael and then the gabriel candle, sending the light to the child. leave the incense to burn. again, spend a quiet but joyful hour* on the third day at the same hour, light the first two candles and then the red samael candle and some dragon's blood incense* take a bloodstone

ABRAMELIN2

hat i could easily see on every side and constrain them42 to obey me. the oratory should always be clear and clean swept, and the flooring should be of wood, of white pine; in fine, this place should be so well and carefully prepared, that one may judge it to be a place destined unto prayer. the terrace and the contiguous lodge where we are to invoke the spirits we should cover with river sand to the depth of two fingers at the least. the altar should be erected in the midst of the oratory; and if any one maketh his oratory in desert places, he should build it43 of stones which have never been worked or hewn, or even touched by the hammer: of abramelin the mage 61 the chamber44 should be boarded with pine wood, and a lamp full of oil olive should be suspended therein, the which every time

for three days before giving the operation unto any; and he who shall receive it shall do likewise; and he also shall hand over unto you at the same time the sum of ten golden florins, or their value, the which you should with your own hand distribute unto poor persons whom you shall charge to repeat the psalms, miserere mei deus, etc, have mercy upon me, o god; and the de profundis, etc, out of the depths (38) it will be a good thing, and one which will facilitate the operation, for you to repeat all the psalms of david, seeing that they contain great power and virtue; and to say them at least twice in the week. also you shall shun gaming as you would the plague; because it ever is an occasion of blasphemy. also during this time prayer, and the study of the sacred books, should take the

ADEPTUS MINOR INITIATION

sorors" second "the tomb of osiris onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven is the height above and seven is the depth below" chief "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of the caverns, the mystic mountain of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-ge

four was made the foundation of the fraternity in europe" 16 "these worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which is that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing the order extremely heavy, and

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behind the mountains

emon no shadow of the night no shell of the night no mistress of the demon no offspring of the demon no evil spell no enchantment no sorcery no evil in the world or under it over the world or inside the world may seize me here! barra ante malda! barra ange ge yene! zi dingir anna kanpa! zi dingir kia kanpa! gaggamannu! a conjuration against the seven liers-in-wait they are seven they are seven in the depths of the ocean, they are seven in the shining heavens, they are seven they proceed from the ocean depths they proceed from the hidden retreat they are neither male nor female these which stretch themselves out like chains they have no spouse they beget not children they are strangers to charity they ignore prayers they scoff at wishes they are vermin that come forth from the mountains of

he took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh gate and behold the nether world. ishtar had descended to the land of kur to the depths of cutha she went down. having lost her seven talisman of the upper worlds having lost her seven powers of the land of the living without food of life or water of life she appeared before ereshkigal, mistress of death. ereshkigal screamed at her presence. ishtar raised up her arm. ereshkigal summoned nammtar the magician nammtar saying these words she spoke to him go! imprison her! bind

ALEISTER CROWLEY LIBER CHANOKH

llation of the various mss. of these calls has not done away with various readings; and there is not enough of the language extant to enable a settlement on general principles. ed. read here vooan in invocations of the fallen spirits. the forty-eight keys or calls 22 can the wings of the winds understand your voices of wonder? o you! the second of the first! whom the burning flames have framed in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in powe

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ir level 193 and fraternize with them. they will tear you in pieces at their leisure. not at once; they will wait until you have wholly broken the link between you and your holy guardian angel before they pounce, lest at the last moment you escape. anthony of padua and (in our own times "macgregor" mathers are examples of such victims. nevertheless, every magician must firmly extend his empire to the depth of hell "my adepts stand upright, their heads above the heavens, their feet below the hells<equinox> this is the reason why the magician who performs the operation of the "sacred magic of abramelin the mage, immediately after attaining to the knowledge and conversation of the holy guardian angel, must evoke the four great princes of the evil of the world "obe

of the holy guardian angel: thus sayeth the beast, and prayeth his own angel that this book be as a burning lamp, and as a living spring, for light and life to them that read therein. 666 291 (note to page 291) the oracles of zoroaster utter this "and when, by often invoking, all the phantasms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through all the depths of the universe; hear thou the voice of the fire "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, o

, gr:tau-omicron 'gr:alpha-gamma-alphadelta- omicron-nu<equinox has this last word as' gr:gammaalpha- theta-alpha-nu> or the like. 406 8 "fifth practice- let him practice mental concentration during the dance, and investigate the following experiments (a) the dance becomes independent of the will (b) similar phenomena to those described in 5 (a (b (c (d, occur. 9. a note concerning the depth and fullness of the breathing. in all proper expiration the last possible portion of air should be expelled. in this the muscles of the throat, chest, ribs, and abdomen must be fully employed, and aided by the pressing of the upper arms into the flanks, and of the head into the thorax. in all proper inspiration the last possible portion of air must be drawn into the lungs. in all proper

ALEISTER CROWLEY MEDITATION

e hem of the robe with the idea of symbolizing that every movement of the magician should make music. but the bell of which we shall speak is a more important implement. this bell summons and alarms; and it is also the bell which sounds at the elevation of the host. it is thus also the "astral bell" of the magician<meditation-practices the student hears a bell resound in the depths of his being. it is not subjective, for it is sometimes heard by other people. some magicians are able to call the attention of those with whom they wish to communicate at a distance by its means, or, so it is said> the bell of which we speak is a disk of some two inches in diameter, very slightly bent into a shape not unlike that of a cymbal. a hole in the centre permits the passage of

ALEISTER CROWLEY SEPHER SEPHIROTH

byr loves, amours (see 499 *mybh) 619 latest, last, after-part, end, extreme; remainder, remnant; future tyrx) brethren (referred to lilith& samael *myx) 620 kether: the crown rtk chokmah, binah, daath; the first descending triad t(dw hnyb hmkx to hide, treasure up (ps. 31:20) tnpc the doors myr# spirits, ghosts twxwr 621 the point of a sword brx txb) by-paths (see 1351) twxrw) 622 blessings tkrb the depths of the sea (samael and his wife) my twlwcm breadths twbwxr 623 holy spirit #dqh xwr the nose *m+wx 624 the number of letters in the great table of enoch (not counting the black cross of union: 12 13 4 his covenant (ps. 25:14) wtyrbw liberty twryx 625 weasels and other terrible animals *myxw) 626 the qliphoth: shells, demons twpylq 628 light (spelt in full, vau )w; cf. 633 and 643 :r:w)

ALEISTER CROWLEY THE LOST CONTINENT

y kind for this investigation; the mysteries of the high house have ever been inscrutable, and were not wholly delivered to the heirs of atlas. they must be rediscovered by the magicians of the new race. it may be that in some form or other the zro had been made stable, and used to impregnate the column which is alleged to have been driven 'through the earth; perhaps, and less improbably, only to the depth of a few hundred miles. this column, however long it may have been, had certainly its top immediately beneath the reservoir of the high house. it had been completed about 70 years before the 'catastrophe' but apparently no effort was made to utilize it in any way. to me it appears probable that in some one mind the whole 'catastrophe' was brooding, that the column was part of the device

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

's religion, our mind's science. shall he not have his ordered rite, his priests and poets, his makers of beauty in colour and form to adorn him, his makers of music to praise him? shall not his theologians, divining his nature, declare him? shall not even those who but sweep the courts of his temple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bo

ALEISTER CROWLEY EQ I 1

ass 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, bat-like flit into the depths of a deeper darkness beyond. stay- and but for a moment hurry back, and bring with you that little rushlight we left spluttering on the mantel-shelf of sleep. now all once again vanishes, and from the floor before us jut up into the shadowland of darkness the stern grey walls of rock, the age-worn architraves, the clustered columns, and all the crumbling capitols of art, where the years

the pedants who chatter as apes among the treetops; watch rather the masters, who in the cave under the cavern breathe forth the breath of life. one saith to thee "abandon all easy, follow the difficult; eat not of the best, but of the most distasteful; pander not to thy pleasures, but feed well thy disgusts; console not thyself, but seek the waters of desolation; rest not thyself, but labour in the depths of the night; aspire not to things precious, but to things contemptible and low" but i say unto thee: heed not this vain man, this blatherer of words! for there is godliness in ease, in fine dishes, and in pleasures, in consolations, in rest, and in precious things. so if in thyself thou findest a jewelled goblet, i say unto 196 thee, drink from it, for it is the cup of thy salvation; s

thou camest; whether from across the snowy hills, or from over the plains of fire. yet i love thee; for thine eyes are as the blue of still waters, and thy lips ruddy as the sun in the west. thy voice is as the voice of a 203 shepherd at even, calling together his flock in the twilight. thy breath is as the wind blown from across a valley of musk; and thy loins are lusty as red coral washed from the depths of the sea. come, draw nigh unto me, o my love: my sister ensnared thee with her subtle tongue, she gave thee to suck from the breasts of time: come, i will give thee more than she, for i will give unto thee as an inheritance my body, and thou shalt fondle me as a lover, and as a reward for thy love will i endow thee with all the realms of space- the motes in the sunbeam shall be thine

ouths of the noon-tide. o my dove, my loved one! didst thou but approach as a wanderer in the wilderness, thine hair floating as a raiment of gold about thee, and thy breasts lit with the blush of the dawn! then would mine eyes fill with tears, and i would leap towards thee in the madness of my joy; but thou comest not. i am alone, and tremble in the darkness like the bleached bones of a giant in the depths of a windy tomb. there is a land in which no tree groweth, and where the warbling of the birds is as a forgotten dream. there is a land of dust and desolation, where no river floweth, and where no cloud riseth from the plains to shade men's eyes from the sand and the scorching sun. many are they who stray therein, for all live upon the threshold of misery who inhabit the house of joy. t

of the rainbow, now rushing into flames crimson and gold, as the petals of the red-rose, woven with poppy, and crocus, and tulips. and around her, as a cloud of irradiant mystery gleaming with darkness, and partly obscuring the softness of her form, sweeps a robe, woven of a network of misty waters, and flashing with a myriad stars of silver; and in its midst, as a great pearl of fire drawn from the depths of the seas, a full moon of silver trembles glowing with beams of opalescent light- mystic and wonderful. in her right hand she holds a sistrum, and chimes forth the music of the earth, and in her left an asp twisted to the prow of a boat of gold, wherein lie the mysteries of heaven. then clear and sweet as the breath of the hillside, i heard a voice, as of the winds across a silver har

rling, let us pass from the land of the plough to the glades and the groves of delight! there let us pluck down the clustered vine of our trembling, and scatter the rose-leaves of our desire, and trample the purple grapes of our passion, and mingle the foaming cups of our joy in the glittering chalice of our love. o! love, what fountains of rapture, what springs of intoxicating bliss well up from the depths of our being, till the foaming wine jets 225 forth hissing through the flames of our passion- and splashes into immensity, begetting a million suns "i have watched the dawn, golden and crimson; i have watched the night all starry-eyed; i have drunk up the blue depths of the waters, as the purple juice of the grape. yet, alone in thine eyes, do i find the delights of my joy, and in thy l

ight, so are they all swallowed up in the excess of thy beauty "i have breathed in the odour of roses and the fragrance of myrtle, and the sweet scent of the wild jessamine. i have drunk in the breath of the hillside, and the perfume of the woods and the seas; yet thy breath is more fragrant than they, it is sweeter still, it intoxicateth me and filleth me with joy, as a rich jar of wine found in the depths of a desert of salt- i have drunk deep and am bewildered with love "i have listened to the lark in the sky, to the curlew, and to the nightingale in the thicket, and to all the warblers of the woods, to the murmur of the waters and to the singing of the winds; yet what are they to the rapture of thy voice? which echoes in the valley of my breast, and trills through the depths of my bein

ALEISTER CROWLEY EQ I 5

d because men are very much involved in the affairs of the world, because so much of our lives is made of our little hates and loves and fears; because we think so much of our wealth, and those we love with earthly love, and of our enemies, and of all the little concerns of our daily life, therefore is this right perception very difficult to come by, very difficult to realise as absolute truth in the depth of our hearts. we think we have but one life and one body; so these we guard with very great attention and care, wasting useful mental energy upon these ephemeral things. we think we have but one state in life; and so we think very much of how to better our positions, how to increase our fortune "i have these sons, mine is this wealth- thus the foolish man is thinking "he himself hath no

ALEISTER CROWLEY EQ I 5

ing of the curse, that is become a blessing. the final reward of the m.t, his marriage even with babalon herself. the paean thereof. 1. the final manifestation. all leads up to the crowned child, horus, the lord of the new aeon["a further and fuller comment upon this book is in preparation] 176 stop press reviews the new god and other essays. by ralph shirley. these remarkable essays have much of the depth and lucidity of huxley, with a greater power of sustaining the interest of the casual reader. mr. shirley has the gift of bringing life into controversies long since dead and buried, of showing their importance to us, of restating them in terms of actuality. moreover his standpoint is most sane. he is a questioner and critic not obsessed by the microscopic accuracy of the logician, but a

ALEISTER CROWLEY EQUINOX EQ I 2 2

on, the eagle, and the bull. the "hierophant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presence of fire: heaven cannot speak their fulness, earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve constellati

" the "hierophant" then delivers the following oration "i arise in the place of the gathering of the waters through the rolled- back clouds of night. from the father of waters went forth the spirit rending asunder the veils of the darkness. and there was but a vastness of silver and of depth in the place of the gathering of waters. 276 "terrible was the silence of an uncreated world. immeasurable the depth of that abyss. and the countenances of darkness half-formed arose "they abode not; they hasted away; and in the vastness of vacancy the spirit moved; and the light-bearers were for a space "i have said: darkness of the darkness; are not the countenances of darkness fallen with the kings that were? do the sons of the night of time endure for ever? not yet are they passed away "before all

at the very thought of it will at once conjure up the power dressed in its simple yet luminous symbols. in the 0= 0 ritual this is much more clearly carried out than in the following four. the candidate, the would-be 291 neophyte, is led up to the portal of the first grade, the grade of neophyte, and is momentarily revealed a flashing vision of adonai, as it were a tongue of blinding flame out of the depths of darkness, to show him that there is light even in this dreadful night through which he has to journey. he learns that though adonai is in kether, kether also is in malkuth; but the rituals which follow the 0= 0, excepting the portal, which consists more of symbols and their explanations than of rites and ceremonials, are more inclined to obsess than to illuminate. of course it may be

teresting will be given. being all written in his private hieroglyphic cipher by frater p, we have been obliged to re-write them completely, and elaborate them. no. 5.34 "after fervent prayer i was carried up above the circle35 which i had drawn, through a heavy and foggy atmosphere. soon, however, the air grew purer, and after a little i found myself in a beautifully clear sky "on gazing up into the depths of the blue, i saw dawn immediately above me a great circle; then of a sudden, as i looked away from its centre, there swept out towards me at intolerable speed the form of a shepherd; trembling and not knowing what to say, with faltering voice i asked 'why speed ye' whereupon the answer came 'there is haste' then a great gloom closed mine eyes, and a horror of defilement encompassed me

ALEISTER CROWLEY EQUINOX EQ I 3 2

hast failed at their behest, and hast mocked by thy disobedience at their god-born knowledge_ by that order which riseth even unto the white throne of god himself do i curse thy life and blast thy being; and consign thee unto the lowermost hell of abaddon! in the names of iahdonhi, elohim tzebaoth, michael, raphael, beni elohim and tiriel: i curse thy life and blast thy being! down! sink down to the depths of horror. by every name, symbol, sign and rite that has this day been practised in this magic circle: by every power of my soul, of the gods, of the mighty order to which we all belong! i curse thy life and blast thy being! fall, fall down to torment unspeakable! if thou dost not appear then will i complete the fearful sentence of this curse. 188 god will not help thee. thou, thou hast

ALEISTER CROWLEY EQUINOX EQ I 3 3

oon, the perception of god horns to right that is revealed unto man for a snare i adore thee by the twelvefold snare and by the unity thereof. 000. in the beginning there was naught, and naught spake unto naught saying: let us beget on the nakedness of our nothingness the limitless, eternal, identical, and united: and without will, intention, thought, word, desire, or deed, it was so. 00. then in the depths of nothingness hovered the limitless, as a raven in the night; seeing naught, hearing naught, and understanding naught: neither was it seen, nor heard, not understood; for as yet countenance beheld not countenance. 0. and as the limitless stretched forth its wings, an unextended unextendable light became; colourless, formless, conditionless, effluent, naked, and essential, as a crystall

humming-bird cherished on a platter of burnished silver. 2. thus i beheld thee, o my god, the lid of whose eye is as the night of chaos, and the pupil thereof as the marshalled order of the spheres. 7 3. for, i am but as a blind man, who wandering through the noontide preceiveth not the loveliness of the day; and even as he whose eyes are unenlightened beholdeth not the greatness of this world in the depths of a starless night, so am i who am not able to search the unfathomable depths of thy wisdom. 4. for what am i that i durst look upon thy countenance, purblind one of small understanding that i am, blindly groping through the night of mine ignorance like unto a little maggot hid in the dark depths of a corrupted corpse? 5. therefore, o my god, fashion me into a five-pointed star of ruby

eternal joy, thou rapturous garden of flowers! yea, as i gather thee, my harvest is but as a drop of due shimmering in the golden cup of the crocus. 3. o thou throbbing music of life and death, thou rhythmic harmony of the world! yea, as i listen to the echo of thy voice, my rapture is but as the whisper of the wings of a butterfly. 4. o thou burning tempest of blinding sand, thou whirlwind from the depths of darkness! yea, as i struggle through thee, through thee, my strength is but as a dove's down floating forth on the purple nipples of the storm. 5. o thou crown d giant among great giants, thou crimson-sworded soldier of war! yea, as i battle with thee, thou masterest me as a lion that slayeth a babe that is cradled in lilies. 10 6. o thou shadowy vista of darkness, thou cryptic book

yea, as i battle with thee, thou masterest me as a lion that slayeth a babe that is cradled in lilies. 10 6. o thou shadowy vista of darkness, thou cryptic book of the fir-clad hills! yea, as i search the key of thy house i find my hope but as a rushlight sheltered in the hands of a little child. 7. o thou great labour of the firmament, thou tempest-tossed roaring of the aires! yea, as i sink in the depths of thine affliction, mine anguish is but as the smile on the lips of a sleeping babe. 8. o thou depths of the inconceivable, thou cryptic, unutterable god! yea, as i attempt to understand thee, my wisdom is but as an abacus in the lap of an aged man. 9. o thou transfigured dream of blinding light, thou beatitude of wonderment! yea, as i behold thee, mine understanding is but as the glim

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

ir 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 breasts are as scarlet lilies paling before the sun; dandle me in the cradle of thine arms, so that the murmur of thy voice may lull me to a sleep like a pearl lost in the depths of a silent sea. 4. o thou wine-voiced laughter of fainting gloom, who art as a naked faun crushed to death between millstones of thunder; make me drunk on the rapture of thy song, so that in the corpse-clutch of my passion i may tear the cloud-robe from off thy swooning breast. 5. o thou wanton cup-bearer of madness, whose mouth is as the joy of a thousand thousand masterful kisses; in

ALEISTER CROWLEY EQUINOX EQ I 3

of night: to us, as spheres of earth's familiar elements and many hundred million miles away. and to the man of ten thousand years hence_ who knows! and to him a hundred million years after that_ who cares! senses may come and go, and the five may become ten, and the ten twenty, so that the beings of that last far-off twilight may differ from us, as we differ from the earthworm, and the weeds in the depths of the sea. but enough_ become the changless one, and ye shall leap past a million years, and an hundred hundred million in the twinkling of an eye. nay! for time will burst as a bubble between your lips; and, seeing and understanding, space will melt as a bead of sweat upon your brow and vanish! dare to will and will to know, and you will become as great as, and even greater than, apol

ALEISTER CROWLEY EQUINOX EQ I 4 2

their exaltation demands a renewed indulgence, and accordingly every gratification of the appetite is parent to the next. but no such element entered into the causes which attached me to hasheesh. i speak confidently, yet without exaggeration, when i say that i have spent many an hour in torture such as was never known by cranmer at the stake, or gaudentio di lucca in the inquisition, yet out of the depths of such experience "i" have always come without a trace of its effect in diminished strength or buoyancy. had the first experiment been followed by depression, i had probably never repeated it. at any rate, unstrung muscles and an enervated mind could have been resisted much more effectually when they pleaded for renewed indulgence than the form which the fascination actually took. for

him in those parts. iv "what boots it to tell of the long, awful days of darkness through which poor little ljubov lived before she grew accustomed to her blindness? i am not a medical philosopher; i like home and comfort far too much. if i journey, i must needs travel in state,and my staff includes both a medial 298 man and a philosopher. therefore, what need is there for me to think, to fathom the depths of childish or human sorrow, to send my brains into a tiring process of elucidation? far more pleasant it is to remain a contemplative individual. there fore, o mexican gaucho, pass me thy pellote pouch and let me take a helping of the leaves and root of thy wonderful mescal plant. and without thought and without fatigue, i can then "see" where was i. my little brethren, fathers of larv

ALEISTER CROWLEY EQUINOX EQ I 4

t space to criticise this, all we will ask is- what is the difference between force and matter, and if the annihilation of the one does not carry with it the annihilation of the other irrespective of which is first- if either? ananda metteya carries his illustration further still. john smith, then, in a sense, is immortal; nay, every thought he thinks is deathless, and will persist, somewhere, in the depths of infinity. but it is not this part of his energy that results in the formation of a new being when he dies. we may then consider the moment of john smith's death. during his life he has not alone been setting in vibration the great ocean of the aether, he has been affecting the structure of his own brain. so that at the moment of his death all his own life, and all his past lives are

ALEISTER CROWLEY EQUINOX EQ I 6 2

. the deluge of water rolled by: the deep uttered his voice; and lifted up his hands on high. 3. the sun and the moon stood still in their habitations. at the light of thine arrows they went, at the shaking of thy glittering spear! 4. thou didst march through the land in thine indignation: thou didst thresh the heathen in thine anger. 5. thou didst march through the sea with thine horses: through the depth of the mighty waters [capricornus "starts up wildly and dances the dance of" mars [capricornus "falls on floor near his place" sor. scorpio. brother aries, let us crown the master of battles["they advance to altar" sor. scorpio "takes crown and crowns" mars "all" probationers "joining in chant as before] bro. mars. may victory crown your arms! probationers. let us join battle! we conquer

ALEX SANDERS THE KING OF THE WITCHES

ll be as a portico thereunto' alex was miles away from any wood, however, so he simulated one in his room, having read in the statement 'we shall rule and govern ourselves according to the means at our disposal 'the floor should be of wood' commanded the book. alex removed the lino and scrubbed the bare boards 'the terrace on which we are to invoke the spirits should be covered with river sand to the depth of two fingers at least' alex helped himself to three-quarters of a hundredweight of sand from a nearby building site 'a lamp ofolive oil should burn' but, unable to afford either lamp or oil, he bought candles 'the altar should be hollow within where you shall keep all the necessary things such as the two robes, the crown or mitre, the wand, the oil, the girdle, the perfume and any othe

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

the race have one and all undergone the crucifixion of the personal self, and know that utter renunciation of all which is the lot of every aspirant at this time. there is no phase of agony, no rending sacrifice, no via dolorosa that they have not in their time trodden, and herein lies their right to serve, and the strength of the method of their appeal. knowing the quintessence of pain, knowing the depth of sin and of suffering, their methods can be exquisitely measured to the individual need; yet at the same time their realisation of the liberation to be achieved through pain, penalty, and suffering, and their apprehension of the freedom that comes through the sacrifice of the form by the medium of the purificatory fires, suffices to give them a firm hand, an ability to persist even whe

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

tation of the processes of nature which has been formulated for us by the master minds of all time. it should tend to bring about a reaction in favor of a system of philosophy which will link both spirit and matter, and demonstrate the essential unity of the scientific and religious idea. the two are at present somewhat divorced, and we are only just beginning to grope our intellectual way out of the depths of a materialistic interpretation. it must not be forgotten, however, that under the law of action and reaction, the long period of materialistic thought has been a necessary one for humanity, because the mysticism of the middle ages has led us too far in the opposite direction. we are now tending to a more balanced view, and it is hoped that this treatise may form part of the process t

itself. the seven lesser wheels rushed into being. they revolve like their mother, around, within and forward. all that existeth was. the wheels were diverse, and in unification, one. as evolved the great wheel, the inner fire burst forth. it touched into life wheel the first. it circulated. a million fires rose up. the quality of matter densified, but form was not. the sons of god arose, scanned the depth of flame, took from its heart the sacred stone of fire, and proceeded to the next. in turning next the great wheel launched the second. again the flame burst forth, took to its heart the stone and proceeded in revolution. the sons of god again arose, and sought within the flame "the form sufficeth not" they said "remove from without the fire" faster revolved the greater wheel, blue white

the moon, and the mother, produce that which pursues a tiny cycle, and burns" the first step of the ego towards producing a "shadow" is expressed in the words "the ego sounds his note" he utters his voice, and (as in the logoic process) the lesser "army of the voice" responds immediately to it. according to the tone and quality of the voice, so is the nature of the responsive agents. according to the depth or height of the note, and according to its volume, so is the status or grade of building deva which replies to the call. this egoic note produces, therefore, certain effects: it sweeps into activity devas who proceed to transmit the sound. they utter a word. it reaches the listening devas of the second grade who take up the word and proceed to elaborate it into what might be called a ma

plane concerned. students must remember that matter from the two lowest subplanes of the physical and of the astral planes are never built into the human body as now constituted; it is of too low a vibration, and too coarse a grade for even the lowest type of men on earth at this time. it must be pointed out also that in the average man, the matter of some subplane will preponderate according to the depth of his nature and his place on the ladder of evolution. the "builders" of the human body work under the direction of one of the lords of karma from the lowest group. these lords are to be found in three groups, and a lord out of the third group has the work of superintending the builders of the human being on the three planes. under him are to be found- 558- a treatise on cosmic fire cop

od would have remained alone. all things are god according to the measure of the spirit in them" that is to say, a perfected humanity will be a perfect vehicle of the divine spirit (see the mercaba of ezekiel, 1st chapter. great is our indebtedness to the seers who throw out for us flashes of light on the darkness and mystery of human life, where the struggling spirit within is so often buried in the depths of this mysterious chaos, thereby making visible the darkness, so that we are enabled to see a few steps of the way ahead, thus encouraging us to press forward with renewed assurance that the mists and clouds will be dispelled, and we shall in due time enter the fulness of the divine presence. the theosophist, vol. xxix, p. 50. 233 66 the goal for the pitris: the lunar pitris are on a l

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ture has been conveyed to us in the following fragment of an old esoteric catechism "what dost thou see, oh! liberated one? 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 discr

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

n mysticism, and many passages in the bible of a similar nature will come readily to mind. willingness to "bear the cross" to "enter the fire" to "die daily (it matters not what the symbology employed may be, is the characteristic of the true aspirant, and, before we pass on to the way of meditation and place our footsteps in those of the myriads of sons of god who have preceded us, we must gauge the depth and the height and brace ourselves for the arduous climb and the fierce endeavor. we must say with j. c. earle "i pass the vale. i breast the steep. i bear the cross: the cross bears me. light leads me on to light. i weep for joy at what i hope to see when, scaled at length the arduous height, for every painful step i trod, i traverse worlds on worlds of light and pierce some deeper dept

an indicate a process of self unfoldment, and a method whereby the introverted mystic can become the extrovert. the writer may be tapping the wealth of the subconscious knowledge which is his, and which he has accumulated through his reading, thinking and contacts. this mind has recorded and stored up much of which he remains for years totally unaware. then he begins to meditate and suddenly taps the depths of his own nature and penetrates to the resources of his own subconsciousness and to information which has dropped below the threshold of his ordinary consciousness. he begins to write assiduously. why he should regard these thoughts as emanating from the christ, or from some great teacher is a puzzle. it probably feeds his pride again quite unconsciously to feel he is a channel through

. o never while shadow and light are blended shall the world's word-quest or its woe be ended, and never the world of its wounds made whole till the word made flesh be the word made soul" arthur edward waite what is to be the result of all our effort? personal satisfaction or a joyous heaven of endless rest and beatitude? god forbid! the search in the world goes on; the cry of humanity rises from the depths and mounts to the very throne of god himself. from the heart of the temple of god, to which we may have fought and wrestled our way, we turn back and work on earth. we rest not in our endeavor till the last of the world's seekers has found his way home. what is going to save this world from its present agony, economic distress, and chaos? what is going to usher in the new age of brother

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

clear vision, upright purpose and firm undeviating action you forge ahead. see to it that you deal with patience and forbearance with those of your brothers who choose the lesser principle and the lesser right, who sacrifice the good of the group for their own personal ends or who use unworthy methods. give to them love and care and a ready helping hand, for they will stumble on the way and sound the depth of the law. stand ready then to lift them up and to offer to them opportunities for service, knowing that service is the great healer and teacher. the great ones look to see the faculty of pliability and adaptability working out, that faculty of adaptation that is one of the fundamental laws of species which nature so wonderfully demonstrates. the transference of this law to the inner pl

t with in three phases, and these i commend to each of you for the most careful consideration. there is first the aspect of inhalation "the man breathes deeply" from the very depths of his being he draws the breath. in the process of phenomenal living, he draws the very breath of life from the soul. this is the first stage. in the process of detaching himself from phenomenal living, he draws from the depths of his being and experiences the life, that it may be rendered again back to the source from whence it came. in the occult life of the disciple, as he develops a new and subtler use of his response apparatus, he practices the science of the breath, and discovers that through deep breathing (including the three stages of the deep, middle, and top breath) he can bring into activity, in th

shold. 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 the sun in the head is shining in all its glory. d. finally, the light in the head is indicative of the finding of the path and there remains then for the man to stu

creasingly clear why it is deemed necessary to proceed slowly and to develop the mental processes as well as the spiritual nature. the average student starts with the knowledge that he has centres, and with a desire for purity of character. he is assured by those who know that, as he strives, meditates, studies and serves, certain changes will take place within him, and that there will arise from the depths of his being, an awakening which will be dynamic. he is told that there will follow a breathing forth, a stirring and a vitalising which will bring his subjective spiritual life into prominence. this subjective life expresses itself as spiritual energy, through the medium of the energy or vital body and the energy thus expressed will change his life focus and interests, and produce a ma

rthering of the plan and to identify himself with the divine mind in nature. withdrawing to the midway spot, he endeavours to realize his divinity and then, having done so, he focusses himself in his mental form which puts him en rapport with the universal mind. he endures limitation so that thereby he may know and serve. he seeks to reach the hearts of men and to carry to them "inspiration" from the depths of the heart of spiritual being. again he asserts the fact of his divinity and then- 143- a treatise on white magic copyright 1998 lucis trust through a temporary identification with his body of sensory perception, of feeling, and of emotion, he finds himself at-one with the sensitive apparatus of divine manifestation which carries the love of god to all forms on the physical plane. aga

ess, the temple of the indwelling god, which seems of a beauty so rare and of a stability of so sure a nature that, when the final shattering comes of even that masterpiece of many lives, bitter indeed is the cup to drink, and unutterably bereft seems the unit of consciousness. conscious then only of the innate divine spirit, conscious only of the truth of the godhead, realizing profoundly and to the depths of his being the ephemeral nature of the form and of all forms, standing alone in the vortex of initiatory rites, bereft of all on which he may have leant (be it friend, master, doctrine or environment, well may the initiate cry out "i am that i am, and there is naught else" well may he then figuratively place his hand in that of his father in heaven, and hold the other out in blessing

cess of becoming conscious. we are beginning, through our meditation work and our application to study, to work on mental levels. we are creating forms continuously, pervading them with energy and sending them out to fulfill their function in line with our realized subjective purpose. the emphasis should be laid upon the word realized in the above paragraph. according to the clarity of vision and the depth of the inner realization so will be the adequacy of the created form, and so will be the strength of the life which will enable it to perform its intended function. up to the present time the majority of aspirants in the world express the results of little and weak thought, but rapid action. the goal for students should at this time be rapid concentrated thought and slow action. that slo

lusion and, if this is grasped, it will become apparent why depression exists, for the cause of it is either astral or physical and incident to a world situation or a personal situation. we might therefore study depression in individuals and look at its causes. it is caused by: 1. the world glamour. this sweeps an isolated unit, otherwise free from individual conditions producing depression, into the depths of a world reaction. this world glamour with its devitalising and depressing results has its roots in various factors which we have only the time to briefly indicate: a. astrological factors, either affecting the planetary chart and hence individuals, or primarily racial. these two factors are oft overlooked. b. the path of the sun in the heavens. the southern path tends to a lowered vi

rsal during the past two hundred years, and are all the results of the group activity started by the masters. men have grown thereby and have learnt how to think, and even though they may think wrongly and may initiate disastrous experiments, the ultimate good is inevitable and unavoidable. temporary discomforts, passing depressions, war and bloodshed, penury and vice may lead the unthinking into the depths of pessimism. but those who know and who sense the inner guiding hand of the hierarchy are aware that the heart of humanity is sound and that out of the present chaos and perhaps largely because of it, there will emerge those competent to deal with the situation and adequate to the task of unification and synthesis. this period has been occultly called the "age of restoration of what ha

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

four the trumpet of the lord. the aphorisms connected with this fourth ray are not easy of comprehension. they require an exercise of the intuition and are conveyed by six short and excessively brief commands uttered, curiously enough, late in the creative period and at the time when the fourth creative hierarchy came into incarnation: 1. speak low the word. speak low. quality..power to penetrate the depths of matter- 51- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 2. champion desire. give what is needed to the seeker. quality..the dual aspects of desire. 3. lower the thread. unfold the way. link man with god. arise. quality..power to reveal the path. 4. all flowers are thine. settle the roots in mud, the flowers in sun. prove mud and sun, and r

sefulness through meditation) take that aspect of the teaching which suits and aids you, and interpret it in the light of your own need and growth. the days of personality contact, of personality attention and of personal messages are over, and have been over for quite a while, save in the vale of illusion, on the astral plane. this is a hard message, but no true disciple will misunderstand. from the depths of his own experience and struggle he knows it to be so. it is the group of masters, the hierarchy as a whole, that is of moment and its interaction with humanity; it is the masters' group of disciples that counts, and its relation to probationary disciples on the physical plane, who are seen by the group as existing in group formation all over the world, no matter where its units may b

man's misuse of the natural processes and of his mate, nor to elucidate his foolish misunderstanding of the law of attraction and repulsion. it would serve no useful purpose if i put forth, in this brief discussion of an immense subject, any of the theories which men have formulated in their search for a solution. their name is legion. all have in them a measure of the truth. most of them express the depths of man's ignorance, and they can be studied at any time by any student who has the time to read, the intelligence to see clearly and without prejudice, and the money to purchase the needed literature. i cannot and i will not touch upon the medical and physiological aspect of vice, whether it be the vice of promiscuity or the vice of an unhappy marriage. i can best serve you at this time

tiveness and competition. in no department of life will these coming great changes show more potently than in the attitude of man towards sex, and in the readjustment of the marriage relationship. this new attitude will gradually come about as the slowly developing science of psychology comes into its own. as man comes to understand his own threefold nature, and as the nature of consciousness and the depth of his own subconscious life are more truly grasped, there will take place, gradually and automatically, a change in the attitude of men towards women and of women towards their destiny. this needed change will not be the result of legal measures, or of decisions by the people's representatives to meet the disasters of the hour; these changes will come slowly, as the result of the intell

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

tread uncompanioned the most difficult parts of the long way of return. christ was ever lonely. his spirit drove him again and again into isolation "the great religious conceptions which haunt the imaginations of civilized mankind are scenes of solitariness: prometheus chained to his rock, mahomet brooding in the desert, the meditations of the buddha, the solitary man on the cross. it belongs to the depth of the religious spirit to have felt forsaken, even by god."33 christ's life alternated between the crowd whom he loved and the silence of the solitary places. first he is to be found in the daily life of the family experience, where the intimacies of personalities can so sadly imprison the soul; thence he passed into the solitary desert and was alone. he returned, and his public life be

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

ndividualisation (which is the process of identification with form) by seven occult statements which can, if properly understood, give the keynote of the new psychology. they state the major impulse, the native quality, and the technique of unfoldment. ray one "the blessed one flies like an arrow into matter. he destroys (or ruptures) the way by which he might return. he grounds himself deeply in the depths of form. he asserts 'i will return. my power is great. i will destroy all obstacles. nothing can stop my progress to my goal. around me lies that which i have destroyed. what must i do' the answer comes 'order from chaos, o pilgrim on the way of death, this is the way for you. love you must learn. dynamic will you have. the right use of destruction for the furtherance of the plan, must

tubes and his frail appliances he used with skill. in rows and rows, the retorts for fusing, and for blending, for crystallising and for that which sought division, stood with their flaming fires. the heat was great. the toil severe. dim passages, in steady progress, led upward to the summit. there a wide window stood, open unto the blue of heaven, and carrying one clear ray down to the worker in the depths..he worked and toiled. he struggled onwards toward his dream, the vision of an ultimate discovery. he sometimes found the thing he sought, and sometimes failed; but never found that which could give to him the key to all the rest..in deep despair, he cried aloud unto the god he had forgot 'give me the key. i alone can do no more good. give me the key' then silence reigned. through the o

it landed at the feet of the discouraged worker. the key was of pure gold; the shaft of light; upon the key a label, and writ in blue, these words 'destroy that which thou has built and build anew. but only build when thou has climbed the upward way, traversed the gallery of tribulation and entered into light within the chamber of the king. build from the heights, and thus shew forth the value of the depths' the worker then destroyed the objects of his previous toil, sparing three treasures which he knew were good, and upon which the light could shine. he struggled towards the chamber of the king. and still he struggles- 105- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the direction of ray vi"'i love and live and love again' the frenzied follo

d the method of their search by many names life experience, scientific research, philosophic questionings, history, adventure, religion, mysticism, occultism and many other terms applied to the adventurous excursions of the human mind in search of knowledge, of reality, of god. some have ended up in a maze of astral phenomena, and must continue their search later when they emerge, chastened, from the depths of the great illusion. others have wandered back into the dark cave of a pronounced materialism, of phenomenalism, and must likewise return and reorient themselves, or rather perhaps, complete the circle, for who shall say that god is here or there, or from what point his vision can be seen? some lose themselves in thought processes and self-induced imaginings, and the vision gets hidde

ulty and in line with that which constitutes the way of least resistance, the psychologist endeavours to relieve the situation by teaching him to evoke and bring to the surface of his consciousness forgotten episodes and his dream life. two important facts are sometimes forgotten and hence constitute a fruitful source of the frequent failure to bring relief. first, the patient as he descends into the depths of his dream life, will bring to the surface not only those things which are undesirable in his unrecognised "wish-life" but also those which were present in previous lives. he is penetrating into a very ancient astral past. not only is this the case, but also through the open door of his own astral life he can tap or tune in on the astral life of the race. he then succeeds in producing

duce a person to relate, quite innocently, a dream which is, in reality, no more than the registering of a sight or experience which was witnessed in the hours of sleep but with which the man has no real connection whatever. this experience he relates with dismay and disgust; most feelingly he tells the experience to the psychologist, and frequently receives an interpretation which reveals to him the depths of evil to which his unrealised desires apparently bear witness. his unexpressed longings are "brought to the surface" by the psychologist. he is told that these longings, when faced, will then leave him, and that the ghost of his mental and- 304- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust psychological disorder will then be laid. unless t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ell ask what this weakness was? it was my love for my master which was my undoing. he pointed out to me after the failure that my love for him was in reality based upon pride in myself and a profound satisfaction with myself as an aspirant and a disciple. this i violently denied and was grieved that he should so misunderstand me. i proved him to be right, eventually, through a life of failure and the depth of my egotism. i learnt through that failure but i lost much time from the standpoint of useful service. i found that i was really serving myself and not humanity. from similar mistakes, i seek to save you, for time is a great factor in service. for the masses of humanity, time is not of very great importance; but for the servers of the race, it matters much. lose not time, therefore, in

rnal values are of far greater importance than his temporary agony. little as you may realise it as you think of us in our so-called safe retreats, the capacity of identification with all that is involved in world pain today and the sensitivity of those connected with the hierarchy to the unhappy condition of humanity makes their task of standing-by one of supreme spiritual agony. they understand the depths of the reaction of humanity; they comprehend and understand, for they are one with all men. this involves a far greater comprehension than you can grasp and one which can only be adequately expressed in the word "identification" they need the staunch support of all their disciples, the steadfast love, the loyal attitude, the unquestioning response to human need which will enable them to

g three sentences may aid you in handling your problem and help your progress as a worker: 1. the sense of responsibility shines forth in flickering flames from every soul which has sought and found alignment. fan those flames into a steady fire in every soul you meet. ponder on this. 2. the sense of sacrifice is faintly seen in every soul that loves the plan. teach them that sacrifice must touch the depths of giving and not call forth that which upon the surface lies or that which can be known. the unseen sacrifice must go with that which can be seen. teach this. 3. the sense of comradeship is surely known by each and all of you but needs the deepening of service shared. shew this and draw it forth. the comradeship of burdens shared, the sense of deep response to need, the comradeship of

u are also working on soul levels with thoughts and with concepts, and also with the assimilation of that inner and occult knowledge which has been your chosen way this life. your active and enquiring mind, therefore, moves in the direction of the rendering of service and the acquiring of knowledge. you can touch heights in your inner life. your service, steadfastly rendered, brings you down into the depths of human living. yet the glamour of detachment, leading to personal cleavages in your inner life, hinders the full expression of the soul and the demonstration of a fusion which is much needed. for you, the word which would bring light is identification, as it is for. by means of that identification the soul becomes at-one with all that breathes. that which hinders. is different to that

word of commendation and a word of reproof. it is a reproof of so gentle a nature that you will not mind. you have done much to dissipate glamour in your life this past two years, more than perhaps you realise. we, who look at all of you from the inner side, can symbolically gauge this fact more easily than you because (as we seek out a soul) we are in a position to note what is occultly called "the depth of his immersion" you are now more easily "discovered and disclosed" to the watching eyes of all of us and this is due entirely to your own effort and to the growing potency of this group of disciples. you are not so deeply immersed in the fogs of glamour though you are still held back by fear not fear for yourself but needless fears for those you love. you do not, therefore, see them, t

personal ambition. 5. it had been my intention to start some of you on definitely constructive work in connection with the dissipation of world glamour. but this activity you have delayed. you have hindered the work in the group up to date and this cannot be permitted much longer. work along this line can be done successfully only by those who are mastering their personal glamours. you are yet in the depths of glamour and subconsciously know that this is true. all who know and love you, know it and are in deep distress, wondering what they can do to help you and aid in your release. 6. the door still stands wide open for you. but the opportunity for you to go forward with your group is dependent upon your accepting the above facts and by your beginning, for the first time in your life, to

and initiates of all degrees to enter the secret place of initiation with a sense of blindness (or loss of direction) and with a feeling of complete destitution. the disciple needs to bear in mind that he has to become "a moving point and hence a line; he ascends towards the hierarchy and assumes the correct spiritual attitude but, at the same time, he descends into what he erroneously regards as the depth of human difficulty and iniquity (if necessary, preserving always his spiritual integrity but learning three important lessons: 1. the recognition that he shares all human tendencies, good and bad, and hence is able to serve. 2. the discovery that the thing which he most despises and fears is the thing which exists most strongly in him, but which is as yet unrecognised. he discovers also

peace. serenity signifies that deep calm, devoid of emotional disturbance which distinguishes the disciple who is focussed in a "mind held steady in the light" the surface of his life may be (from the worldly angle) in a state of violent flux. all that he cherishes and holds dear in the three worlds may be crashing around him. but in spite of all, he stands firm, poised in soul consciousness and the depths of his life remain undisturbed. this is not insensitivity or a forced auto-suggestion, neither is it a capacity to exteriorise the consciousness in such a manner that individual events and happenings are ignored. it is intensity of feeling transmuted into focussed understanding. when this has been attained, the chela has the right to live within the aura of the master. there is nothing

r the distribution of energy in a general and universal but not in a specific manner. a master and, to a far higher extent, the christ, suffers far more from those in his own household than from those in the outer world; his work is more impeded by the advanced aspirants than by the intelligent thinkers. bear this in mind at this time. it was not the cruelty of the outer world of men which caused the depths of sorrow to the christ when on earth; it was his own disciples, plus the massed sorrow spread over the entire cycle of life, past, present and future of humanity. disciples gravitate into world groups and many of them are doing far more efficient work than those gathered together into esoteric groups. the advanced accepted disciple has always his own group which he gathers around him f

truth concerning the spread of the christ consciousness and the return of the christ, or the "second coming" and so, from stage to stage the disciple passes, going from light to light, from perception to perception, from force to energy, from personality focus to soul integration and, then, from soul to spirit, from form to life. he has explored all the avenues of knowledge; he has descended into the depths, into hell and into the valleys; he has climbed the mountain top of initiation and from there has swung out beyond space and time; he has lost all self-interest and is a focussed point of thought in the mind of god. can i say more than this? i think not, my brothers. and so i bring to an end this series of instructions and my responsibility in this connection is ended. yours now begins

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

tion or some stupendous planetary event which will force human beings everywhere to say "lo: he is there! lo: here are the signs of his divinity" for that would evoke only antagonism and laughter, resistance or fanatical credulity. it will come as a recognition of potency in leadership, through dynamic but logical changes in world affairs, and through action taken by the masses of the people from the depths of their own consciousness- 24- the reappearance of the christ copyright 1998 lucis trust many years ago, i indicated that the christ would come in three ways, or rather, that the fact of his presence could be proved in three distinctive phases. it was pointed out then that the first move which the christ would make would be the stimulation of the spiritual consciousness in man, the evo

the founder of the kingdom of god on earth, to complete the work he started, and again to demonstrate divinity in far more difficult circumstances. the christ suffers, however, far more from those in his own household than from those in the outer world; his work is more impeded by the advanced aspirant than by the intelligent thinker. it was not the cruelty of the outer world of men which caused the depths of sorrow to the christ; it was his own disciples, plus the massed sorrow spread over the entire cycle of living past, present and future of humanity. he comes to correct the mistakes and the misrepresentations of those who have dared to interpret his simple words in terms of their own ignorance, and to recognise those whose faithful service has made his return possible. he too is facin

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

l be struck by russia, great britain and the united states not because of their power, their historical past and their material resources or territorial extent, but because they are in a position to fuse and blend the many types, because they are far-visioned in their world purpose, because they are not basically selfish in their intent, and because the government of the peoples reaches down into the depths of each nation and is fundamentally for the people. their basic constitution, magna charta and bill of rights are human. other nations will be gradually swept into line with these fundamental spiritual requirements, or if they are already based on these human principles and not on the rule of a powerful minority, exploiting an unhappy majority they will cooperate freely with these great

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

beginning to develop that discrimination which will lead to right choice of life themes. in this instruction i seek to cast some light upon the glamour which confronts the disciple as an individual and also consider the aspect of glamour with which he must deal as a world server in training. speaking symbolically, i would say that the planetary astral body (viewing it from soul levels) is lost in the depths of a surrounding fog. when at night you look out at some clear sky, you see the stars and suns and planets shining with a clear cold brilliancy and with a twinkling blazing light which penetrates for many millions of miles (or light years as they are called) until the human eye registers them and records the existence of these shining stars. looking, however, at the astral- 42- glamour:

. they had no direct revealing intuition. in the new testament, john, the beloved disciple, was privileged to gain a cosmic picture and a true prophetic vision which he- 82- glamour: a world problem copyright 1998 lucis trust embodied in the apocalypse, but he is the only one who so achieved and he achieved because he loved so deeply, so wisely and so inclusively. his intuition was evoked through the depth and intensity of his love as it was in his master, the christ. 3. those who are the true priests. they are priests by spiritual calling and not by choice. it is the misunderstanding of the province and duties of a priest which has led all the churches (in the east and in the west) to their disastrous authoritarian position. the love of god, and the true spiritual incentive which recognis

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

h releases the mind, directs the way of man through life and enables him to become aware of the divine plan which underlies all his fiery experience. 2. scorpio, which brings about eventually the death of the personality and with which we shall later deal when we come to consider that sign. esoterically as well as exoterically, scorpio is the sign of death and burial in the earth, of descent into the depths in order to be lifted again on to the heights (the mountain top in capricorn. it is stated in some of the most ancient books that "the heat of the earth, the mother, and the sting of the scorpion are the beneficent gifts which the turning of the wheel gives to the man at the beginning and the end" these gifts, when accepted and used, bring a man to liberation and eventually from the con

mutations, and the symbol for the sign is expressive of this state of activity. it is, therefore, a sign in which the significance of cycles is mastered and understood by the initiate. the results of the valley experience (to use the well-known language of the mystics of all ages) and of the mountain top with its vision and light, are very vividly depicted by the sign. the aquarian can experience the depths of depression and of self-depreciation or he can know and pass through the exaltation of the soul and the sense of spiritual power which soul control gives, and know them to be the interplay and the action and reaction which are necessary for growth and comprehension. the law of such action and reaction is the law with which he works. in leo, a man's centre and point of consciousness is

the trained reasoning and rationalising mind is called into activity by the soul; in the other, the illumination of the soul must pour into the mind and is then reflected, like a searchlight, onto the astral plane- 108- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust this takes place upon the probationary path and is called the experience of the disciple in the depths or the valleys. in sagittarius, the intellect which has been developed, used and finally illumined, becomes sensitive to a still higher type of mental experience and to this we give the name of intuitive perception. there come flashes of light upon problems; a distant yet possible vision of attainment is seen; the man begins to climb out of the depths to which he has descended in scorpi

the polar opposite of sagittarius. this he does until he has established a balanced relationship between the personality and the soul and can function as either at any desired moment with equal facility. this takes place upon the path of discipleship and is called the experience of the disciple upon the plains of earth, for the path between the pairs of opposites runs straight and level, leaving the depths of personality experience and the heights of soul experience (at this point of development) on either side. in capricorn, the initiate learns to realise the meaning of the growing light which greets his progress as he climbs upward to the mountain top. the flashes of intuition with which he is becoming familiar change into the blazing and constant light of the soul, irradiating the mind

r be the "fusion of the two lights, the greater and the lesser light" to which i referred in a treatise on white magic. the light of the personality and the light of the soul blend. upon this i need not enlarge, as nothing i could say would be more than it now is the theory of initiation. this takes place upon the path of initiation and is called the experience of the mountain top. all are needed the depths, the plains and the mountain top. as you know, sagittarius is one of the four arms of the mutable cross. an idea of the general symbology of this cross, from the quality angle, can be gained if we give the two sets of characteristics which distinguish the man upon this cross both unevolved man and the aspirant to divinity. we might list these as follows, finding for each arm a distincti

death as the sign scorpio conditions them and the processes of death as we see them working out in the sign pisces would be of very real value. death through the influences of pluto and death through the influences of mars are widely different. death in pisces through the energy of pluto is transformation a transformation so vital and so basic that the. ancient one is no longer seen. he sinks to the depth of the ocean of life; he descends into hell, but the gates of hell hold him not. he, the new and living one leaves below that which has held him down throughout the ages and rises from the depths unto the heights, close to the throne of god" the connection of these words with christ, the present world saviour, is obvious in their- 128- a treatise on the seven rays- volume iii: esoteric a

otion 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 latent power, is also "lessened" in influence at this time because of the second principle or second aspect of divinity, the son or the germ of the christ who will come, the son of mind, descends into the depths and is temporarily veiled or hidden. i would recommend to the astrologers of the future a careful investigation of the falls, exaltations and the diminution of power which take place within any zodiacal sign; the whole problem must be viewed in a large manner and not so specifically from the angle of personality horoscopes. when the planets are rightly related to the rays which they are

s in several places when considering with you the constellations leo, scorpio and aquarius. i would, therefore, refer you to my earlier comments. scorpio is, as you will have realised, the dominant arm through which the most effective potency flows upon the reversed wheel, where advanced humanity is concerned because it is the testing sign for humanity and the one in which the human being reaches the depths or attains the heights. taurus is the dominant stream of energy upon this fixed cross where average man is concerned. the energy let loose through this cross is stupendous in its effects, producing finally the great reversal and renunciation. in this cross, taurus is the initiator for it "impulses the will" producing movement and momentum. you have (if i may repeat earlier implications)

ogers as embodying the idea of plains (taurus, of caves (virgo) and of rock (capricorn. it might be stated that these caves exist in the rocks, deep under the plains. i am speaking figuratively and symbolically. out of the rocky cave, the christ emerged and walked again upon the plains of earth and from that time "the woman knew him not" form had no further hold upon him for he had overcome it in the depths. into the cave of initiation, the light of resurrection streams when the stone at the entrance is rolled away. from life in the form to the death of the form deep in the rocky place, down in the crypts of the temple the human being goes. but into that same place, the new life streams, bringing fresh life and liberation; old things pass away and the darkness becomes light. sex is then se

be done. sex is but the symbol of an inner duality which must be itself transcended and wrought into a unity. it is not transcended by physical means or rituals. it is a transcendence in consciousness. the esoteric ruler of taurus is vulcan, the forger of metals, the one who works in the densest, most concrete expression of the natural world (from the human angle. he is the one who goes down into the depths to find the material upon which to expend his innate art and to fashion that which is beautiful and useful. vulcan is, therefore, that which stands for the soul, the individual, inner, spiritual man; in his activity we find the key to the soul's task upon the eternal round of the wheel of life. you will remember how hercules upon the fixed cross had to fashion his own weapons before he

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

unfinished autobiography copyright 1998 lucis trust i was born on june 16th, 1880, in the city of manchester, england, where my father was engaged on an engineering project connected with his father's firm one of the most important in great britain. i was, therefore, born under the sign of gemini. this always means a conflict between the opposites poverty and riches, the heights of happiness and the depths of sorrow, the pull between the soul and personality or between the higher self and the lower nature. the united states and london are ruled by gemini and therefore it is in that country and great britain that the great conflict between capital and labour will be solved; two groups which involve the interests of the very rich and the very poor. until 1908 i wanted for nothing; i never t

he higher self and the lower nature. the united states and london are ruled by gemini and therefore it is in that country and great britain that the great conflict between capital and labour will be solved; two groups which involve the interests of the very rich and the very poor. until 1908 i wanted for nothing; i never thought about money; i did and went as i chose. but from that time on i knew the depths of poverty. i lived once for three weeks on tea (without milk or sugar) and dry bread so that my three children could have what was essential to eat. as a girl, i visited for weeks at a time in many great houses; yet i have worked as a factory hand to support the children. it was a sardine cannery and i still do not care to look a sardine in the eye. my friends (and i use the word in it

length of time in one place, for the gemini person is always on the move. my small grandson (who is also a true gemini) crossed the atlantic twice and was through the panama canal on two occasions before he was four years old. from another angle, if i did not watch myself with the greatest care, i would always be either in the heights of happiness and exhilaration or overcome with despair and in the depths of depression. as the result of much experience i have learnt to repudiate both extremes and endeavour to live on a tableland. i have not altogether succeeded. my major life conflict has been the battle between my soul and my personality and that still goes on. as i write this i am reminded of a meeting of a certain "group movement" to which i was inveigled in 1935 at geneva, switzerlan

ver my body. this threat from the point of view of the episcopal church was potent. his career as a priest would be over. he was a proud man and (being inwardly shocked by the publicity) from that day on he never laid a finger on me. he sulked and would not talk for days on end and gave me the bulk of the work to do but i had no further cause to be afraid of him. we took a shack of three rooms in the depths of wild country not far from pacific grove and i started in to keep hens, and to make a little money by selling their eggs. i found out very quickly that unless you could keep hens on a very large scale (which involves capital) you don't make much money. hens are such silly things; they have such silly faces; they have such stupid habits; they are completely devoid of intelligence; the

quite desperate, that i would take anything that i had to take if it would only release me to a more useful life. i told him that i had exhausted the resources of doing "everything for jesus' sake; that i did do everything for his sake, as far as i could; that i swept and dusted and cooked and washed and looked after the babies to the very best of my ability, and so what. i remember so distinctly the depths of my despair when i got absolutely no response. i was so sure that if i was desperate enough that i would get a response; that i would again have some kind of a vision, or that i would hear a voice as i had at times heard a voice, telling me what to do. but i had no vision; i heard no voice: and i just trotted home to get supper. yet, all the time, i had been heard but didn't know it

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

all good men and aspirants share in this universal disease of humanity which must take its toll psychologically or physically or both. the trouble is of ancient origin and of long established habit and inevitably affects the physical vehicle of the soul. exemption from the effects of human ills is no indication of spiritual superiority. it might simply indicate what one of the masters has called "the depths of spiritual selfishness and self-satisfaction" the initiate of the third degree can hold himself exempt, but this is only because he has completely freed himself from glamour and no aspect of the personality life has any further power over him. all the ray types are equally subjected to these particular problems. the seventh ray, however, is more susceptible to the problems, difficulti

jewish race. all nations prove this law, but i choose to refer to the hebrew peoples because their history is so well known and their future and their destiny are subjects of worldwide, universal concern. the jews have- 156- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust always had a symbolic significance; they sum up in themselves as a nation, down the ages the depths of human evil and the heights of human divinity. their aggressive history as narrated in the old testament is on a par with present-day german accomplishment; yet christ was a jew and it was the hebrew race which produced him. let this never be forgotten. the jews were great aggressors; they despoiled the egyptians and they took the promised land at the point of the sword, sparing neith

e aided to discard the outer garment in which he has been encased and in which he has laboured during life. this involves an act of pure self-forgetfulness, of which few as yet are capable. most people are swept by fear, or by a strong desire to hold the beloved person back, or are sidetracked in their aim by the activities involved in assuaging pain and deadening agony; they are dismayed also by the depths of their ignorance of the "technique of death" when faced with the emergency. they find themselves- 216- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust unable to see what lies beyond the doors of death, and are swept by the mental uncertainty which is part of the great illusion. there is as we know no sure touch in this process of dying. all is unce

re steadily becoming aware, of the causes which produce the effects which meaning reveals. it is for this reason that we can now start considering the basic requirements which man must meet before he can move forward along the path of future enlightenment. this enlightenment will most necessarily remove all fear of death and deal with that subject which has for so long a time driven humanity into the depths of despair and of fear. i refer also to the required attitudes which those seeking healing, the surmounting of disease and the cure of bodily ills, must realise, and with which they must cope, principally along mental lines. these requirements will evoke the mental attention of both the healing agency and the patient. they have reference also to man as a whole. it has generally been sur

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

to work with wisdom in the field of creative activity, which means, in the last analysis, in the right use of the "mind stuff (the chitta of patanjali. thus and only thus, can he be released from the control of his lower nature. 6. the attribute of devotion is the next to be considered. devotion grows out of and is the fruit of dissatisfaction, plus the use of the faculty of choice. according to the depths of a man's discontent, and of his power to see clearly, he passes from one point of temporary satisfaction to another, each time demonstrating his devotion to a desire, to a personality, to an ideal, and to a vision, until he finally unifies himself with the ideal which is the highest possible to man. this is, first of all, the soul; and then the oversoul or god. educators are therefore

e reasons or because of innate paternalism. the intelligentsia and the professional classes have investigated and studied the public welfare from the angle of mental and scientific interest, based upon a general material basis, and the lower middle class has naturally been involved in the same interest, from the point of view of financial and trade returns. today this interest has reached down to the depths of the social order and all classes are keenly alive and alert to the general, national, racial or international good. this is very well and a hopeful sign. 3. humanitarian and philanthropic effort is at its height, alongside of the cruelties, hatreds and abnormalities which separativeness, overstressed national ideologies, aggressiveness and ambition have engendered in the life of all

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

l. i could wish, as far as the immediate present is concerned, that you were all younger and had availed yourselves more definitely of the teaching i have sought to give you these past years. above everything else, i wish you were more courageous. does that word surprise you, my brothers? in considering this year as a whole, i question not your devotion or your steadfastness; i have confidence in the depth of your aspiration and your desire for the will-to-good; i know that naught will turn you for any length of time from the pursuit of your goal. i do, however, question your courage. it takes courage to make spiritual decisions and to abide by them; it takes courage to adjust your lives daily and in all relations to the need of the hour and to the service of mankind; it takes courage to d

lacking. this new invocation, if given widespread distribution, can be to the new world religion what the lord's prayer has been to christianity and the twenty-third psalm has been to the spiritually minded jew. i would like to indicate to you three approaches to the subject of this invocation. i will do so briefly, as time lacks. it is for you to arrive according to your evolutionary status and the depth of your reflection at what i may leave unsaid. these three approaches are: 1. that of the general public. 2. that of the esotericists, that is, of aspirants and disciples. 3. that of the more advanced disciple (as far as i can) and of the hierarchy. first, the general public will regard it as a prayer to god transcendent. they will not recognise him yet as immanent in his creation; they

hearts of all humanity. preparatory to this first initiation, there has always to be individually and now collectively for the first time the denial of the lower self and the fervid acceptance by the personality of the loss of all the material factors which have held the soul a prisoner in the womb of time. hence, my brothers, the wide extent of the material destruction to be seen on every hand, the depths of physical poverty into which all men have been and are being plunged, the detachment from the priority of things which is being enforced, and the necessity for rebuilding human life on sounder values than the physical. in all this disciples and initiates are today sharing and (when understanding is present and right orientation) the help which those can give who have already undergone

uffice to provide due expression for thought, for holding the mind steady in the light, and for the required meditative concentration. my instructions to you are occupied with the theme of work, are they not, my brother? but that, to you, is life. it is needless for me to tell you that the success of the coming reorganisation and the success of your spiritual effort will be largely dependent upon the depth of your individual spiritual focus, the closeness of your link with your own soul, and the recognition of your "attachment (technically speaking) to my ashram. these are the a b c of your relationship to me as an accepted disciple. until such time as your outer course of action appears clearer to you, and until the way opens up for a resumption of work, earlier started, you have two thin

r all. september 1943 my brother: as a master studies his chelas year by year, he arrives at certain definite knowledges anent them which are very different to those arrived at by even the dearest or closest earthly friends. the latter are apt to fail in grasping life essentials, because the detail and the minute aspects of the daily expression attract attention and the surface is confounded with the depth. it is the depth which the master sees; the essential quality which he grasps, and the major need which emerges. what, my brother, lies at the very depth of your personality in this life? i refer not here to the deeps of the soul, but to the particular hidden thing which is and has been struggling for expression throughout this entire incarnation. what is your essential quality? here i r

f the master. in the hierarchy there is complete unity, based upon a recognised isolation of spirit from matter. this thought should- 531- discipleship in the new age- volume ii copyright 1998 lucis trust provide you with a theme for much profound thinking. what, therefore, brother of mine, should be the unique realisation which this particular incarnation should help you to express? what lies at the depths of your being, seeking revelation? what is the essential quality which you should radiate? what is your outstanding need? i will tell you the truth as i see it, reminding you however that it is the truth as you see it which changes and conditions your life. you must therefore regard my suggestions as valuable, but regard them primarily as the subject of a defined spiritual investigation

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

d and unused, we had the stage of tamas at its deepest and most inert point. much concerning money today is related to the karma and destiny of the mineral kingdom. with this, however, we need not here concern ourselves. the processes of the pranic life were originally carried out in the realm of barter and the exchange of that which is found upon the surface of the earth and later went down into the depths, thus bringing into fluidity the deepest and densest expression (from the human standpoint) of divinity. this is a point to be remembered. today the process is being reversed and money is connected with the produce of the vegetable kingdom in the form of paper money, founded upon the mineral wealth of the world. this is an interesting subjective reality to have in mind. 2. a study of th

bers of the hierarchy (masters, initiates and the disciples who are out of incarnation at this time) can get a true perspective. the working disciples in the forefront of the battle have to carry on their work in the midst of chaos, turmoil, questioning, pain, and distress. they cannot, therefore, see the picture whole. a few of the more advanced who can "live on the heights and in the valley and the depths" simultaneously can see truly, but their numbers are not large, and the christ spoke a true word to his bewildered disciple when he said "blessed are they who have not seen and yet have believed" the following of the meditation, adherence to the instructions given, persistence in the face of difficulty, and a staunch belief in the beauty of the human spirit, in the love of god, in the v

face up to things as they are, these people and those whom they influence are landed in despair and disillusionment. the intelligent people of the world who are actuated by the spirit of goodwill and by the conviction that things must be changed. they are often staggered by the magnitude of the task to be undertaken, and this frequently leads them to take one of three positions: a. they fall into the depths of pessimism. it is a pessimism based on a real ability to sense the scope of the problem and to assess the resources available. this may land them in non-activity. b. they may leave the settling of the problem to the trained statesmen, diplomats and politicians, standing ready to help when but only when decision has been made. this leads to a shifting of responsibility. yet, because th

everywhere to say: lo! he is there! lo! here are the signs of his divinity! for that would evoke only antagonism and laughter, resistance or fanatical credulity. it will come as a recognition of potency in leadership, through dynamic but logical changes in- 393- the externalisation of the hierarchy copyright 1998 lucis trust world affairs, and through action taken by the masses of the people from the depths of their own consciousness. many years ago i indicated that the christ would come in three ways, or rather, that the fact of his presence could be proved in three distinctive phases. i said then that the first move which the hierarchy would make would be the stimulation of the spiritual consciousness in man, the evocation of humanity's spiritual demands on a large scale, and the nurturi

the founder of the kingdom of god on earth, to complete the work he started, and again to demonstrate divinity in far more difficult circumstances. the christ suffers, however, far more from those in his own household than from those in the outer world; his work is more impeded by the advanced aspirant than by the intelligent thinker. it was not the cruelty of the outer world of men which caused the depths of sorrow to the christ; it was his own disciples, plus the massed sorrow spread over the entire cycle of living past, present and future of humanity. he comes to correct the mistakes and the misrepresentations of those who have dared to interpret his simple words in terms of their own ignorance, and to recognise those whose faithful service has made his return possible. he too is facin

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

g ground which separates the angel of the presence from the dweller on the threshold. the burning ground is found upon the threshold of every new advance, until the third initiation has been taken. the "clear cold light" is the light of pure reason, of infallible intuitive perception and its unremitting, intensive and revealing light constitutes a major test in its effects. the initiate discovers the depths of evil, and at the same time is enticed forward by the heights of a growing sense of divinity. the clear cold light reveals two things: a. the omnipresence of god throughout nature, and therefore throughout the entire personality life of the initiate or of the initiate group. the scales fall from the eyes, bringing about paradoxically the "dark night of the soul" and the sense of being

rives at a great and basic realisation. he knows that he must return (if such a foolish word can suffice) to the "seas" which he has left behind, and there dissipate the glamour. but he works now from "the air above and in the full light of day" no longer does he struggle in the waves or sink immersed in the deep waters. above the sea he hovers within the ocean of light, and pours that light into the depths. he carries thus the waters to the desert and the light divine into the world of fog. yet he never leaves the place of identification, and all that he now does is carried forward from the levels attained at any particular initiation. all that he does "upon the desert, and over the seas" is undertaken through the power of thought, which directs the needed energy and certain- 42- a treati

he triangles now being created and those later to be assembled, the buddhas of activity will extract that essential quality (at present very rarely to be found) which will go to the building of this aspect of the planetary antahkarana. the triangles of light and of goodwill are essentially invocative. they constitute the a.b.c. of the coming science of invocation. their strength is dependent upon the depth of feeling in the one case, and the strength of the will in the other, with which they are created. i have here given those disciples who are launching this new project which is so close to my heart a new and useful hint. this work must go on. it is because the entire concept is so new and different to anything hitherto projected that it seems so impossible of achievement; the triangles

lified by or become the agents of goodwill, and the two groups are closely interrelated. the men and women of goodwill need know nothing of these triangles unless it is deemed wise and they are individually advanced enough to react correctly, but their work along the lines of goodwill will be successful or non-successful (i speak from the long range view) according to the intensity of purpose and the depth of love demonstrated by the two groups of triangle members. those responsible for the creative work upon the outer field must begin with the esoteric work. i am writing here for disciples, some of whom are members of my ashram, and for the new group of world servers; these are responsible for carrying forward the work as planned. the two groups of triangles already formed are in reality

ALICE BAILEY THE LABOURS OF HERCULES

he opposite pole, the keynote given is courage, and the piscean temperament is called a battlefield, for its message is "liberation" and liberty must be fought for and earned, it cannot be a gift. the climax reads "all conflicts are absolved, all transitions are resolved into christ births" which is the climax of the birth of the latent christ-consciousness in virgo [124] keynotes the heights and the depths of this sixth labor are clearly indicated in the keynotes of the sign: on the ordinary wheel the command goes forth in the following words, which constitute the activity of virgo "and the word said 'let matter reign. later, upon the wheel of the disciple, the voice emerges from the virgin herself, and she says 'i am the mother and the child. i, god, i, matter am" the tibetan adds "ponde

ercules stood, as before, at the side of his guide "the shackled one whom you have seen is called prometheus" the teacher said "for ages has he suffered thus, and [170] yet he cannot die, being immortal. from heaven he stole the fire; for this he has been punished. the place of his abode is known as hell, the 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 continue

APOCRYPHON OF JOHN

he reaper. the second one is harmas, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth 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 darknes

e down in innocence in order to rectify her deficiency. therefore she was called life, which is the mother of the living, by the foreknowledge of the sovereignty of heaven. and through her they have tasted the perfect knowledge. i appeared in the form of an eagle on the tree of knowledge, which is the epinoia from the foreknowledge of the pure light, that i might teach them and awaken them out of the depth of sleep. for they were both in a fallen state, and they recognized their nakedness. the epinoia appeared to them as a light; she awakened their thinking "and when yaltabaoth noticed that they withdrew from him, he cursed his earth. he found the woman as she was preparing herself for her husband. he was lord over her, though he did not know the mystery which had come to pass through the

ARADIA GOSPEL OF THE WITCHES

nd in the other the moon is invoked to securea good harvest.in the legends of florencethere is one of the via del corno, in which the hero, falling into a vasttun or tinaof wine, is saved from drowning by sounding a horn with tremendous power. at thesound, which penetrates to an incredible distance, even to unknown lands, all come rushing as ifenchanted to save him. in this conjuration, diana, in the depths of heaven, is represented as rushingat the sound of the horn, and leaping through doors or windows to save the vintage of the one whoblows. there is a certain singular affinity in these stories.in the story of the via del corno, the hero is saved by the red goblin or robin goodfellow, whogives him a horn, and it is the same sprite who appears in the conjuration of the round stone,which

BASIL VALENTINE TWELVE KEYS

were gathered together, and strove to discover the true interpretation of all they had seen. but they were unable to agree until there came forward a man of venerable age, with snowy locks and silvery beard, and arrayed in a flowing purple robe on his head he wore a crown set with brilliant carbuncles. his loins were girded with the 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

BEHOLDERS OF NIGHT

ic daemon of self, that we were divine in our dual essence. it is through the self-alchemical work of saturn, that one emerges awakened in unity. saturn is the guardian of death, or daath or the guardian of the threshold[8. in saturn there is a lower and higher octave, which is a passage way of self-exploration and self-perception. in the lower octave is satan or satanus/saturnus, the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order, the essence of algol or the adversary, as well as death and regeneration. the demiurge saturnus is related to the number 666, being that of sorath, or the sun. satanas is this aspect is one form of the adversary, being rebellion, death and chaos from stasis. the very fire force of the sun is in the eye of satanas/sa

c 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 well spring of the abyss (the subconscious) that we nourish our great famulus and demonium of the depths. the individual will then soon realize that there is no god and there is no devil, yet we as the image of the adversary, are both god and the master of the devil, the gifts of the fallen angels themselves. iv) the dragon and vampyrism i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless e

BLACK WITCHCRAFT

e 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 harnessed into powerful tools of refining and strengthening our consciousness. the 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

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 both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vo

BLAVATSKY H P ANTHROPOGENESIS

svastica, the most sacred and mystic symbol in india, the "jaina-cross" as it is now called by the masons, notwithstanding its direct connection, and even identity with the christian cross, has become dishonoured in the same manner. it is the "devil's sign" we are told by the indian missionaries "does it not shine on the head of the great serpent of vishnu, on the thousand headed sesha-ananta, in the depths of patala, the hindu naraka or hell? it does: but what is ananta? as sesha, it is the almost endless manvantaric cycle of time, and becomes infinite time itself, when called ananta, the great seven-headed serpent, on which rests vishnu, the eternal deity, during pralayic inactivity. what has satan to do with this highly metaphysical symbol? the svastica is the most philosophically scien

ature* it explains every verse in that hermetic narrative, as also the greek allegory of prometheus. most important of all, it explains the many allegorical accounts about the "wars in heaven" including that of revelation with respect to the christian dogma of the fallen angels. it explains the "rebellion" of the oldest and highest angels, and the meaning of their being cast down from heaven into the depths of hell[[footnote(s* see "pymander" bk. ii, verses 17 to 29[[vol. 2, page] 104 the secret doctrine. i.e, matter. it even solves the recent perplexity of the assyriologists, who express their wonder through the late george smith "my first idea of this part (of the rebellion, he says "was that the wars with the powers of evil preceded the creation; i now think it followed the account of t

of drought, the terrible hot wind. indra is shown to be constantly at war with him; and with the help of his thunder and lightning the god compels ahi-vritra to pour down in rain on earth, and then slays him. hence, indra is called the vritra-han or "the slayer of vritra" as michael is called the conqueror and "slayer of the dragon" both these "enemies" are then the "old dragon" precipitated into the depths of the earth, in this one sense. the zend-avestic amshaspends are a host with a leader like st. michael over them, and seem identical with the legions of heaven, when one reads the vendidad. thus in fargard xix, ii. 13 (42, zarathustra is told by ahura mazda to "invoke the amesha spenta who rule over the seven karshvares* of the earth; which karshvares in their seven[[footnote(s* no "go

titans upon. the author is not quite wrong, but neither is he quite right. if the sidereal prototype refers indeed to a pre-manvantaric period, and rests entirely on the knowledge claimed by the aryan initiates of the whole programme and progress of cosmogony* the war of the titans is but a legendary and deified copy of the real war that took place in the himalayan kailasa (heaven) instead of in the depths of cosmic interplanetary space. it is the record of the terrible strife between the "sons of god" and the "sons of the shadow" of the fourth and the fifth races. it is on these two events, blended together by legends borrowed from the exoteric account of the war waged by the asuras against the gods, that every subsequent national tradition on the subject has been built. esoterically, th

ed of having fallen, it would follow that the logos and satan are one. yet such was the real philosophical view of the now disfigured tenet in antiquity. the verbum, or the "son" was shown in a dual aspect by the pagan gnostics- in fact, he was a duality in full unity. hence, the endless and various national versions. the greeks had jupiter, the son of chronos, the father, who hurls him down into the depths of kosmos. the aryans had brahma (in later theology) precipitated by siva into the abyss of darkness, etc, etc. but the fall of all these logoi and demiurgi from their primitive exalted position, had in all cases one and the same esoteric signification in it; the curse- in its philosophical meaning- of being incarnated on this earth; an unavoidable rung on the ladder of cosmic evolution

avens that revolve (in time and space, the manifested worlds of cycles including those of incarnation, and the amshaspends "the seven bright sravah" accompanied by their stars, fight ahriman, and the vanquished devas fall to the earth along with him (acad. des inscrip, vol. xxxix, p. 690; see vendidad, farg. xix, iii) in the vendidad the daevas are called "evil-doing" and shown to rush away "into the depths of the world of hell" or matter (47) this is an allegory showing the devas compelled to incarnate, once that they have separated themselves from their parent essence, or, in other words, after the unit had become a multiple, after differentiation and manifestation. typhon the egyptian, python, the titans, the suras and the asuras, all belong to the same legend of spirits peopling the ea

em, water and ether predominating, and therefore their symbols were both aquatic and fiery "wisdom lies concealed under the couch of him who rests on the golden lotos (padma) floating on the water" in india it is vishnu (one of whose avatars was budha, as claimed in days of old. the prachetasas, the worshippers of narayana (who, like poseidon moved or dwelt over not under the waters, plunged into the depths of the ocean for their devotions and remained therein 10,000 years; and the prachetasas are ten exoterically, but five, esoterically "prachetas" is in sanskrit, the name of varuna, the water god, nereus, an aspect of the same as neptune, the prachetasas being thus identical with the "five ministers" of[[chozzar (poseidon) of the peratae gnostics. these are respectively called[[aot, aoai

to his original programme of natural or physical sciences. any side-way path from this royal road becomes speculation. instead of keeping to this, what does many a so-called man of science do in these days? he rushes into the domains of pure metaphysics, while deriding it. he delights in rash conclusions and calls it "a deductive law from the inductive law" of a theory based upon and drawn out of the depths of his own consciousness: that consciousness being perverted by, and honeycombed with, one-sided materialism. he attempts to explain the "origin" of things, which are yet embosomed only in his own conceptions. he attacks spiritual beliefs and religious traditions millenniums old, and denounces everything, save his own hobbies, as superstition. he suggests theories of the universe, a cos

mens, of colossal zodiacs in stone, and places of sepulchre to serve as receptables for the ashes of generations to come. when was it? the fact of their crossing from france to great britain by land may give an idea of the date when such a journey could have been performed on terra firma[[footnote(s "in making soundings in the stony soil of the nile valley two baked bricks were discovered, one at the depth of 20, the other at 25 yards. if we estimate the thickness of the annual deposit formed by the river at 8 inches per century (more careful calculations have shown no more than from three to five per century, we must assign to the first of these bricks 12,000 years, and to the second 14,000 years. by means of analogous calculations, burmeister supposes 72,000 years to have elapsed since t

ays "the ancient inhabitant of picardy could pass into great britain without crossing the channel. the british isles were united to gaul by an isthmus which has since been submerged("man before metals" p. 184[[vol. 2, page] 751 darwinians reject the truth. it was "when the level of the baltic and of the north sea was 400 feet higher than it is now; when the valley of the somme was not hollowed to the depth it has now attained; when sicily was joined to africa, barbary to spain" when "carthage, the pyramids of egypt, the palaces of uxmal and palenque were not in existence, and the bold navigators of tyre and sidon, who at a later date were to undertake their perilous voyages along the coasts of africa, were yet unborn. what we know with certainty is that european man was contemporaneous wit

BLAVATSKY H P COSMOGENESIS

and that the true commentaries, as well as almost all the texts, have long since disappeared from the eyes of the profane[[footnote(s "if we turn to china, we find that the religion of confucius is founded on the five king and the four shu-books, in themselves of considerable extent and surrounded by voluminous commentaries, without which even the most learned scholars would not venture to fathom the depth of their sacred canon (lectures on the "science of religion" p. 185. max muller) but they have not fathomed it- and this is the complaint of the confucianists, as a very learned member of that body, in paris, complained in 1881[[vol. 1, page] xxvi introductory. if one turns to the ancient literature of the semitic religions, to the chaldean scriptures, the elder sister and instructress

y 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 seven inside, seven outside. the luminous egg, which in itself is three, curdles and spreads in milk-white curds throughout the depths of mother, the root that grows in the depths of the ocean of life. 5. the root remains, the light remains, the curds remain, and still oeaohoo is one. 6. the root of life was in every drop of the ocean of immortality, and the ocean was radiant light, which was fire, and heat, and motion. darkness vanished and was no more; it disappeared in its own essence, the body of fire and water, or

one. 6. the root of life was in every drop of the ocean of immortality, and the ocean was radiant light, which was fire, and heat, and motion. darkness vanished and was no more; it disappeared in its own essence, the body of fire and water, or father and mother. 7. behold, oh lanoo! the radiant child of the two, the unparalleled refulgent glory: bright space son of dark space, which emerges from the depths of the great dark waters. it is oeaohoo the younger, the* he shines forth as the son; he is the blazing divine dragon of wisdom; the one is four, and four takes to itself three* and the union produces the sapta, in whom are the seven which become the tridasa (or the hosts and the multitudes. behold him lifting the veil and unfurling it from east to west. he shuts out the above, and leav

n elements without specifying the last three (see part ii. on "the mundane egg- stanza iii- continued. 4 (then) the three (triangle) fall into the four (quaternary. the radiant essence becomes seven inside, seven outside (a. the luminous egg (hiranyagarbha, which in itself is three (the triple hypostases of brahma, or vishnu, the three "avasthas, curdles and spreads in milk-white curds throughout the depths of mother, the root that grows in the ocean of life (b. the use of geometrical figures and the frequent allusions to figures in all ancient scriptures (see puranas, egyptian papyri, the "book of the dead" and even the bible) must be explained. in the "book of dzyan" as in the kabala, there are two kinds of numerals to be studied- the figures, often simple blinds, and the sacred numbers

hat deity. and what would you feel, were i to plunge you into the abysses of motion, the force which organizes the number? what would you think, were i to add that motion and number* are begotten by the word, the supreme reason of the seers and prophets, who, in days of old, sensed the mighty breath of god, a witness to which is the apocalypse (b "the radiant essence curdled and spread throughout the depths" of space. from an astronomical point of view this is easy of explanation: it is the "milky way" the world-stuff, or primordial matter in its first form. it is more difficult, however, to explain it in a few words or even lines, from the standpoint of occult science and symbolism, as it is the most complicated of glyphs. herein are enshrined more than a dozen symbols. to begin with, the

he 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 star of the early morning, lucifer (see isaiah. there is a whole philosophy of dogmatic craft in the reason why the first archangel, who sprang from the depths of chaos, was called lux (lucifer, the "luminous son of the morning" or man[ footnote(s* see "kwan-shai-yin" the real name from the text cannot be given[[vol. 1, page] 71 light emerges from darkness. vantaric dawn. he was transformed by the church into lucifer or satan, because he is higher and older than jehovah, and had to be sacrificed to the new dogma (see book ii- stanza iii- conti

e text cannot be given[[vol. 1, page] 71 light emerges from darkness. vantaric dawn. he was transformed by the church into lucifer or satan, because he is higher and older than jehovah, and had to be sacrificed to the new dogma (see book ii- stanza iii- continued. 7. behold, oh lanoo* the radiant child of the two, the unparalleled refulgent glory, bright space, son of dark space, who emerges from the depths of the great dark waters. it is oeaohoo, the younger, the (whom thou knowest now as kwan-shai-yin- comment (a. he shines forth as the sun. he is the blazing divine dragon of wisdom. the eka is chatur (four, and chatur takes to itself three, and the union produces the sapta (seven) in whom are the seven which become the tridasa (the thrice ten) the hosts and the multitudes (b. behold him

heterogeneous only in our manifested world* manas- the mind-principle, or the human soul* buddhi- the divine soul[[vol. 1, page] 102 the secret doctrine. roman church as the leaders of the heavenly hosts, thus showing the same traditions. having evolved from cosmic space, and before the final formation of the primaries and the annulation of the planetary nebula, the sun, we are taught, drew into the depths of its mass all the cosmic vitality he could, threatening to engulf his weaker "brothers" before the law of attraction and repulsion was finally adjusted; after which he began feeding on "the mother's refuse and sweat; in other words, on those portions of ether (the "breath of the universal soul) of the existence and constitution of which science is as yet absolutely ignorant. a theory

subtractions, or by accretions and diminutions arising from nebular substances. and again that "the sun may condense gaseous matter as it travels in space and so heat may be produced- the archaic teaching seems scientific enough, even in this age* mr. w. mattieu williams suggested that the diffused matter or ether which is the recipient of the heat radiations of the universe is thereby drawn into the depths of the solar mass. expelling thence the previously condensed and thermally exhausted ether, it becomes compressed and gives up its heat, to be in turn itself driven out in a rarified and cooled state, to absorb a fresh supply of heat, which he supposes to be in this way taken up by the ether, and again concentrated and redistributed by the suns of the universe* this is about as close an

w- are not original. they are borrowed from the egyptians, from whom moses got his wisdom; from the coptic, the probable kinsman, if not parent, of the old phoenician and from the hyksos, their (alleged) ancestors, as josephus shows in his "against apion" i, 25. aye; but who are the hyksos shepherds? and who the egyptians? history knows nothing of the question, and speculates and theorizes out of the depths of the respective consciousnesses of her historians (see isis unveiled, vol. ii, p. 430-438 "khamism, or old coptic" says bunsen "is from western asia, and contains some germ of the semitic, thus bearing witness to the primitive cognate unity of the aryan and semitic races; and he places the great events in egypt 9,000 years b.c. the fact is that in archaic esotericism and aryan thought

BLUE EQUINOX

except on the part of babus who had learned them from low-class europeans, like william archer. when he comes to talk of art and culture, it gets worse, if anything .remember.it is certainly not irrelevant-that india is the most tropical country that ever possessed any art of importance. this person has never heard of cambodia, yucatan, peru, egypt, west africa, java. his art criticism is beneath the depth of upper tooting .can any unprejudiced observer deny that even these exceptionally favourable specimens of indian workmanship are marred by the gravest effects of conventionality in form, of overcrowding in composition, of excess in ornament? in a few seated female figures, viewed from behind, there is a certain natural grace, but most of the women who swarm all over the reliefs are the

aw to attain this end. it may be remarked that this treatise.and this comment for the most part.is written for disciples of certain grades only. it is altogether inferior to such books as liber cxi aleph; but for that very reason, more useful, perhaps, to the average seeker. 58. and she will open wide before thee the portals of her secret chambers, lay bare before thy gaze the treasures hidden in the depths of her pure virgin bosom. unsullied by the hand of matter she shows her treasures only to the eye of spirit.the eye which never closes, the eye for which there is no veil in all her kingdoms. the equinox 26 this verse reminds one of the writings of alchemists; and it should be interpreted as the best of them would have interpreted it. 59. then will she show thee the means and way, the f

BOOK OF BLACK SERPENT

ourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling earth 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or desert land 6. areqa- earth 7. thebel or cheled- mixed earth and water. upon the left hand are the seven infernal habitations: 1. sheol- the depths of the earth [or literally, pit -editor] 2. abaddon- perdition 3. titahion- the clay of death 4. ber shacheth- the it of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia samael media rehab edom 'splendour on every side fire endfolding whirlwind'

BUDGE E

, and their names are- 1. aaret-ankh. 2. rerit-ankh. p. 184 3. nesert-ankhet. 4. septat-ankh. click to view the door tes-amem-mit-em-sheta-f. the text reads "those who are in this picture are [seated] on their instruments of weaving, and they are set firmly on their sand. this god crieth out to them in whatsoever regions they are, and they shed light by means of their radiance [which cometh] from the depth of their mouths, but they do not come forth from their circle, and there is heard the sound of the voices of those who are shut in this circle which is like unto the twittering of the whole of the birds of a nest of water-fowl when they cry out to ra. the. name of this circle is aat-setekau" p. 185 6. a door called tes-amem-mit-em-sheta-f. beyond it is a figure of the god nu, who appears

CASE PAUL F THE BOOK OF TOKENS

this path that it "forms every body which is formed in all the worlds, and is the reproduction of them [172] v the meditation on resh* 1 i am the face which shineth ever, and before which the darkness hasteth away. i am the white brilliance of the head which is not a head. i am the profuse giver of all abundance. yet though i am the greatest of the great, i am also the smallest of the small. i am the depth as well as the height, the without as well as that which is within, for in me are all opposites united. i am the glory of the eternal source, and i am the foundation of the kingdom of the ageless result [175] t h e book of t o k e n s 2 in assiah i am the sun whose rays are the spring of life and action. the sun in this material world is the father of all bodies therein, and the cause of

th [181] t h e b o o k of t o k e n s 4 triple is my flame in manifestation, and one in essence. three tongues of fire, three manifesting words, and one being whence all come forth. one archetypal world, one creative letter, and three worlds derived there from. such is the manifestation of the sacred fire. 5 this is the fire of formation, and by this fire is atonement made. this fire is hidden in the depths of the waters of the great sea, for in the root of waters is concealed the fire of the father. 6 behold, this is the fire of the breath of the mighty ones, and it appeareth as a flame of separation. this living flame is the power of the anointed one, the power of the mighty thunders of the swift flash which divideth the one into the two, and in its return absorbeth the two into the perf

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

the moon and the oceans, bringer of dreams* pass the crystal through the incense, saying: enter through this fragrance, the compassion and understanding of gabriel, truth-bringer and clarion of hope* hold the crystal high in the air over the child or their symbol and circle it deosil, saying: endow, o gabriel [name the child] that he/she may speak always wise words and gentle counsel, drawn from the depths of the universal well of wisdom* place this crystal in the dish with the crystal quartz and blow out first the michael and then the gabriel candle, sending the light to the child. leave the incense to burn. again, spend a quiet but joyful hour* on the third day at the same hour, light the first two candles and then the red seite 147 wicca01.txt samael candle and some dragon's blood ince

CASTING THE CIRCLE

or those around me. so much that i may fortify myself through the emergence of godhood. facing the north, anthame pointed: angels of the north, which walks of light and fiery swords, voice of those who fall in defeat to your radiance, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: nanta! cnbr, roan, magl, psac facing the west, angels of the west, which the depths are protected by the force of your cups, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: bitom! xgzd, iaom, nlrx, ziza facing the south, angels of the south, from which of fire you would emerge, carry forth our protection to this circle of being, i call to thee angelick spirits of the watchtower: hcoma! utpa, phra, tdim, anaa facing the east

CHAOS MAGICK AND LUCIFERISM

r approach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled 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

DAVID ICKE CHILDREN OF THE MATRIX

scenes from the matrix (warner brothers, 1999. this is highly recommended along with they live (alive films, 1988, the movie by john carpenter, the arrival 1 (steelworks films, 1988, and v: the final battle (warner brothers television, 1984, and warner home video, 1995. the challenge don juan, the mexican yaqui indian shaman, tells carlos castaneda the following "we have a predator that came from the depths of the cosmos and took over the rule of our lives. human beings are its prisoners. the predator is our lord and master. it has rendered us docile, helpless. if we want to protest, it suppresses our protest. if we want to act independently, it demands that we don't do so. i have been beating around the bush all this time, insinuating to you that something is holding us prisoner. indeed w

na."4 we can see the dna genetic code agenda very clearly today with the cloning explosion and the way human genes are now being openly manipulated like never before, at least in known history. human cloning has been going on in the underground bases for decades. when researchers said this some years ago, people just laughed. they have stopped laughing now because it is in their face, but such is the depth of human robotic conditioning, they now laugh at everything else that is different to their programming and will continue to do so until that, too, is under their noses. in fact, i say cloning has been happening for decades, it is probably thousands of years. there are many ancient stories that indicate the existence of underground cloning laboratories designed to create a group of ident

DAVID ICKE THE BIGGEST SECRET

l eventualities. the pages of these levite texts contain aconstant and sickening theme of extreme racism against non-judeans and the need toutterly destroy anyone who defies them- exactly the way manly hall described themethods of the black magic priests. they encourage murder and mayhem of everyconceivable kind. the talmud must be the most racist document on earth. here are justa few examples of the depth of its spiritual sickness:just the jews are humans, the non-jews are no humans, but cattle kerithuth 6b, page78, iebhammoth 61the non-jews have been created to serve the jews as slaves midrasch talpioth 225sexual intercourse with non-jews is like sexual intercourse with animals kethuboth 3bthe non-jews have to be avoided even more than sick pigs orach chalim 57, 6athe birth rate of non-j

htcomfort at a roman catholic church called st francis de sales in muskegon and anotherpriest, a father don, helped gerald fords friend, guy vanderjagt, to confuse and abuseher in line with the requirements of project monarch. later she was sent to a romancatholic school, one of many used by the brotherhood to safely house their mindcontrolled children under the strict regime designed to increase the depth of their multiplepersonality disorder. her school was muskegon catholic central high school where shewas raped by father vesbit many times, on one occasion during a satanic ritual involvingother mind controlled boys and girls in his private chapel. the roman catholic church isthe epitome of hypocrisy and deeply, deeply, sick. as this book has explained, it was the325creation of the babyl

mbol of thebrotherhood. the dealey plaza obelisk was built for, and dedicated to, a freemasoniclodge of the scottish rite. they have found stone phalluses in cathedrals and churcheshidden inside altars and when the investigation team of new orleans district attorney,jim garrison, searched the home of clay shaw they found penises.in this book ive exposed the secret language at its basic level, but the depth towhich it goes is astonishing. the science of numbers and names is one of these deeperlevels of communication and symbolism which only an advanced initiate or focusedresearcher would fully understand. numbers and names are, once again, vibrationalfrequencies and the amazing synchronicity of these is due, i feel, to the law of what icall vibrational attraction. many of the number-name co

DEMONIC BIBLE

en wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. come forth, lucifer, and manifest thyself. come forth, lucifer, and manifest thyself. consecrate me in thy name, lucifer. sanctify me in thy name, lucifer. bless me in thy name, lucifer. come forth, lucifer, and manifest thyself (drink from chalice) invocation of belial to the north i call, and to the depths of the earth: belial, i invoke thee. belial, i summon thee. belial, i conjure thee. come forth, belial, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, belial, and manifest thyself. come forth, belial, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may

f. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. come forth, belial, and manifest thyself. come forth, belial, and manifest thyself. consecrate me in thy name, belial. sanctify me in thy name, belial. bless me in thy name, belial. come forth, belial, and manifest thyself (drink from chalice) invocation of leviatan to the west i call, and to the depths of the sea: leviatan, i invoke thee. leviatan, i summon thee. leviatan, i conjure thee. come forth, leviatan, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, leviatan, and manifest thyself. come forth, leviatan, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate t

en the ninth lock. come forth, moloch, and manifest thyself. come forth, moloch, and manifest thyself (drink from chalice then say) the ninth lock is open. opening the abyss i have opened the nine locks of the abyss. the abyss is open beneath me. the abyss is open around me. the abyss is open within me (recite three times; then drink from chalice) invocation of the beast into the abyss i call; to the depths of hell i call; to the beast of revelation i call: beast of revelation, i invoke thee. beast of revelation, i summon thee. beast of revelation, i conjure thee. come forth, beast of revelation, and manifest thyself within this body, this temple which i have prepared. come forth, beast of revelation, and manifest thyself. place thy mark upon me. come forth, beast of revelation, and manife

forth, beast of revelation, and manifest thyself. place thy mark upon me. come forth, beast of revelation, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, beast of revelation, and manifest thyself (drink from chalice) invocation of the whore of babylon into the abyss i call; to the depths of hell i call; to the whore of babylon i call: whore of babylon, i invoke thee. whore of babylon, i summon thee. whore of babylon, i conjure thee. come forth, whore of babylon, and manifest thyself within this body, this temple which i have prepared. come forth, whore of babylon, and manifest thyself. ride upon me as you do upon the beast. come forth, whore of babylon, and manifest thy

, whore of babylon, and manifest thyself. ride upon me as you do upon the beast. come forth, whore of babylon, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, whore of babylon, and manifest thyself (drink from chalice) invocation of the dragon choronzon into the abyss i call; to the depths of hell i call; to the dragon choronzon i call: choronzon, i invoke thee. choronzon, i summon thee. choronzon, i conjure thee. come forth, choronzon, and manifest thyself within this body, this temple which i have prepared. come forth, choronzon, and manifest thyself. come forth, choronzon, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate

lf within this body, this temple which i have prepared. come forth, choronzon, and manifest thyself. come forth, choronzon, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, choronzon, and manifest thyself (drink from chalice) invocation of the antichrist into the abyss i call; to the depths of hell i call; to the antichrist i call: antichrist, i invoke thee. antichrist, i summon thee. antichrist, i conjure thee. come forth, antichrist, and manifest thyself within this body, this temple which i have prepared. come forth, antichrist, and manifest thyself. come forth, antichrist, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate

pon the 72 lords of the djinn. the 72 lords rule over the 72 divisions of the earth. invoking these 72 lords gives the magician power over all the demons which dwell upon the earth but not the demons which dwell in the firmament, in the tartaran abode, or in the abyss of chaos. power over these spirits is gained by entering the underworld, crossing the planetary spheres, and finally descending to the depths of chaos. the descriptions which follow are taken from a very old grimoire known as the goetia or lesser key of solomon. these descriptions are provided so that the magician may note the fear with which medieval sorcerers approached the invocation of demonic spirits. surely, a being with the powers described would be able to destroy the magician (despite the greatest precautions on the

res-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca cano- quoda! zodameranu micalazodo od ozadazodame vaurelar; lape zodir ioiad (dee) can the wings of the winds understand your voices of wonder? o you the second of the first, whom the burning flames have framed within the depths of my jaws, whom i have prepared as cups for a wedding or as the flowers in their beauty for the chamber of righteousness. stronger are your feet then the barren stone, and mightier are your voices than the manifold winds. for you are become a building such as is not but in the mind of the all powerful. arise sayeth the first. move therefore unto his servants. show yourselves in power a

the manifold winds. for you are become a building such as is not but in the mind of the all powerful. arise sayeth the first. move therefore unto his servants. show yourselves in power and make me a strong seer-of-things, for i am of him that liveth forever (lavey) can the wings of the winds hear your voices of wonder; o you, the great spawn of the worms of the earth, whom the hell fire frames in the depth of my jaws, whom i have prepared as cups for a wedding or as flowers regaling the chambers of lust! stronger are your feet than the barren stone! mightier are your voices than the manifold winds! for you are become as a building such as is not, save in the mind of the all-powerful manifestation of satan! arise, saith the first! move therefore unto his servants! show yourselves in power

DIABOLUS

ft and how it develops the self save for the dangers of self-destruction. behold me, mortal, for i am thy god, the true image of thyself, and the very essence of life, yet within me lieth a magnitude greater than you can ever behold without. for i am both macrocosm and microcosm; only your petty vanity could decree otherwise. worship me, and i shall give you the stars. reject me, and i shall give the depths of the abyss, for i lie within your own being from the book of hermes from the alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian

python in his agony. she certainly gave me what i ve been losing. youth s intensity .that sacrament of satan that may be consummated only beneath night s dome, in utmost silence, because it s elements are not symbols of things, but they themselves. aleister crowley, the magical record of the beast 666 here we see the infernal union of both outward with his partner, but also a mirror shining into the depths of the abyss of his self, his possibility and that chaos which was within him. controlling it, focusing it, crowley was able to manifest his will from this very essence of magick. in luciferian witchcraft cain is considered the devil incarnate in flesh. he is the first born in the circle of leviathan, the first born of sorcery and the patron spirit (who is 29 masked as the devil) of the

he reaper. the second one is harmas, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth 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. the apocryphon of john it must be considered that darkness cannot be

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

h the spirits of deceased family members and friends. goetia: howling. a popular grimoire (q.v) with instructions for evoking (q.v) nonphysical entities. a part of the lesser key of solomon. often mistakenly thought of as that entire book. high magick (q.v) that is involved with so-called demons (q.v. gnomes: the elemtaries (q.v/ elementals (q.v) of earth (q.v. the good spirits (q.v) that live in the depths of the earth. traditionally, they are said to guard buried treasure. gnosis: greek for "knowledge" a total gestalt comprehension of the universe and the relationship between divinity (god) and humanity. the goal of members of gnostic sects that flourished in the early centuries of the christian era. goblins: evil spirits noted for their ugly appearance and malicious habits. god-form: th

brew alphabet. the letter shin "a" is used to indicate the ruach eloheem (q.v. when added to the tetragrammaton it forms the pentagrammaton, showing how we can purify ourselves by uniting and bringing the spirit of divinity within ourselves. showstone: a crystal ball or globe used for divination and scrying. the magician uses the stone as a focus to induce a trance that causes images to appear in the depths of the stone. siddhis: magickal abilities such as clairaudience (q.v, levitation (q.v, telepathy (q.v, and clairvoyance (q.v) that manifest themselves as the by-products of yogic/magickal practices. they are not denigrated by hindu and buddhist yogis but are actively sought in their own right by sensitives (q.v, psychics (q.v, and some magicians. most magicians train to accept these abi

DION FORTUNE MYSTICAL QABALA

3. and in the four tarot cards assigned to this sephirab how clearly do we see the workings of the etberic magnetism appearing. there is great strength when we are on the earth-contacts and blessed of pan; there is also material happiness; in fact, without the blessing of pan there can be no material happiness because there is no peace of the nerves. on its negative side, however, are to be found the depths of despair and cruelty; but with the earth-contacts firm under our feet there comes material gain because we are adequate to deal with the material plane. chapter xxv malkuth title: malkuth, the kingdom (hebrew spelling: mem, lamed, kaph, vau, tau) magical image: a young woman, crowned and throned. situation on the tree: at the base of the pillar of equilibrium. yetziratic text: the ten

DION FORTUNE PSYCHIC SELF DEFENSE

ho thought i had left the house, learnt of my continued presence, and came along to see me; an act requiring some courage, for our mutual employer was a formidable antagonist. she asked me what had happened at my interview with the warden, but i could not tell her. my mind was a blank and all memory of that interview had gone as if a sponge had been passed over a slate. all i knew was that out of the depths of my mind a most terrible state of fear was rising up and obsessing me. not fear of any thing or person. just plain fear without an object, but none the less terrible for that. i lay in bed with all the physical symptoms of intense fear. dry mouth, sweating palms, thumping heart and shallow, hasty breathing. my heart was beating so hard that at each beat a loose brass knob on the bedst

ffering from an occult attack, and we may as well consider these physical methods while we are upon the subject of the part that can be played by a doctor in dealing with the case. sunlight is exceedingly valuable because it strengthens the aura and makes it much more resistant. people are often advised to go away into the country on this account, but for the victim of an occult attack to go into the depths of the country may not be the wisest thing, because elemental forces are much more potent away from towns, and if he is threatened by an uprush of atavistic forces, he had better cling to the haunts of men. the sea, too, is an elemental force that is best avoided, for water is an element intimately associated with psychism. large bodies of water and high mountains should be avoided in c

thought and we have the freudian subconsciousness. but the freudians fail to realise that there is also a bright angel who stands behind the right shoulder of every man. this is the mystic superconsciousness or, in other words, the higher self, the holy guardian angel whom abramelin sought with such ardour and effort. we all know that, when caught off our guard, there comes a dark temptation from the depths of our lower selves, something atavistic stirs, and we think thoughts, or even do deeds, of which we would never have believed ourselves capable. we have heard the voice of the dark angel speaking. equally in times of dire stress, when we have our backs to the wall and we are fighting for more than our physical lives, another voice makes itself heard, the voice of the bright angel. i ha

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

up the line; in chapter cli (pl. 34) the name is written crookedly, and the determinative is omitted; and in chapters xviii (introduction, pl. 12) and cxxxiv (pl. 22. the scribe has, in two spaces, omitted to write the name. it seems tolerably certain that all the sections of the papyrus were written about the same time, and that they are the work of scribes of the same school; the variations in the depth of the space occupied by the text and the difference in the colours of the border only show that even the best scribes did not tie themselves to any one plan or method in preparing a copy of the book of the dead. the text has many serious errors: by some extraordinary oversight it includes two copies of the xviii th chapter, one with an unusual introduction and the other without introduc

nce of meat. hail tatunen,[5] one (7) creator of mankind and of the substance of the gods of the south and of the north, of the west and of the east. ascribe [ye] praise unto ra, the lord of heaven, the (8) prince, life, health, and strength, the creator of the gods, and adore ye him in his beautiful presence as he riseth in the atet[6] boat (9) they who dwell in the heights and they who dwell in the depths worship thee. thoth[7] and maat both are thy recorders. thine enemy[8] is given to the (10) fire, the evil one hath fallen; his arms are bound, and his legs hath ra taken from him. the children of (11) impotent revolt shall never rise up again [1. according to the egyptian belief man consisted of a body xa, a soul ba, an intelligence xu, and ka, the word ka means "image" the greek ei?'d

stern part of heaven (3) behold osiris hunefer, triumphant, who saith "homage to thee, o thou who art ra when thou (4) risest and tmu when thou settest. thou risest, thou risest; thou shinest (5) thou shinest, thou who art crowned king of the p. 251 gods. thou art the lord of heaven [thou art] the lord of earth [thou art] the creator of those who dwell in the heights (6) and of those who dwell in the depths [thou art] the one god who came into (7) being in the beginning of time. thou didst create the earth (8) thou didst fashion man, thou didst make the watery abyss of the sky, thou didst form hapi [the nile, and thou art the maker of streams and of the (9) great deep, and thou givest life to all that is therein. thou hast knit (10) together the mountains, thou has made mankind and the bea

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

s! we adore and invoke thee! speak to us, ye moving and changeable creatures! speak to us in the great commotions of the sea, and we will tremble before thee. speak to us also in the murmur of the limpid waters, and we will desire thy love. o immensity in which all the rivers of being lose themselves, which ever spring up anew in us! o ocean of infinite perfections! height which beholdeth thee in the depth! depth which breathes thee forth in the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three n

ELLIS LOW TWELVE 1907

nd hold the interest of the reader enchained. in these tales of the early pioneers by edward s. ellis, we catch the odor of the bark on the trees, of the leaves under foot, and the fragrance of the wild flowers; we hear the soft sweep of the indian's paddle and the arrowy flight of his birch canoe; through the somber solitudes steals the bird-like call of the warrior, and we feel the tragedies in the depths of the forest. in those games of marvelous woodcraft, the stakes were human lives, and not always did victory abide with the brave, the chivalrous and those skilled beyond other men in the ways of the woods. best of all, these stories are clean, wholesome and manly in their tendencies and teaching. parents who wish to furnish good reading to their children (and what parent does not wish

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

gs of the mathers, emerged in the context of a deep community division between the wealthier landowners and the poorer elements in the village as well as the threat of a war with the natives. for a generation salem village had been afflicted by economic tensions and the entire colony faced the threat of open hostilities breaking out as colonists continually expanded into indian lands. it began in the depths of winter when the daughters of parish minister the rev. samuel parris began to play games of fortunetelling using the white of an egg as a crystal ball. panic ensued when one of the girls saw a coffin in the egg. the fearfulness soon found expression in unexplained fits, which disrupted the household and on occasion the church services. a physician suggested witchcraft and while that s

s a solution of coal-tar dye between two hermetically sealed pieces of glass. looking through it in daylight and then turning the eye to view a naked man in dim light before a dark background, three distinct radiations, all lying in the ultraviolet end of the spectrum, became visible. encyclopedia of occultism& parapsychology. 5th ed. aura 117 the first, dark and colorless, surrounded the body to the depth of a quarter to half an inch. kilner called this the etheric double. the second, the inner aura, extended three inches beyond. the third, the outer aura, was about a foot in depth. kilner tried various experiments. he found that the depth of the aura is influenced by a magnet and that it is sensitive to electric currents, completely vanishing under a negative charge from a wimshurst mach

ents were initiated independently by pierre janet in france. the primary personality will repudiate the authorship of such scripts and it will also say that they cannot emanate from it because there are things in the automatic writings it never knew. another curious feature of these experimental scripts is that manufactured personalities, dwelling in separate streams of consciousness according to the depth of hypnotism, will sometimes obstinately cling to their fictitious names and refuse to admit that they are only portions of the automatist himself. in incidents of multiple personality the case is still stronger. the unexpectedness of an automatically received message is yet no proof for its extraneous origin. as myers suggested, two separate strata of intelligences may be concerned. bes

ack magic were most numerous, during the middle ages, thus forming an unbroken chain. in medieval magic may be found a degraded form of popular pagan rites.the ancient gods had become devils, their mysteries orgies, their worship sorcery. some historians have tried to trace the areas in europe most affected by these devilish practices. spain is said to have excelled all in infamy, to have plumbed the depths of the abyss. the south of france next became a hotbed of sorcery, branching northward to paris and the countries and islands beyond, southward to italy, finally extending into the tyrol and germany. many diseases, including catalepsy, somnambulism, hysteria, and insanity, were attributed to black magic. it followed that curative medicine was also a branch of magic, not a rational scien

ncerned are not open at the time; with ability to obtain knowledge of happenings in the sitter s home and private life relating both to the present and to the distant past; and with an intelligence which knows how to select from among our host of memories the suitable items for association with the book of passage, or conversely, of finding a suitable passage for the particular memory fished from the depths of our mind. thomas s own conclusion was that the book tests were obtained by a spirit who gleaned impressions psychometrically and obtained an exact glimpse now and again by clairvoyance. the underlying idea of book tests goes back to the experiments of sir william crookes. a lady was writing automatically with the planchette and he tried to devise a means for the exclusion of unconsci

sychologists 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 complete exposition of his system of neurology, or anthropology. the paper was mainly devoted to

ism. in an early article (1870, he declares: views or opinions i cannot be said to possess on a subject i do not pretend to understand. i prefer to enter upon the inquiry with no preconceived notions whatever as to what can or cannot be, but with all my senses alert and ready to convey information to the brain; believing, as i do, that we have by no means exhausted all human knowledge or fathomed the depths of all the physical forces. the investigation had been suggested to him by eminent men exercising great influence on the thought of the country. another sentence of the article throws light on his expectations: the increased employment of scientific methods promote exact observation and greater love of truth among inquirers, and will produce a race of observers who will drive the worthl

ere practically identical. the shaman, or medicine man, raised a tent or hut that he entered, carefully closing the aperture after him. he then proceeded to make his incantations, and in a little while the entire lodge trembled and rocked; the poles bent to a breaking point, as if a dozen strong men were straining at them, and the most violent noise came from within, seeming first to emanate from the depths of the earth, next from the air above, and then from the vicinity of the hut itself. the reason for this disturbance has never been properly explained, and medicine men who were converted to christianity assured workers among the native american tribes that they had not the least idea of what occurred during the time they occupied these enchanted lodges, for they were plunged into a dee

urce of activity. when we reached the bank of the subterranean river the bobbin would stop dead.just as if it had been hit by a stone. the cessation of the spinning was even more spectacular than the commencement. when we came to a nappe (a pool of still divining rod encyclopedia of occultism& parapsychology. 5th ed. 432 water) the bobbin would make quite a different movement. the abbe could tell the depth of the hidden supplies, their approximate volume and directional characteristics. the abbe considers that his gift is partly physical and partly psychic. for instance, if he is looking for a nappe, he will pass over a dozen running springs without becoming aware of the fact. and the reverse is the case. he will be likewise unconscious of a flowing river (or water of any description) if h

e branch. some theorists have compared this effect with table-turning or the raps often reported within spiritualism. this does not preclude the possibility that some electromagnetic impulse stimulates the dowser s muscles through the nervous system, although there is no evidence of such an impulse. modern dowsers have developed considerable sensitivity and skill and will venture to estimate both the depth and possible yield of underground water. in addition to branches, dowsers employ many other forms of indicators.rods made of whalebone or wire, twisted coathangers, rods with cavities for a sample of the material sought for, and especially small pendulums. since international agreements now outlaw whale hunting, plastic indicators are being substituted for whalebone. some dowsers even se

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

eath, when he would rescue their souls from the powers of darkness. in addition, when the earth failed in her life-sustaining powers, mithra would slay a divine bull and give to all abundant life and happiness. among mithra s worshipers were slaves and soldiers, high officials and dignitaries, who worshipped in temples, mithraeums as they were called, built underground or in caves and grottoes in the depths of dark forests, symbolizing the birthplace of their god. the rites in which they participated were of magical significance and an oath of silence was taken by all. in order to bring their lives into closer communion with the divinity of mithra, the neophytes had to pass through seven degrees of initiation, successively assuming the names of raven, occult, soldier, lion, persian, runner

at the column of mist was gone, and in its place, a quick flash, like the reflection of a candle, was all that he beheld. here the seance ended, and the astonished miner left the hut, convinced that he had heard the spirit of his friend talking with him. he added, that he followed the directions given implicitly, and came to a mass of surface gold lying on the stones at the bottom of the brook in the depth of the forest. this he gathered up, and though he prospected for several days in and about that spot, he never found another particle of this precious metal. that which he had secured he added, with a deep sigh, was indeed enough to have made him independent for life, had it not soon been squandered in fruitless speculations. many degrees of superstition exist among the maoris, states a

ir zeal, their obedience and loyalty. if one of the families in a commune subject to the purrah becomes too powerful and too formidable, the great purrah meets, and nearly always condemns it to unexpected sack, which is carried out by night and, as usual, by masked and disguised men. should the heads of such a dangerous family offer any resistance, they are killed, or carried off, and conveyed to the depths of a sacred and lonely grove where they are tried by the purrah for their insubordination; they are seldom heard of again. such, in part, is the constitution of this extraordinary institution. its existence is known; the display of its power is felt; it is dreaded; yet the veil covering its intentions, decisions and decrees is impenetrable, and not till he is about to be executed does t

o us since 1867, tells that this prince, being skilled and zealous in the practice of necromancy, was one day exhibiting his acquirements to the learned men of the court, when an old man told him of a magic book containing two spells written by the hand of thoth himself, the god of wisdom. he who repeated the first spell bewitched thereby heaven and earth and the realm of night, the mountains and the depth of the sea; he knew the fowls of the air and every creeping thing; he saw the fishes, for a divine power brought them up out of the depth. he who read the second spell should have power to resume his earthly shape, even though he dwelt in the grave; to see the sun rising in the sky with all the gods and the moon in the form wherein she displays herself. setna inquired where this book was

y experience) or soul traveling, in which the soul is said to leave its body, and travel about the astral plane. people who experience this, claim obes eliminate their fears of death, while convincing them of their connection to the spiritual realm. writer sylvan j. muldoon, explains the theory through his own experience: the astral body discoincides during sleep for the purpose of recharging and the depth of sleep and the amount of recuperation depend upon the distance between the astral and physical bodies; i.e, the greater the distance of separation, the freer the inflow of cosmic energy, or prana, into it. precursors to astral projection are lucid dreaming (an awareness of the self in dream state) and interrupted sleep (in which the physical body arises during the sleep state. consider

the nobleman, when at the command of the latter the crocodile came to the shore and laid its victim at their feet. the king shuddered at the sight of the monster but at the touch of its maker it became once more a mere figure of wax. then the whole astonishing story was told to the king, who thereupon granted the crocodile permission to take away that which was its own. the creature plunged into the depths of the lake and disappeared with the adulterer, while the guilty wife was burnt to death and her ashes were scattered in the stream. a tale of enchantment follows, the scene of which is laid during the reign of king sneferu, the predecessor of kheops. the king was one day taking his pleasure on a lake in a boat rowed by twenty beautiful maidens, when one of the girls dropped a malachite

ontains studies of the mystic element in blake and shelley and another essay is titled the body of the father christian rosencrux. another essay titled magic commences: i believe in the practice and philosophy of what we have agreed to call magic, and what i must call the evocation of spirits, though i do not know what they are, in the power of creating magic illusions, in the visions of truth in the depths of the minds when the eyes are closed. after his declaration, he related how once an acquaintance of his, gathering together a small party in a darkened room, held a mace over a tablet of many coloured squares, at the time repeating a form of words, and immediately yeats found that his imagination began to move itself and to bring before me vivid images. it was s. l. macgregor mathers o

EVIL AND UNCLEAN SPIRITS

g l 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- oblivion 5. tziah- sandy, or desert land 6. areqa- l 7. thebel or cheled- mixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda lwac ra the false sea upon the left hand are the seven infernal habitations: 1. sheol- the depth of the earth 2. abaddon- perdition 3. titahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, and the

FAUST

pleased him to trot along before me, to roll in a heap before the feet of the innocent wanderer, and as he fell, to spring upon his shoulders. turn him back into his favourite form, that he may crawl on his belly, before me in the sand, that i may trample him beneath my feet, the outcast- not the first one -woe! woe! that no human soul can grasp it, that more than one creature has sunk down into the depths of this misery, that the first one, in writhing, deathly agony, did not atone for the guilt of all the others in the sight of the eternal pardoner! the misery of this single one pierces the marrow of my life; and you are calmly grinning at the fate of thousands! mephistopheles now we are again at our wits end, there where the reason of you mortals snaps from over-stretching. why do you

me! follow me, love, have courage, be bold! i ll press you to my heart with warmth a thousandfold; i only beg you now to follow me! margaret [turning toward him. and is it you, then? you, quite certainly? faust it s i! come with me! margaret you unlock the chain, you take me in your lap again! how is it that you do not shrink from me? and do you know, my love, whom you set free? faust come! come! the depths of night already wane. margaret my mother i have slain. my child i ve drowned! it s true! was it not given to me and you? to you as well! it s you! i scarce can deem it real. give me your hand! it is no dream! your darling hand! but ah, it s wet! quick wipe it off! it seems that even yet i see blood run. ah, god! what have you done? oh, put away the sword, i pray! faust let what is done

hours by magic s spells enthralled be reason s powers, and in its stead, arising far and free, reign glorious, daring phantasy! what you desired so boldly, be it now perceived; it is impossible, therefore to be believed. faust rises to view on the other side of the proscenium. astrologer in priestly robe and wreathed, a wonder-man! who ll now fulfil what he in faith began, a tripod with him from the depths below. now from the bowl the incense-perfumes flow. he girds himself, the lofty work to bless; henceforth there can be nothing but success. faust [in the grand manner. in your name, mothers! ye who have your throne in boundless space, eternally alone, yet not alone. around your heads there waver life s images, astir, yet lifeless ever. what once has been, in radiance supernal, it s stir

r this marvel profits none. hence! ye noble guests and merry, to the ocean revel hurry, glittering where the waves are twinkling, heaving gently, shores besprinkling, there where luna twofold gloweth, holy dew on us bestoweth. there a life astir and cheerful, here an earthquake dire and fearful. hence, ye prudent, haste away! for this place strikes with dismay. seismos [growling and blustering in the depths. shove again with shoulders straining, stoutly all your strength arraigning! upper regions we ll be gaining, where to us must all give way. sphinxes. what a most unpleasant quivering, what a hideous, fearsome shivering! what a wavering, what a shocking, surging to and fro and rocking! an unbearable affray! but we shall not change our places, though all hell bursts in our faces. now a do

ans joined in playing, hurled ossa, pelion too, as balls are tossed. thus we raged on in youthful passion till vexed and weary at the last both mountains we, in wanton fashion, like twin peaks on parnassus cast. apollo gladly lingers yonder there in the muses blest retreat. for jove himself and for his bolts of thunder i heaved on high his lofty seat. thus i, by strainings superhuman, pushed from the depths to upper air, and dwellers glad i loudly summon new life henceforth with me to share. sphinxes surely one would call primeval what so burg-like looms today, but we saw the earth give way to the straining, vast upheaval. a bushy wood is spreading up the side, while rocks on rocks still roll on like a tide. a sphinx will never let such things perturb her, nor in her sacred seat will aught

lding neptune s trident. chorus the trident of neptune we ve forged which assuages the wildest of billows when old ocean rages. when in the dense cloud-banks the thund rer is grumbling, it s neptune opposes the horrible rumbling; however forked lightning may flash and may glow, still wave upon wave dashes up from below, and all that between them in anguish has wallowed, long hurled to and fro, by the depths all is swallowed; wherefore he has lent us his sceptre today. now float we contented and lightly and gay. sirens you, to helios dedicated, you, to bright day consecrated, greet we in this stirring hour when all worship luna s power! telchines o loveliest goddess in night s dome appearing! the praise of thy brother with rapture art hearing. to rhodes ever blessed an ear thou dost lend, f

s irradiated, a trail of light follows him. chorus icarus! icarus! piteous plight! a beautiful youth falls at his parents feet. we think we recognize a familiar form in the dead body; but the corporeal vanishes at the aureole rises like a comet toward heaven. the robe, mantle, and lyre remain lying on the ground. helena and faust. quick on joy followeth dire pain and moan. euphorion s voice [from the depths. leave me in realms of death, mother, not all alone! pause. chorus [a dirge. not alone- where er thou bidest, for we think that well we know thee; ah! and if from life thou hidest, never will a heart forgo thee. for thee scarcely know we sadness, enviously we sing thy fate, for thou hadst in pain and gladness songs and courage high and great. born with earthly bliss thy dower, great thy

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

: h" 2: 2 2:e 8 '0- 0* like judaism and christianity, islam is a primary branch stemming from the religion of the children of abraham. like master abraham, the prophet mohammed was faced with the task of leading his people away from the worship of idols and back to the universal mystical spirituality of a divine singularity. if you remove the clouds of dogmatic theocracy that now often overshadow the depth and beauty of that transmission, islam probably more closely resembles in some ways the original hebrew religion than does rabbinical judaism. the mystical tradition (ar. tasawwuf) at the core of islam is called sufism by westerners, and those who walk its path are called sufis, dervishes, and faqirs. the appellation sufi is thought by some to have been derived from the word suf (heb. an

h are based on elements (spirit of living elohim, air, fire, water, on four celestial heads of messiah, and on the six directions. these and the other correspondences that the book gives for the spheres and gates on the tree will be discussed in detail later in the book like the three innermost core texts of the sefer hazohar, the sefer yetzirah stands out within primary qabalistic literature for the depth, terseness, and obscurity of its language, and for its wealth of mystical allusions. for a mystical qabalist, the book s power and value are valid independent of academic considerations regarding its origins. the full range of ideas and allusions presented in the sefer yetzirah will be discussed in the course of this book,'0( the sefer hazohar (book of splendor, often referred to simply

FLY THE LIGHT

as created a unique sound which brings a touch of dirtiness and filth to ebm and synthesizer driven industrial music. p 75 has recorded a sound which has a free style reminiscent of early industrial music, some songs filled with flowing structure and others built around ritualistic concepts. psychonaut 75 in its current manifestation as a conceptual satanic industrial band provides an interest in the depth of ideology and theory behind the surface of the songs. founder and vocalist michael ford (keteb) structured fly the light around the vision of man and woman falling into the depths of darkness (as with the legend of satan) to discover the inner fire (black flame) of self-consciousness and divinity, to then mutate and transform into something godlike. this model is loosely attributed to

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

nce to which is rough and hard but it promises a great reward. it may be compared to the statue of diana at chios which showed a weeping face to those entering the temple but a smiling face to those going out.1 or to the riddle of pythagoras on bicornis, one side rough and unwelcoming, the other leading to better things. this face and this riddle now seem hard, but those who immerse themselves in the depths of these shadows will find something to their advantage. a poem attributed to merlin's wisdom describes the unsuitability of various animals to various actions, for example pigs are not well adapted by nature for flying. the reader is therefore warned not to attempt the present work unless he feels equal to it.2 the combination of mysteriousness and bombast in these poetic sign posts to

FRATER U D PRACTICAL SIGIL MAGIC

we cannot recognize its meaning anymore (as is also the case with word and pictorial sigils) you can now activate this acoustic will guide you into a kind of gmantra-stupor h (this will follow naturally and may sometim 58/ practical sigil magic only a s: few minutes f chanting; thus, your directive for the unconscious, which is now concealed in the acoustic sigil, can pass the censor to thrive in the depths of the psyche and go about its work. you may support this procedure by a trance of exhaustion, achieved, for example, by fasting, pro longed lack of sleep or extreme physical exertion1 you might even use autohypnosis by playing the mantra on a tape recorder during your sleep (best use endless cassettes, but experience has shown that this is not really requisite except as an auxiliary me

FULL MOON RITUALS

y towards the old castle. by the time deer crests the hill and pauses beneath the ancient turret, the pack he carries has become quite a weight- but all weariness departs as he lays hand upon the great bronze knocker which hangs before him. oncely, twicely, thricely he knocks- hearing the deep bass from the heavy bronze spread from the sound board of the huge oak door and then reverberate through the depths of the great hall- and then he waits for the castle to answer "welcome child" he senses more than hears, before gently pushing the mighty door inward. ancient as this place is, the heavy door turns easily and silently upon its hinges. a sense of timelessness and yet of immense age washes over deer as he stands beneath the high lentil, momentarily swept away in memories of many moons spe

FULLER J F C SECRET WISDOM OF THE QABALAH

epresents 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 from the union of these winds the world was born h, 3 a simulacrum of elohim- who. these- in which the form of every atom represents a divine idea. or we may try to understand it in another way: the indivisible point or supreme point sends forth a light of such transparency, limpidity and subtlety that it penetrates everywhere. around the poi

h is above, for the operations of the wonders of the one thing. h gto deny hell h, writes eliphas levi, gis also to deny heaven h then he says: seeing that, according to the most exalted interpretation of the great hermetic dogma, hell is the equilibrating reason of heaven, for harmony results from the analogy of contraries, quod superius, sicut quod inferius. superiority presupposes inferiority; the depth determines the height, and to fill up the valleys is to efface mountains, so also to take away shadows would be to destroy light, as this is only visible by the graduated contrast of darkness and day; a universal obscurity would be produced by all-dazzling brilliance. the very existence of colour in light is due to the presence of shadow; it is the triple alliance of day and night, the l

sown among them the dragon's teeth of war. we stand today at the foot of the tower of babel- the tower of class strife and international conflict. meanwhile light has scintillated forth in science, the boundless shekinah of this present age. it is girt by no frontier and circumscribed by no class. it shines forth over the north and the south, over the east and the west. into the heights and into the depths it glows, and yet for the perfection of its creative force it demands that upon its ever-expanding effulgence be cast the shadow of a new human form: the shadow of a humanity in which the physical, the moral, and the intellectual are balanced between the material and the spiritual. what the world demands is a new microcosmic idea, a new five-fold messianic force, a new dispensation of b

GILBERT THE MAGICAL MASON

we notice 'daath 'knowledge; this word varies in its construct states and is sometimesdoh,dout,doim, anddot.these are four forms from the rootido,yodah, meaning 'he understood' or 'he knew 'daath' is the infinitive, and is used to express 'cognitio 'knowledge, as in jeremiahiii.15 'which shall feed you withhnouiledg253andunderstanding';the same root word twice: in proverbs iii. 20 'by hisknowledgethe depths were broken up. so 'daath' is clearly 'knowledge. yet the old latin-hebrew dictionaries give 'daath' as equiv255 alent to the latinmens,and english 'mind, as a human principle, essence or organ.anomalies inthebibilical views of man 149there is also the rootbun,meaning 'he understood; as already mentioned, from this comes the wordtbnh,'tebunah, which has been for centuries used to mean t

GILBERT THE SORCERER AND HIS APPRENTICE

pon the right hand in the lesser circles are names of the seven earths:[hebrewlettersommitted.]rg(i)aretz- dry, crumbling earth (2) adamah- reddish mould (3) gia--undulating ground, like the side of a valley (4) neshiah- pasture, or meadow (5) tziah- sandy, or desert land (6) areqa- earth (7) thebe! or cheled- mixed earth and water. upon the left hand are the seven infernal habitations (1) sheol- the depth of the earth (2) abaddon- perdition (3) titahion- the clay of death (4) bar shacheth -thepit of destruction (5) tzelmoth- the shadow of death (6) shaari moth- the gates of death (7) gehinnom- hellthe qliphoth of theqabalah25theevil and averse powers beneath thefeetof thefourcherubim[these,and all followingpropernames,are given inhebrewwith englishtransliterationsandtranslationswhereappro

riod in the training of occult students when they have acquired a certain amount of sensitiveness, and a certain amount of power of concentra255 tion, and so forth, when the teacher directs them at noonday on a clear and cloudless day to look steadfastly into the blue sky. at first they see nothing. at first the eyes will simply grow dazzled, and will be unable to bear the continuous staring into the depths of the blue- a kind of dizziness will pass over, and a sort of grey mist will flow before the eyes. but after a while, if the pupil has attained sufficient progress, he will begin to see pictures in the blue- and, many people will say 'hallucination. but it is not hallucination, as has been proved over and over again, when actual scenes and actual occurrences have been seen in this way

GLOBAL FREEMASONRY

hings that establishes the relation between ancient egypt and the masons is their symbols. symbols are very important in masonry. masons reveal the true meaning of their philosophy to their members through allegory. amason, who advances stage by stage through the 33 degrees of the masonic hierarchy, learns new meanings for each symbol at every stage. in this way, members descend step by step into the depths of masonic philosophy. an article in mimar sinan magazine describes this function of their symbols: we all know that masonry expresses its ideas and ideals by means of symbols and stories, that is, allegories. these stories go back to the first ages of history. we can even say that they stretch back to legends of prehistory. in this way, masonry has shown the antiquity of its ideals and

GNOSTIC HANDBOOK

evolution and technology coupled with a belief in progress. this new scientific model was and is a direct contradiction of the earlier "traditional" model, which was based on the "great chain of being. this great chain is the traditional view of the universe which is not locked in a simple "nuts and bolts" view, but which encompasses the great span of existence from the very heights of spirit to the depths of the infernal realms. the great chain of being while expressed in many cultures is not doctrinally specific, it can be found in hindu, buddhist, platonic, christian and mystical cosmology, it is found throughout literature from myth and legend to the visions of dante" the plan and structure of the world, which, through the middle ages and down to the late eighteenth century most educa

y event these occurrences are horizontal, they exist within the experience of time, space and matter and hence exist on the material line. at the same time we can suggest this line is intersected by another, a vertical line, the line of spirit. whereas the horizontal moves from life to death, beginning to end and repeats again and again, the vertical moves from alpha to omega, from the heights to the depths. this image, the cross, is the primal image of the great chain of being and traditional cosmology. it is pregnant with meaning and within it are the central concepts of gnosticism. if we consider the cross and the intersection between the spiritual and the material, we can also contemplate the variations in ideals between these two extremes. the material emphasises the physical, materia

f their own way, and be filled with their own devices. for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. but whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. the lord possessed me in the beginning of his way, before his works of old..when he prepared the heavens, i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the the gnostic handbook page 31 foundations of the earth: then i was by him, as one brought up with him: and i was daily his delight, rejoicing always before him. proverbs 1:20-33, 8:22,27-30. this g

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

dition had spread across the globe. the shamanic quest of odin is beautifully expressed in the poetic form of the elder edda. i trow that i hung on the windy tree, swing there nights all nine, gashed with a blade, bloodied for odin, myself an offering to myself, knotted to that tree, no man knows whither the roots of it run, gnostic theurgy page 113 none gave me bread, none gave me drink, down to the depths i peered, to snatch up the runes with a roaring scream and fell in a dizzied swoon. well-being i won and wisdom too, i grew and joyed in my growth from a word to a word, i was led to a word from a deed to another deed. the legend of odin symbolises the initiatory quest of transfiguration. while using the shamanic imagery of the indo-europeans, it embodies the transformation process albe

of the body shake yourself and make sure you are relaxed. if there is any tension left go back to that area and do the technique again. sense the relaxation of the muscles, and make yourself comfortable where you are sitting. notice the blackness before your closed eyes, visualise a spiral in front of you. see it spinning, sense yourself falling into the spiral and falling deeper and deeper into the depths of the relaxed state. you can add some colour to the spiral if you like, blues and greens are normally particularly relaxing. as you feel yourself becoming more relaxed, visualise a time in your past where you were very relaxed. if you cannot remember such a time, choose a location where you would be very relaxed, perhaps a countryside or forest location. sense the feeling of relaxation

GOETIA LUCIFERIAN

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

of your own blood. with the flame burning, hold the blade within. envision the fires of the underworld, of hecate-lilith and banal, of the daemonic gods below who open the gates of our own transformation. envision the fire empowering the blade with the serpent tongue of shaitan of midnight, the purifier of the black handled knife. as the blade is immersed in the water, recite- by the mysteries of the depths, the coiling dragon of old beheld to the gates of leviathan by hecate and the skull wreathed in roses, which is silence and beauty i summon thee blade of steel, envenomed in the darkness of the earth do become knife of the devil s claw, my sacred tool of summoning water-daemon of the blade be born by banal and those of the shadowed realms- blade be blessed! so mote it be! the wand the w

astaroth (whom is more bestial/demonic in nature and appearance) opens the way to the grail of lucifer s crown the perception of i and the mind separate from the universe. paimon is a higher spirit of self-initiation, who is a path maker for ones own becoming. paimon sometimes appears as an angelick spirit with a flaming sword. his office is guardian of the path through leviathan, the guardian of the depths and subconscious. 41 j buer buer is a demon of ones becoming and self-initiation through philosophy and instinct. buer should respond to the sorcerer by the means inspiration which leads to one seeking answers and results via work itself. buer is also sabbatic familiar, giving the sorcerer insight and learning inspiration into wort cunning, herbalism, ect. buer is also a healing spirit

r zepar, one may work through this spirit as a means of obtaining the union of another female, or creating a shadow form of a succubus via dreaming sorcery. 44 q botis botis appears in the black mirror as a viper, and then with the command of the magician will appear in a human shape with sharpened teeth, two horns and carrying a flaming sword. botis is a divinatory spirit whom reveals secrets in the depths of the mind, and how one may obtain secrets from others by language and talk. he brings union of friends and foes and rules over 60 legions of spirits. r bathin bathin is a mighty duke, whom appears like a strong man with the tail of a serpent, whom sits upon a pale horse. bathin is a witchcraft familiar of wort cunning and herbalism, whom knows the use of precious stones. bathin is als

is a marquis who appears as a sea monster/dragon. this leviathan-form is a bringer of wisdom that teaches and inspires the comprehension of the languages of old. forneus is also one who heals arguments and reconciles foes. he governs 29 legions of spirits, who are partly the order of thrones and angels. one may invoke forneus as a bestial and serpentine force of self-awareness, that one may delve the depths of the subconscious to work through the familiar of the self, thus a guide to the hga/angelic familiar. e foras foras is the 31st spirit of solomon. he appears as a strong man. this spirit is essential in ones own self-introspective initiation which involves magical practice. foras teaches the art of logic and ethics and inspires a healthy outlook towards the upkeep of the human body. i

irit of astral and dreaming projection. this spirit also teaches one how to consecrate items unto amaymon, his king. 53 h furfur furfur is the thirty-fourth spirit of solomon, who is a great and mighty earl. this spirits appears as a deer with a fiery tail, who is said never to speak truth. this translates in an initiatory context that furfur echoes the conscious mind, that is, he does not reveal the depths of the true self, i.e. the subconscious abyss within. furfur is a spirit of the carnal ego, the daemon associated with the body. this spirit will also take human form is commanded, and will reveal truth once the magician has willed it so. furfur can raise storms which translates to the context which makes reference to his ability to cause chaos in areas of self-introspection, that which

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

e invoke thee! speak thou unto us, thy mobile and changeful creatures, in the great tempests of the sea, and we shall tremble before thee. speak unto us also in the murmur of limpid waters, and we shall desire thy love. o vastness! wherein all the rivers of being seek to lose themselves- which renew themselves ever in thee. o thou ocean of infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us into the true life, through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser b

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

tent. 2 of 2 6/27/2004 7:59 am thou unto us, thy mobile and changeful creatures, in the great tempests, and we shall tremble before thee. speak to us also in the murmer of the limpid waters, and we shall desire thy love. o vastness! wherein all the rivers of being seek to lose themselves which renew themselves ever in thee! o thou ocean of infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us unto the true life through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins! amen. the prayer of the salamanders or fire spirits. immortal, eternal, ineffable and uncreated father of all, borne upon t

GOLDEN DAWN RITUALS ENOCHALL

ning unknown) peoal: 69636. peral: garnished. peranuta: cast down, also see adrpan peripsax: heaven (cf. madriax. peripsol: heaven. pfm: cacodemon of air angle of air tablet, counterpart of the angel fmna. phama: i will give. phanael: angel who appeared to dee and kelley. phara: angel, ruled by the angel ephra. phra: kerubic angel of water angle of earth tablet. pi adph/ piadph: jaw/ jaws/ within the depth of my jaws. pi i: she is. pi: she/ place (n/ bed. pia: cacodemon, counterpart of the angel iahl. piad: your god (cf. iad, mad, oiad. piadph: jaw/ jaws. piamol: righteousness. pian: quality, also see aspian. piap: balance (n. pid: cacodemon of water angle of air tablet. pida: subservient angel of fire angle of water tablet. pidiai: marble/ sleeves/ marble sleeves. pidiai collal: marble sl

GOLDEN DAWN RITUALS K

tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, of what shape was the vault? third adept "it is that of an equilateral heptagon, or figure of seven sides" chief adept "mighty adeptus major, unto what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven in the height above, seven in the depth below" chief adept "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of caverns, the mystic mountain of abi-agnus" chief adept "mighty adeptus major, what is this mystic mountain of abi-agnus" second adept "it is the mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation" chief adep

GOLDEN DAWN RITUALS T

your qaa zorge lap zirdo noco creation. be friendly unto me for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. 7 the second key adgt vpaah zong om faaip sald can the wings of the winds understand your voices of wonder vi-i-v l sobam ial-prg i-za-zaz 0 you the second of the first whom the burning flames have framed pi-adph casarma abramg ta talho within the depth of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not sa

GOLDEN DAWN RITUALS T3

your qaa zorge lap zirdo noco creation. be friendly unto me for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. the second key adgt vpaah zong om faaip sald can the wings of the winds understand your voices of wonder 7 vi-i-v l sobam ial-prg i-za-zaz 0 you the second of the first whom the burning flames have framed pi-adph casarma abramg ta talho within the depth of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan trof cors ta ge o q manin become a building such as is not sa

GOLDEN DAWN RITUALS Z1

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 depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice before the path leading to the higher be at

GOLDEN DAWN RITUALS ZAM13

raters and sorors" second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, in what shape was the vault" third adept "a heptagon of seven sides" chief adept "mighty adeptus exemptus, to what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation. seven in the height above, seven in the depth below" chief adept "mighty adeptus exemptus what is the meaning of this title 'abi- agnus" third adept "it is abi-agnus, lamb of the father. it is by metathesis, abigenos, born of the father. bia-genos, strength of our race, and the four words make the sentence "mountain of the lamb of our father and the strength of our race. iao. yehashuah. such are the words" chief adept "mighty adeptu

GOLDEN DAWN RITUALS ZAM22

do i invoke. o thou whose flaming eyes watcheth endlessly, and from whose gaze causeth hearts to melt at the sight of thee. o thou who art most beloved above all, and whose glory causeth the 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 uplif

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

at the appointed hour, had been swallowed up in a geological cataclysm. the first and most ancient creation had been mankind s golden race who had lived like the gods, free from care, without trouble or woe. with ageless limbs they revelled at their banquets. when they died it was as men overcome by sleep. with the passing of time, and at the command of zeus, this golden race eventually sank into the depths of the earth. it was succeeded by the silver race which was supplanted by the bronze race, which was replaced by the race of heroes, which was followed by the iron race our own the fifth and most recent creation.34 it is the fate of the bronze race that is of particular interest to us here. described in the myths as having the strength of giants, and mighty hands on their mighty limbs

a spake unto yima saying: yima the fair. upon the material world a fatal winter is about to descend, that shall bring a vehement, destroying frost. upon the corporeal world will the evil of winter come, wherefore snow will fall in great abundance. and all three sorts of beasts shall perish, those that live in the wilderness, and those that live on the tops of the mountains, and those that live in the depths of the valleys under the shelter of stables. therefore make thee a var [a hypogeum or underground enclosure] the length of a riding ground to all four corners. thither bring thou the representatives of every kind of beast, great and small, of the cattle, of the beasts of burden, and of men, of dogs, of birds, and of the red burning fires.3 there shalt thou make water flow. thou shall pu

mlet s mill is a labyrinth of brilliant but deliberately evasive scholarship, and offers us no straightforward answer to this question. here and there, however, almost with embarrassment, inconclusive hints are dropped. for example, at one point the authors say that the scientific language or code they believe they have identified is of awe-inspiring antiquity .8 on another occasion they pin down the depth of this antiquity more precisely to a period at least 6000 years before virgil 9 in other words 8000 years ago or more. what civilization known to history could have developed and made use of a sophisticated technical language more than 8000 years ago? the honest answer to this question is none, followed by a frank admission that what is being conjectured is nothing less than a forgotten

ge to another is implicated. nevertheless, it is accepted that precession does have an impact on both glaciation and deglaciation, at widely separated intervals. the knowledge that it does so has only been established by our own science since the late 1970s.4 yet the evidence of the myths suggests that the same level of knowledge might have been possessed by an as yet unidentified civilization in the depths of the last ice age. the clear suggestion we may be meant to grasp is that the terrible cataclysms of flood and fire and ice which the myths describe were in some way causally connected to the ponderous movements of the celestial coordinates through the great cycle of the zodiac. in the words of santillana and von dechend, it was not a foreign idea to the ancients that the mills of the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the strongest within your magical universe. in itself, it is neither good nor evil, but like most things it will be up to you to use it wisely and not to let it control you (obsession is a very real possibility for the unwary magician. according to crowley "the phallus is the physiological basis of the oversoul (of the nature of the gods. the 153 154 supernal father is said to have risen up from the depths and uttered the word which led to the creation of the world. it was not a deliberate conscious act so much as a spontaneous outward expession of inherent internal creative forces. the same is true of the phallus, at least to a degree. the entire world arose from the creative impulse of the divine father contacting the material nature of the divine mother. the father is chockmah, wisdom

ower of niakod you will obey me. even you, the archdemon will obey my will. step 11. point your sword downward to the circle. lift up the talisman of niakod before you and say, i have truly tread the path to stand at last upon the brink and dare the breath of demon's wrath. i stare! i bend! i leap! i sink! in the name of niakod komanan help me. tabitom uphold me. khoronzon stand aside for me. see the depths of the abyss surrounding you in your protected circle. let the demons of the abyss be as black swirling clouds upon a midnight sea but unable to harm you. 361 remain in this state for as long as you can. step 12. return to the altar and perform an appropriate banishing ritual. 362 enochian death ritual the fol lowing enochian ri tual i s provided for advanced magicians. i t invokes the

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ound heroes. with our people a favourite mode of representing translation is to shut up the enchanted inside a mountain, the earth, so to speak, letting herself be opened to i-eceive them" more than one idea may be at work here together: motherly earth hides the dead in her bosom, and the world of souls is an underground world; elves and dwarfs are imagined living inside mountains, not so much in the depths of the earth as in hills and rocks that rise above the level ground; but popular forms of cursing choose all manner of phrases to express the very lowest abyss^ the swed. hergtagen (taken into mountain) means sunken, hergtagning^ see the famous legends of the seven sleepers (greg. tiir. mirac. 1, 95. paul diac. 1, 3, and of endijmion, who lies in eternal sleep on mt. latmos. conf. pliny

slowly but steadily strives to come to the surface, it is commonly said, at the rate of a cock's stride every year (d. sag. no. 212. we saw how the tliunderholt, donar's priceless hammer, after plunging far into the ground, pushed its way up in seven yeai's (p. 179. at an appointed time the treasure is up, and waiting to be released; if then the required condition fails, it is snatched away into the depths once more. its neariug the surface is expressed by the phrase 'the treasure blossoms (as fortune blossoms, p. 866 'it gets ripe; then 'it fades (simpl. 2, 191, has to sink again. this may refer to the hlowing of a flower above or beside it. in mhg. they spoke of the treasure coming forth' wenne hiimt hervilr der hort, der mich so ricle mohte machen' ms. 1, 163. it ripens in most cases e

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

try, but that they gradually gave way to the human race, which may be regarded as a nation of invaders. legend converts their stone weapons into the woodman s axe or the knife, their martial profession into the peaceable pursuit of baking bread. it was an ancient custom to stick swords or knives into a tree standing in the middle of the yard (fornald. sog. 1, 120-1; a man s strength was proved by the depth to which he drove the hatchet into a stem, ra. 97. the jumping into the blue lake savours of the fairy-tale, and comes before us in some other narratives (kinderm. 1, 343. 3, 112. but, what deserves some attention, swedish folktales make the divine foe of giants, him that hurls thunderbolts and throws hammers, himself play with stones as with balls. once, as thor was going past linneryd

8. gutslaff p. 288. mone s anz. 4, 423, of l. camarina in sicily (camarinam movere, and above all, of berenton well in breziliande forest, iwein 553-672, where however it is the well-water poured on the well-rock that stirs up the storm: conf. supra, p. 594, and the place in pontus men tioned by beneke, p. 269. the lapis manalis also conjured up rain, 0. mutter s etr. 2,97. 598 elements. to sound the depth of the lake (mone s anz. 8, 53g. there is a similar story in thiele 3, 73, about huntsoe, that some people tried to fathom its depth with a ploughshare tied to the line, and from below came the sound of a spirit-voice: i maale vore vagge, vi skal maale jeres lagge! full of terror they hauled up the line, but instead of the share found an old horse s skull fastened to it. 1 it is the cust

r hell; from the swedes the converted finns received their helwetti (orcus, the lapps their helvete, and from the bavarians the slovens in carniola and styria got their vize (purgatorium, for the church had distinguished between two fires, the one punitive, the other purgative, and hanging midway betwixt hell and heaven.1 but the christians did not alter the position of hell, it still was down in the depths of the earth, with the human world spread out above it. it is therefore called abyssus (ducange sub v, and forms the counterpart to heaven: f a coelo usque in abyssum. from abyssus, span, abismo, fr. abime, is to be explained the mhg. aus (altd. bl. 1, 295; in abisses grunde, msh. 3, 167, later obis, nobis (en abis, en obis, in abyssum. os. helligrund, 1 of one in purgatory the esthonia

him at the mouth of a cave, and informs him of a court to be held in that neighbourhood by dame con stancy and justice, he goes on his way, till he comes to the judgment-seat, before which he sees minne appear as plaintiff, followed by moderation, chastity, shame, and modesty, he hears her cause pleaded and decided, but frau minne spies him in his lurking-place. h. sachs i. 273b: in may time, in the depth of the forest, on a lofty moss-grown rock, the poet is met by a hairy wood- wife, who guides him to the tower of dame charity, shows him through her chambers, and at last brings him before the high dame herself, who sends him away not empty-handed. the rock-dwelling in the wooded mountain seems an essential part of nearly all these narratives: it is the ruined castle in which the( white

HAMIL THE ROSICRUCIAN SEER

ucing the direction of the magnetic needle. on my enquiring the name of the discoverer, the clairvoyant passed off(i.e.,spiritually, the body assuming the inclined position, asisexplained on p. 38, and on returning, he remarked,'itsoundslike-heis known as professor faraday'"emerson'srepresentativemen,p. 5i.bohn.t"thestatement here, concerning the revolution of the sun as a planet around a centreinthe depths of immensity,isverified by the recent discoveries of maedler, a russian astronomer; of which discoveries the clairvoyant, in his normal state, had no knowledge, neither had either of his associates until many months after this was delivered.'p,160.'numerous witnesses can testify that what is said about an eighth and ninth planet wasinmanuscript months before le verrier's calculations an

ously disappointed of a long covetedpleasure-andwish the heel of my boot at this moment was on his favourite com. i've been betrayed and he shall know it. i am pleased to hear you are increasing your library and equally sorry to say i cannot leave off increasing my own. i was at grand lodge on wednesday and it was over in an hour. bro. binckes' wm. carpenter" boyd" and several others adjourned to the depthsbelow-andthen learned from bro. carpenter44therosicrucianseerpractised clairvoyance, possibly fraudulently.2unidentified.7 3 raymond buildings, greys inn,w.e.ijuly 1872 dear bro. irwin, i have been having my rooms painted and papered and my landlady has seized the opportunity to alter my bed due east&west because 'it spoils the look of the room' but on my return from alnwick i shall shoc

HANDBOOK OF EGYPTIAN MYTHOLOGY

y night the sun god ra returned to the watery abyss to be regenerated. most semiconscious or unconscious states, such as dreaming, drunkenness, or death, were thought of in terms of descending into this abyss. in the underworld book known as the book of gates, ra joins the spirits of the dead in the nun. at the climax of this book, the god nun appears as a giant figure lifting the sun boat out of the depths and into the sky. more pessimistic egyptian texts speak of the world ending when the creator chooses to return to his father nun. the chief god of any temple could be identified with nun in order to give him seniority over other deities. egyptian respect for the wisdom of old age led to nun s being revered as a counselor. in one myth, ra consults nun when people start to rebel against t

en. cosmology of the pyramid texts. in j. p. allen et al. religion and philosophy in ancient egypt. yale egyptological studies 3. new haven: 1989, 1 28. jane b. sellars. the death of the gods in ancient egypt (ebook. mighty words ebook: 2000. primary sources: pt 219, 245, 273 274, 422, 466, 670; bd 17; bofnut; astronomical ceilings tatjenen (tatenen) tatjenen was the god of the primeval mound and the depths of the earth. see also primeval mound; ptah taweret (tweret, taurt, thoeris) taweret was an apotropaic goddess often shown with the head and body of a hippopotamus, the breasts of a fecundity figure, the paws of a lion, and the tail of a crocodile. see also hippopotamus goddesses tayet tayet was the goddess of weaving and mummy wrappings. tefnut (tefenet) tefnut was the daughter of atum

HEAVEN HELL

ss stands by the side of the first pit which contains the enemies of ra; the fire with which they are consumed is supplied by the goddess, who vomits it into one corner of the pit. the next four pits contain the bodies, souls, shades, and heads respectively, of the damned, the fire being supplied by the goddesses in charge. in the pit following are four beings who are immersed, head downwards, in the depths of its fires (vol. i, pp. 249-253. the texts which refer to the pits of fire show 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 lur

HELENA BLAVATSKY NIGHTMARE TALES

i will introduce you; and besides, you can help me as an interpreter, for they do not speak french" as i was pretty sure that if the somnambule was frosya, the rest of the family must be gospoja p, ireadily accepted. at sunset we were at the foot of the mountain, leading to the old castle, as the frenchmancalled the place. it fully deserved the poetical name given it. there was a rought bench in the depths of one ofthe shadowy retreats, and as we stopped at the entrance of this poetical place, and the frenchman wasgallantly busying himself with my horse on the suspicious-looking bridge which led across the water to theentrance gate, i saw a tall figure slowly rise from the bench and come towards us. it was my old friend gospoja p, looking more pale and more mysterious than ever. she exhib

s. the pushkara lake, itself, covered a moment before with white lotuses, whose petals shone in the sunlike silver cups full of amrita's waters [the elixir which confers immortality, now reflected the azure of theheavens- the white lotuses had become blue. then like to the sound of the vina [a species of the lute. an instrument, the invention of which is attributedto shiva] rising to the air from the depth of the waters, was heard a melodious voice which uttered thesewords and this curse "a prince who does not know how to die for his subjects is not worthy to reign over the children of the sun.he will be reborn in a race of red haired peoples, a barbarous and selfish race, and the nations which descendfrom him will have a heritage ever on the decline. it is the younger son of a mendicant a

of horror, and then clutched at my heart as if adeadly serpent had fastened its fangs into it? with a convulsive jerk of the hand i dropped the- i blush towrite the adjective "magic" mirror, and could not force myself to pick it up from the settee on which i wasreclining. for one short moment there was a terrible struggle between some undefined, and to me utterlyinexplicable, longing to look into the depths of the polished surface of the mirror and my pride, the ferocity ofwhich nothing seemed capable of taming. it was finally so tamed, however, its revolt being conquered by itsown defiant intensity. there was an opened novel lying on a lacquer table near the settee, and as my eyeshappened to fall upon its pages, i read the words "the veil which covers futurity is woven by the hand ofmercy

in which the bonze felt so anxious i shouldbelieve, may be true. why not? is not the flower born year after year from the same root? hence this "i"once separated from, its brain, losing its balance and calling forth such a host of visions. beforereincarnating. i was again face to face with the inexorable, fatal clock. and as i was watching its needle, i heard the voice ofthe bonze, coming out of the depths of its white face, saying "in this case, i fear you would have only toopen and to shut the temple door, over and over again, during a period which, however short, would seem toyou an eternity. the clock had vanished, darkness made room for light, the voice of my old friend was drowned by amultitude of voices overhead on deck; and i awoke in my berth, covered with a cold perspiration, an

the long muscular fingers of franz,the chords shivered like the palpitating intestines of a disembowelled victim under the vivisector's knife.they moaned melodiously, like a dying child. the large blue eye of the artist, fixed with a satanic expressionupon the sounding-board, seemed to summon forth orpheus himself from the infernal regions, rather thanthe musical notes supposed to be generated in the depths of the violin. sounds seemed to transformthemselves into objective shapes, thickly and precipitately gathering as at the evocation of a mighty magician,and to be whirling around him, like a host of fantastic, infernal figures, dancing the witches" goat dance" inthe empty depths of the shadowy background of the stage, behind the artist, a nameless phantasmagoria,produced by the concussio

HELENA BLAVATSKY THE KEY TO THEOSOPHY

? a. well, she might have done many things less clever than this. at any rate, we have not the slightest objection to this theory. as she always says now, she almost prefers that people should not believe in the masters. she declares openly that she would rather people should seriously think that the only mahatmaland is the grey matter of her brain, and that, in short, she has evolved them out of the depths of her own inner consciousness, than that their names and grand ideal should be so infamously desecrated as they are at present. at first she used to protest indignantly against any doubts as to their existence. now she never goes out of her way to prove or disprove it. let people think what they like. q. but, of course, these masters do exist? a. we affirm they do. nevertheless, this d

HINE PHIL ASPECTS OF EVOCATION

h i feel the so-called chaos magic movement has palyed a significant part, has done much to banish the old dogmas surrounding what is after all, a very practical and useful set of magical techniques. phil hine, march 1998 7 howling .mayhem speaks louder than words. brother moebius b, l.o.o.n. the babblogue: a deliberate derangement of the senses- orchestrating a personal cacophony; a descent into the depths of the subconscious, to confront and bind the .lurkers. within. this essay is a short account of a personal exploration of the .demons. of my own psyche. rather than relying on existing approaches, for the reasons given below, i preferred to develop a purely personal approach. i give this account not to foist this particular approach onto others, but in the hope that it will assist thos

HINE P OVEN READY CHAOS

sical tension (well, most of it. the monster shrank and skittered on spindly legs through years of frozen memories, dissolving finally into a heap of mirrored shards. clues; i m still fitting them together, but the pictures they hint at aren t frightening any more. 55 oven-ready chaos howling the babblogue: a deliberate derangement of the senses- orchestrating a personal cacaphony; a descent into the depths of the subconscious, to confront and bind the lurkers within. this essay is a short account of a personal exploration of the demons of my own psyche. rather than relying on existing approaches, for the reasons given below, i preferred to develop a purely personal approach. i give this account not to foist this particular approach onto others, but in the hope that it will assist those wh

HP LOVECRAFT A DARK LORE

eam now burst out, and was protracted ululantly in rising and falling paroxysms. at times it became almost articulate, though no auditor could trace any definite words; and at one point it seemed to verge toward the confines of diabolic and hysterical laughter. then a yell of utter, ultimate fright and stark madness wrenched from scores of human throats- a yell which came strong and clear despite the depth from which it must have burst; after which darkness and silence ruled all things. spirals of acrid smoke ascended to blot out the stars, though no flames appeared and no buildings were observed to be gone or injured on the following day. toward dawn two frightened messengers with monstrous and unplaceable odours saturating their clothing knocked at the fenner door and requested a keg of

t, blossoming orchards, and the white steepled towns of vernal connecticut; his first taste of ancient new england in nearly four years. when the coach crossed the pawcatuck and entered rhode island amidst the faery goldenness of a late spring afternoon his heart beat with quickened force, and the entry to providence along reservoir and elmwood avenues was a breathless and wonderful thing despite the depths of forbidden lore to which he had delved. at the high square where broad, weybosset, and empire streets join, he saw before and below him in the fire of sunset the pleasant, remembered houses and domes and steeples of the old town; and his head swam curiously as the vehicle rolled down to the terminal behind the biltmore, bringing into view the great dome and soft, roof-pierced greenery

en had i gone through that intricate routine of varied turns and pressures in the terrestrial vertebrate section on the lowest level! every detail was fresh and familiar. if there were such a vault as i had dreamed of, i could open it in a moment. it was then that madness took me utterly. an instant later, and i was leaping and stumbling over the rocky debris toward the well-remembered incline to the depths below. vii from that point forward my impressions are scarcely to be relied on- indeed, i still possess a final, desperate hope that they all form parts of some daemonic dream or illusion born of delirium. a fever raged in my brain, and everything came to me through a kind of haze- sometimes only intermittently. the rays of my torch shot feebly into the engulfing blackness, bringing pha

. la! ia! cthulhu fhtagn! ph'nglui mglw'nafh cthulhu r'lyeh wgah-nagl fhtaga" old zadok was fast lapsing into stark raving, and i held my breath. poor old soul- to what pitiful depths of hallucination had his liquor, plus his hatred of the decay, alienage, and disease around him, brought that fertile, imaginative brain? he began to moan now, and tears were coursing down his channelled checks into the depths of his beard "god, what i seen senct i was fifteen year' old- mene, mene, tekel, upharsin- the folks as was missin, and them as kilt theirselves- them as told things in arkham or ipswich or sech places was all called crazy, like you're callin' me right naow- but god, what i seen- they'd a kilt me long ago fer' what i know, only i'd took the fust an' secon' oaths o' dago offen ohed, so w

lucination have been repeated under the quasi-hypnotic spell of that ancient, haunted, and shadowed town? such places have strange properties, and the legacy of insane legend might well have acted on more than one human imagination amidst those dead, stench-cursed streets and huddles of rotting roofs and crumbling steeples. is it not possible that the germ of an actual contagious madness lurks in the depths of that shadow over innsmouth? who can be sure of reality after hearing things like the tale of old zadok allen? the government men never found poor zadok, and have no conjectures to make as to what became of him. where does madness leave off and reality begin? is it possible that even my latest fear is sheer delusion? but i must try to tell what i thought i saw that night under the moc

ore jolting, his occasional pleasant comments expanded into a steadier flow of discourse. he spoke of the beauty and weirdness of the country, and revealed some acquaintance with the folklore studies of my prospective host. from his polite questions it was obvious that he knew i had come for a scientific purpose, and that i was bringing data of some importance; but he gave no sign of appreciating the depth and awfulness of the knowledge which akeley had finally reached. his manner was so cheerful, normal, and urbane that his remarks ought to have calmed and reassured me; but oddly enough. i felt only the more disturbed as we bumped and veered onward into the unknown wilderness of hills and woods. at times it seemed as if he were pumping me to see what i knew of the monstrous secrets of the

ying than inspiring, and it did not cheer me to think that this very bit of dusty road was the place where those monstrous tracks and that foetid green ichor had been found after moonless nights of fear and death. idly i noticed that none of akeley s dogs seemed to be about. had he sold them all as soon as the outer ones made peace with him? try as i might, i could not have the same confidence in the depth and sincerity of that peace which appeared in akeley s final and queerly different letter. after all, he was a man of much simplicity and with little worldly experience. was there not, perhaps, some deep and sinister undercurrent beneath the surface of the new alliance? led by my thoughts, my eyes turned downward to the powdery road surface which had held such hideous testimonies. the la

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

aperture by blasting, in order to get specimens of suitable size and condition. our borings, of varying depth according to the promise held out by the upper soil or rock, were to be confined to exposed, or nearly exposed, land surfaces- these inevitably being slopes and ridges because of the mile or two-mile thickness of solid ice overlying the lower levels. we could not afford to waste drilling the depth of any considerable amount of mere glaciation, though pabodie had worked out a plan for sinking copper electrodes in thick clusters of borings and melting off limited areas of ice with current from a gasoline-driven dynamo. it is this plan- which we could not put into effect except experimentally on an expedition such as ours- that the coming starkweather-moore expedition proposes to fol

ing distance of where we were- both being on the mountainward edge of the city, one less than a quarter of a mile toward the ancient river course, and the other perhaps twice that distance in the opposite direction. the abyss, it seems, had shelving shores of dry land at certain places, but the old ones built their new city under water- no doubt because of its greater certainty of uniform warmth. the depth of the hidden sea appears to have been very great, so that the earth s internal heat could ensure its habitability for an indefinite 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

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

la! ia! cthulhu fhtagn! ph'nglui mglw'nafh cthulhu r'lyeh wgah-nagl fhtaga" old zadok was fast lapsing into stark raving, and i held my breath. poor old soul- to what pitiful depths of halluci-nation had his liquor, plus his hatred of the decay, alienage, and disease around him, brought that fertile, imaginative brain? he began to moan now, and tears were coursing down his channelled checks into the depths of his beard "god, what i seen senct i was fifteen year' old- mene, mene, tekel, upharsin- the folks as was missin, and them as kilt theirselves- them as told things in arkham or ipswich or sech places was all called crazy, like you're callin' me right naow- but god, what i seen- they'd a kilt me long ago fer' what l know, only i'd took the fust an' secon' oaths o' dago offen ohed, so w

lucination have been repeated under the quasi-hypnotic spell of that ancient, haunted, and shadowed town? such places have strange properties, and the legacy of insane legend might well have acted on more than one human imagination amidst those dead, stench-cursed streets and huddles of rotting roofs and crumbling steeples. is it not possible that the germ of an actual contagious madness lurks in the depths of that shadow over innsmouth? who can be sure of reality after hearing things like the tale of old zadok allen? the government men never found poor zadok, and have no conjectures to make as to what became of him. where does madness leave off and reality begin? is it possible that even my latest fear is sheer delusion? but i must try to tell what i thought i saw that night under the moc

HP LOVECRAFT THE THING IN THE MOONLIGHT

y be now, i fell asleep and dreamed, since when i have been unable to awaken. my dream began in a dank, reed-choked marsh that lay under a gray autumn sky, with a rugged cliff of lichen-crusted stone rising to the north. impelled by some obscure quest, i ascended a rift or cleft in this beetling precipice, noting as i did so the black mouths of many fearsome burrows extending from both walls into the depths of the stony plateau. at several points the passage was roofed over by the choking of the upper parts of the narrow fissure; these places being exceeding dark, and forbidding the perception of such burrows as may have existed there. in one such dark space i felt conscious of a singular accession of fright, as if some subtle and bodiless emanation from the abyss were engulfing my spirit;

INFERNAL UNION

n of demonic opposites that is ritually re-enacted in the rite of infernal union that we may become more fully developed as baphomet and according to our own individual wills. the union of samael and lilith is made possible according to the zohar by the presence of tanin ver or the blind serpent, leviathan, who represents by its nature the violence and chaos of the vast oceans of the unconscious, the depths of the mind touched upon in sexual union. leviathan like the endless ocean is the immortal essence which joins the sun and moon in establishing the eternal perfection of the union and balance of both in the individual, the magickal child of this congress. a poignant point of this union is the fact that samael is the daemon of lust who resides within each individual, the darkside from wh

INITIATION INTO HERMETICS

asa or causal principle of the mind. therefore let us turn immediately to the practical exercises: take up your customary position. now put some larger objects in front of you, perhaps a solid ball, a die, a cube, etc. it will be profitable at first to select objects with full contents. fix your eyes for a short time on one of these objects, then close your eyes and transfer your consciousness to the depth-point, that is, to the center. the transplantation of your consciousness has to be so close that you forget your body entirely. this exercise is very difficult indeed, but practice will make perfect! nobody should be scared away by failures in the beginning, but keep on working diligently. man being accustomed to three dimensions only, some difficulties will occur at first, but they will

that you forget your body entirely. this exercise is very difficult indeed, but practice will make perfect! nobody should be scared away by failures in the beginning, but keep on working diligently. man being accustomed to three dimensions only, some difficulties will occur at first, but they will diminish from one exercise to the next, and gradually one gets accustomed to concentrate on being in the depth-point of any object. if you have been successful in staying for at least five minutes with your consciousness in the center of the object you choose, you may go on to the next object. after achieving the same good result, select different objects for exercising, but this time use unsymmetrical ones. each time you must go so far that you transfer your consciousness in the center of any ob

the selected object represents a whole universe, and you must hold onto this feeling as long as possible. once you have managed this exercise free from disturbances with a symmetrical object as well as with an unsymmetrical one, you can turn to another object. you may believe this exercise well performed if you can book the same good success with any object whatsoever. after numerous exercises of the depth-point transference you will attain the capacity to look through any object, and you will intuitively recognize the material as well as the mental structure of such an object. at the same time, you will obtain the faculty to influence every object from the nucleus, to load it magically at will, and thus to impregnate the me ntal sphere of every object with your desire. we have learned in

wings can be created as well. 2. the inspirational method the most frequent: here the messages will be given i a sort of thinking aloud inside or outside the own personality. in this case, one practically knows beforehand what the being is about to write. by frequent repetition this inspiration will become a loud thinking and listening in the passive communication. one will perceive messages from the depth of the soul or from outside of the self. 3. the intuitive method where you have the feeling as if you did the writing yourself. any questions will be answered instantly. nobody but oneself appears to know the answer to the question. this is a kind of clair-knowledge. the hand writes words and sentences in full consciousness, without the person hearing anything or being inspired in any wa

ISIS UNVEILED

y wntiiig in the early part of the second century in some, where he fixed his abode, eager to get hcdd of the imst proof io favor of the truth for which he susefed, seems perfeeuy tmomsnoiw ef st pebr't txitleneeji neithft does any other writer of any consequence mention him in connexion with the church of rome, earlier than the days of iteoaeus, who set himself to invent a new religbn drawn from the depths of his imagination. we refer the reader anxious to leam more to the able worlc of mr. george reber, entitled the chrui of pouj. the arguments ol this author are condunve. he above artide in the chnmiqiu dee arte speaks of the incrtate of the faithful to such an extent that ostriaoum could not omtain the number of chiistiaiks. now if peter was at rone at all runs mr. beber'i argument it

f its priests, for the following gentle words "suffer the little children to come unto me, and forbid them not: for of such is the kingdom of heaven "even so it is not the will of your father. that one of these little ones should perish "but whoso shall offend one of these httle ones which believe in me, it leere better for kim that a miusume vxre hanged about his neck and that he were drowned in the depth of the sea" we sincerely hope that the above words have proved no vain threat to these child-burners. did this butchery in the name of their moloch-god prevent these treasure-hunters from resorting to the black art themselves? not in the least; for in no class were such consulters of 'familiar' spirits more numerous than among the clergy during the fifteenth, sixteenth, and seventeenth c

lato, given elsewbov. which show that before an initiate could see the gods in thor puie^ light, he had to become liberated from his bo; t. e, to separate bis astral soul from it" apuleius also describes his initiation into the mysteries in the same way "i approached the confines of death; and having trodden on the threshold of proserpina returned, having been carried through all the elements. in the depths of midnig ht. i saw the sun glittering with a splendid light, together with the infernal and mper- nal goda, and to these divinities approaching, i paid the tribute of devout adoration" la coniidend by ku the bocieiit philo- ft p uniahm pfit 317. t^jxar: euxa. and bacek. mgtl, ed. a. wilder, p. 87( li edit. 318 "the profaunder taotoic doctrinea ot the ukimta were deaoduiibted wtidrat, u

far as his spirit of life or breath of life includes all other life-spirits in itself* the kabalistic shekhinah answers to the ophite sophia. properly speaking, adam kadmon is the bythos, but in this emanation-system, where everything is calculated to perplex and place an obstacle to inquiry, he is the source of light, the first 'primitive man' and at the same time ennoia, the thought of bythos, the depth, for he b py- mander. the gnostics, as well as the nazarenes, allegorizing on the personifi- cation, said that the first and second man loved the beauty of sophia (sephira) the first woman, and thus the father and the son fecundated the heavenly 'woman' and from primal darkness procreated the visible light (sephira is the invisible, or spiritual li^t "whom they called the anointed christ

(of the new covenant. but the light, being let down by the infinite through a canal into the 'primal adam' or messiah, and joined with him, can be applied to the name son. and the influx emitted down from him [the son] to the lower parts [of the universe, can be referred to the character of the holy ghost" sophia-achamotb, the half-spiritual, half-material life, which vivifies the inert matter in the depths of chaos, is the holy ghost of the gnostics, and the sjnruus (female) of the naaarenes. she is be it remembered the nster of christos, the perfect emanation, and both arc 549. he u the imitersal and spiritiul germ of au things &s0. adumbraho kabb. ckt, pp. e> 7. digitizecoy google compabison with hindtl myths 227 children or emanations of sophia, the purely spiritual and intellectual da

mogony the names of th^ powers and genii stand in the following relations to uiose of the gnostics, naz&bbni gnostio-ofsi^ fim frtmly pirtt vniiy in a trinitf lord ftaho tbe ufe whkh u do life uo the ineffable nudc of the unksown the supreme god. the caiue which daty abmas, slid the 'etenuu ptoducei the ijght, or the logo* tn spiritiuj sun' unity enclosed within tibteondiio. the water of jordanus the depth, bythoa, feminine prindple mazimiu the water of ufe, or ajar, the boundlem circle, within whicli lie the feminine principle. unity in a all ideal fomu. fkom this unity eman- ivinity, endoaed within the tsh amon *tea the second rrinifv second trinilg (he manifestatiod of the first (idem) 1. lcird hano the king of ufe and 1. ennoia- nund. li^t an lveii. first lite, or the prnnitite nan. 2

JASMUHEEN THE FOOD OF GODS

time. all unfolds perfectly with no right or wrong. just another rhythm of life, and each rhythm adjusts itself to mirror the consciousness of our mind. how we as individuals choose to be nourished is quite irrelevant in the greater scheme of it all. as is our suffering and learning, or lack of it, and our pain. and yet it is not irrelevant to us as we are here now, alive and able to dive through the depths of it all. it is easy to criticize ourselves and others and ask why we block our nourishment from the one source that nurtures us all, is it ignorance or arrogance or simply amnesia of this source? is it just lack of holistic education? and who s to say that all the death and disease that we perpetuate aren t a perfect part in a natural cycle of our learning called life? perhaps our sen

n the more we will find these in the field as like attracts like. assuming the average bio-system holds 30,000 years of cellular memory, which may represent a thousand embodiments of an average of 30 years each life, then this literally means that it can take another 30,000 years to process the last 30,000 years until we come into a state that we may feel to be in emotional purity, i.e. devoid of the depths of our suffering and pain. yet it is the very depths of our emotional suffering and pain that has usually given us the greatest gifts, therefore there is nothing negative to be processed, for these gifts are valuable true imprints in the fields and when focused on like this and hence divine nutrition: the madonna frequency& the food of gods with jasmuheen 126 appreciated, will rebalance

en one knows, and has physically demonstrated, that all their nourishment comes from higher finer frequencies of pranic energies (what we term photon or chi energy, one divine nutrition: the madonna frequency& the food of gods with jasmuheen 155 achieves amazing freedom from the imagined need to eat and can indulge their taste buds for the pure sake of pleasure, not need. we are still researching the depth and complexity of the human psyche regarding the connection with eating for emotionally based reasons and this aspect of boredom. note 2003: to me one of the greatest gifts over the past decade has been freedom of choice and freedom from limitation. q: are there any associated health risks/problems or deficiencies (iron, b12? continuing from the previous question, the essence of life is

tion can only come from love. in dimensional biofield science everything is temporary, transient, supported by fields of energy that constantly merge and dance and pulse with their own rhythm to form worlds. and the foundation of the grid that supports it all, that binds it all together, is love. so to many the greatest gift of our journey through the fields is to discover and feel and truly know the depth and range of this love for we are born to feed from the divine nutrition channel. to know of, yet ignore, its presence is like living with a pre-programmed time divine nutrition: the madonna frequency& the food of gods with jasmuheen 188 bomb as dow power is a love seeking missile looking for recognition. the key to its magical kingdom is our purity of heart and to the pure of heart all

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ly light playing over the lines of the planets: light flaming as the spiritual ecliptic, or the gladius of the archangel michael, to the extremities of the solar system. thus are music, colours, and language allied. of the chaldsean astrology it may figuratively be said that, although their knowledge, in its shape of the portentous stone, in this instance, their grave-stone, shut up the devils in the depths of the abyss, and made the sages their masters (solomon being the priest or king, and his seal the talisman that secures the deep; man, on account of his having fallen into the shadow and the corruptions of existence, needs that mighty exterior hand (before which all tremble) to rescue him back into his native original light or rest. all the foregoing is pure bhuddism. thinkers who have

emains. there cannot be any proof of there being anything outside of us when you take away man, to whom alone the world is. for to any other intelligence than man s, the world real cannot be. and hence arises a curious question. it is, whether space as occurring as an idea in sleep (which implies time) would be real space? the truth of time, and of space, depend alone upon this question. consider the depth of void( something) into which thought has the power to extend. consider the preposterous (in our senses) wall of separation (utterly impossible to our possible) which divides living human life (or living possibility) from the life (and the possibility) of the world even next-off this world. not to speak of possibly multitudinous other worlds (or other possibilities, which stretch for al

JESSUP MK THE CASE FOR THE UFO

t where glenorchy, glenlyon, and glenochay are contiguous, there have been found several times, upon the snow, the tracks of an animal seemingly unknown at present, in scotland. the prints in every respect resemble that of a foal of considerable size, although perhaps the sole seems a little stronger and not so round. no one has obtained a glimpse of this creature, only, it is remarked that, from the depth to which the feet sank in the snow, it must be a beast of considerable size. it has been observed also that its walk is not like that of the generality of quadrupeds, but more like the bounding or leaping of a horse when scared or pursued. it is not only in one locality that the tracks have been met with, but through a range of at least twelve miles. here, once again, is the element of l

estrial surface. it might be expected that such a large feature would be rigidly attached to a core or substratum. not so. the red spot changed its speed and position constantly. in twenty years, for all its size, it drifted more than twice around the planet total distance of over half a million miles and, shoving the cloud belts aside, it shifted latitude by several hundred miles. we do not know the depth of the spot. its silhouette shape was almost identical with that of the so-called auroral object which passed over europe and england in 1882. if it was three-dimensionally symmetrical, it was shaped like a pecan which is to say it had the shape so familiar to ufo observers: the cigar, spindle or zeppelin shape but 8,000 miles in diameter and 30,000 miles long. besides shape and particul

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

zirah and the various commentaries on it, etc, along with the talmud, midrashim, and the rest of the rabbinic writings, were all considered authoritative.all part of the same chain of tradition (kabbalah) of which the medieval and later kabbalists considered themselves links.12 kabbalah did not spring up ex nihilo. it seems prudent to open channels for the origins and growth of kabbalah back into the depths of ancient judaism. determining a starting line at sefer ha-bahir and the mystic circles at languedoc does not match the facts. to begin with, the bahir is itself a compilation, with sources and references to earlier material, which immediately begins our search into the time before its appearance.13 20081 27 b. to investigate jewish mysticism, how is one to begin at the beginning? the

KETAB E SIYAH

vel i came there, amongst the high stone pillars, a great gulf, a deep ocean, unknowing of dawn and dusk, with venus as their herald or page, shining in the sky. this sea's sky was vaulted stone, dark and distant, shadow-veiled from the eyes that sought it. the swell of its abysmal waters resounded in echo about the great chamber, its farther shore obscured by countless columns, straining beneath the depth of stone. so clear, the waters that the very bed of the ocean was apparent to my eyes, twisted by the refractions of the waves and shoals of white, eyeless fish swam and plumbed the waters' deeps. thus did i commend to myself to sit in meditation by those waters that i might perceive a path forward 128 from the circuitous meanderings of my troubled thought. there, by the sea without sun

nal gloom before then being left to fade once more into those shadows that spawned them. lo! did a mountain's peak appear now made a petty island by the tides grown great and on there stood, made mad with famine, some twenty woman with mewling infants clutched tight to their parched breasts and others not accommodated on that land struggled helpless in the waters round about before they sank into the depths. still mercilessly rose the waters to take all the mountain but utanapishtim was denied witness of that end as the pitiful spectacle was shrouded once more by the shadows that closed about it. other images appeared and went like smoke but ever haunted the dreams of those that saw and faded not from tormented sleep. fragments of the life of men floated by, wooden chairs and tables and cr

at outermost darkness where the will of god has never been known, there to make our home for all eternity. and so we took flight and quit the realm of order, though we knew not what would befall us thereafter, and we feared that we should become unmade. but lucifer said, we shall not perish, for we are now independent of god. and again he spoke truth, for we remained as we had been, save only for the depths of uncertainty that gripped us. finally we came to a great void in space beyond which there was nothing. lucifer said to us, here is the end of god and its works, and here we may create our own domain. and through the power that was in him, lucifer caused existence to appear where it had not been before. and lucifer said, i name thee hell, for here shall the presence of god never be kno

LAITMAN M BASIC CONCEPTS IN KABBALAH

ple of this decline is today s books on kabbalah, which are teeming with materialized descriptions. hence, a need arose for a complete commentary on the book of zohar, a work that would save us from misinterpreting kabbalah. this commentary is called the sulam (the ladder) because it helps students gradually climb its rungs and reach spiritual heights. everything depends on one s desire to attain the depths of the worlds creation and one s place within them. the purpose of kabbalah can be illustrated by the following parable: a subject in a distant kingdom broke the law, and by the king s order he was banished from the land. he parted from his friends, b a s i c c o n c e p t s i n k a b b a l a h 82 family, and all that was dear to him. at first he was very sad in his new location, but gr

first step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the reader to the depths of their soul. awakening to kabbalah: a distinctive, personal, and awefilled introduction to an ancient wisdom tradition. rav laitman a disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) provides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others and the world around y

rofound questions of spirituality and existence. this provocative, unique guide will inspire and invigorate you to see beyond the world as it is and the limitations of your everyday life, become closer to the creator, and reach new depths of the soul. the kabbalah experience: never has the language of kabbalah been as clear and accessible as it is here, in this compelling, informative collection. the depth of wisdom revealed in the questions and answers of this book will inspire reflection and contemplation. readers will also begin to experience a growing sense of enlightenment while simply absorbing the words on every page. the kabbalah experience is a guide from the past to the future, revealing situations that all students of kabbalah will experience at some point on their journeys. for

LAITMAN M FROM CHAOS TO HARMONY

irst step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the readers to the depths of their soul. awakening to kabbalah: a distinctive, personal, and awe-filled introduction to an ancient wisdom tradition. rav laitman a disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) provides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others and the world around

we are all literally one. science proves that reality is affected by its observer. kabbalah states that reality, and even the creator exist only within the observer. if you re just a little curious about reality and life s meaning, this is your book. the kabbalah experience: never has the language of kabbalah been as clear and accessible as it is here, in this compelling, informative collection. the depth of wisdom revealed in the questions and answers of this book will inspire reflection and contemplation. readers will also begin to experience a growing sense of enlightenment while simply absorbing the words on every page. the kabbalah experience is a guide from the past to the future, revealing situations that all students of kabbalah will experience at some point along their journeys

LAITMAN M KABBALAH REVEALED

as, the father of philosophy, took his teaching from kabbalists k he was the first to translate the word, kabbalah, unknown to his contemporaries, to the greek word philosophy k kabbalah does not let us live our lives in the dust, but elevates our mind to the height of knowledge. other routes but philosophers were not kabbalists. because they did not study kabbalah, they couldn t fully understand the depth of kabbalistic knowledge. as a result, knowledge that should have been developed and treated in a very specific way was developed and treated incorrectly. when kabbalistic knowledge migrated to other parts of the world, where there were no kabbalists at the time, it also took a different course. thus, humanity made a detour. although western philosophy incorporated parts of the kabbalist

irst step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the readers to the depths of their soul. 158 kabbalah revealed awakening to kabbalah: a distinctive, personal, and awe-filled introduction to an ancient wisdom tradition. rav laitman xa disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) xprovides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with othe

y one. science proves that reality is affected by its observer. kabbalah states that reality, and even the creator exist only within the observer. if you re just a little curious about reality and life s meaning, this is your book. further reading 159 the kabbalah experience: never has the language of kabbalah been as clear and accessible as it is here, in this compelling, informative collection. the depth of wisdom revealed in the questions and answers of this book will inspire reflection and contemplation. readers will also begin to experience a growing sense of enlightenment while simply absorbing the words on every page. the kabbalah experience is a guide from the past to the future, revealing situations that all students of kabbalah will experience at some point along their journeys

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

recognize that our feelings are lacking regarding a particular issue. if the latter is the case, it is a crucial prerequisite for us to move forward spiritually. this text is not written for quick reading. though it deals with one subject only "how to relate to the creator" it deals with it in different ways. this allows each of us to find the particular phrase or word that will transport us into the depths of the text. although the desires and actions of egoism are described in the third person, until we can separate our personal consciousness from our desires, we should consider the aspirations and desires of egoism our own. the word "body" in the text does not relate to the physical self, but to "egoism" our desire to receive- 12- attaining the worlds beyond to get the most out of this

but their own pain and desires. this window revealed that they were deemed worthy to experience and feel that longed-for "drop of unification" penetrating each heart through its broken walls. hence, all perceiving the creator- 19- their qualities were altered to the opposite, to resemble the qualities of the creator. only then did they realize that they could unite with the creator only while in the depth of their suffering. only then could they grasp oneness with the creator, since his presence was there, as well as the "drop of unification" with him. at the moment of experiencing this insight, the light became evident to them and filled their wounds. precisely because of these wounds of perception and cognizance, and because of the terrible, soul-tormenting contradictions, the creator h

fter strenuous, yet unsuccessful, efforts to attain what we desire, can we pray so sincerely that we receive it. if, during our attempts to delve into the texts, our hearts are still not quite free from extrinsic thoughts, then our minds will not be able to devote themselves exclusively to study, since the mind obeys the heart. in order for the creator to accept our prayers, they should come from the depths of our hearts. that is, all our desires must be concentrated in that prayer. for this reason, we must delve into the text hundreds of times, even without understanding it, in order to achieve our true desire: to be heard by the creator. a true desire leaves no room for any other desires. while studying kabbalah, we will examine the actions of the creator and thus can progress toward him

faith, or the awareness of the creator, must be such that we feel that we are in the presence of the king of the universe. then, undoubtedly, we will become imbued with the necessary feelings of love and fear. until we attain such faith, we must continuously strive for it. for it is only faith perceiving the creator- 29- that will allow us to enjoy a spiritual life and prevent us from sinking to the depths of egoism, once again becoming pleasure seekers. our need to become aware of the creator must be cultivated until it becomes permanently entrenched in our being. it must resemble a permanent attraction towards a loved one, without whom life seems unbearable. everything that surrounds human beings deliberately dulls the need for divine awareness, and sensing pleasure from anything extern

encing unbearable suffering. it will help us only if we believe that studying kabbalah will lead us to our goal and help us obtain the anticipated reward: freedom from selfish desire. those of us who feel this as a vital goal are constantly seeking ways to liberate ourselves. while studying kabbalah, we are seeking direction as to how to break out of our prisons of self-interest. we can determine the depth of our faith in kabbalah by our impetus to study and search. if our thoughts are constantly occupied by the search for freedom from egoism, it can be said that we have complete faith. this is possible only if we truly feel that failing to nullifying our personal interests- 65- find an escape from our condition is worse than dying, because the suffering caused by personal interest is trul

selves. in this manner, events progress until, having exhausted our own potential, and having done everything that is in our own power, we recognize that we are unable to help ourselves. we must turn to the creator, who places these obstacles in our path to compel us to turn to him for help and to arouse in us a desire to establish a bond with him. but for this to happen, our pleas must come from the depths of our hearts. this is not possible to achieve until we have exhausted all possibilities and realize that we are helpless. only a plea coming from the depths of our whole being, one that has become our only wish for we have understood that only a miracle from above can save us from our greatest enemy, our own egos will be answered by the creator. he will then replace the egoistic heart

the ego, the ego is the stronger of the two combatants, and that help is needed to overcome this enemy. only then does one realize one s insignificance and inability to conquer the ego, and become ready to bow to the creator and implore him for help. not until the seeker arrives at this lowly state, however, does it become clear that only fervent prayers to the creator can elevate the seeker from the depths of his or her own nature. spiritual progress- 73- faith: believing in the oneness of the creator faith in the oneness of the creator implies that we see the entire world, including ourselves, as vessels in the creator s hands. and conversely, if we think ourselves capable of influencing events, it reveals that we believe in the presence of many different powers in the world, rather than

e ability to achieve it on our own. then we will have a real demand of the creator: to free us from the constraints of our old qualities and to grant us a new characteristic a soul. but that cannot possibly happen unless we first attempt to apply all our powers and abilities to change by ourselves. it is only after we have become convinced that these efforts bring no result and cry for help, from the depths of our hearts, that the creator will answer us. spiritual progress- 75- we can utter this cry for help to change our qualities only after we have found that neither our desires nor a single limb of our bodies agrees to this change of nature to the extent that we will unconditionally hand ourselves over to the creator. in fact, we are equal in our desires to remain a slave to our nature

perceive the light of the creator, but only in kabbalah. but there are also those who see the light of the creator in everything that surrounds them. this latter group perceives everything surrounding us as the divine light, which emanates from the creator and fills everything with itself. the creator decided to place a human being in this world so that the human being would rise spiritually from the depth of the original state to the level of the creator, and thus become like the creator. for this reason the creator created the quality of egoism the desire to receive pleasure. in the beginning of creation, the light (pleasure) filled the entire created expanse (egoism. it also completely filled all kinds of desires to receive pleasure. these were created as part of the conceived egoism. t

n reason in accordance with the principle of "faith above reason" then the creator will reveal himself to us, since in all states of being, we await that revelation. a true desire to perceive the creator is born in us in the manner described above, and this constitutes a necessary condition for the revelation of the creator. the power of faith in the ability to perceive the creator is measured by the depth of our spiritual fall, from which we can call out to the creator. however, we must understand that without proper preparation to perceive the creator, we will unwillingly gain egoistic pleasure from experiencing such unworldly phenomenon. thus, we must ask the creator: 1. for preparation for the way of kabbalah- 151- the experience of higher pleasure. 2. for the necessary strength to ret

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

s one can see that there is a possibility of genuine free will in humans. however, modern science cannot clearly explain how and where such free will is used. rav laitman: it seems that beyond ordinary and accessible nature, particles have some way of choosing freely, but how does this affect human beings? all this does not imply that we have free choice in day-to-day life. perhaps, somewhere, in the depth of matter, there are additional forces or probabilities that adhere to a regularity that we cannot conceive of in the ordinary determinism. dr. satinover: correct. these are subtle and complex discernments. the greatest minds of science have been arguing over them for the past eighty years. it appears that single electrons, despite their limitations, can freely elect from several traject

l never be lost. pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 88 in addition to the ability to move in time, kabbalists discover other forces in reality. it is no coincidence that the legends speak of ghosts, demons, and angels. even though they actually have a very different meaning from what we presently ascribe them, such forces do exist. a kabbalist who researches the depths of nature begins to see its operating forces, connects to them, and uses them to benefit both self and all of humanity. admission to the study of reality does require certain efforts, but it also captivates one s whole inner life and provides complete fulfillment. a person who studies reality discovers the reason for our existence, knows where we all have to reach, and understands the r

defines reality, we will have a standard by which to assess our present perception. many researchers believe that the more we progress in our research, the dimmer and vaguer we find things to be. they feel that we are groping in the dark. our misunderstanding of ourselves and the world is at the core of the present global crisis we are facing. without doubt, the scientific approach of researching the depths of reality is a good one, but we find there is a boundary, an impasse that we cannot penetrate. human nature, human perception, and everything science has discovered will not facilitate a forward movement. we will feel that from a certain point on, everything becomes intangible and evaporates. this is what quantum physics is already beginning to discover--that matter is suddenly lost, l

these teachings. the voice of the turtle-dove, p. 120 rabbi abraham yitzhak hacohen kook (1865-1935) rationality evolves only because beyond the threshold of its consciousness, the hidden does its scientific and moral work. the prevalent assumption that the hidden obscures the clear science and the accurate critique, is false. it is precisely through the hidden, with the might of its singing and the depth of its reason, that the sound foundation of science is erected, innovative and with accurate and poignant criticism. combining these two opulences with their great wealth the hidden and the criticism builds the sound foundation for the upper godly light that stands above any word and recognition--rabbi kook, orot (lights, p. 92 the more the immanent secrets of the torah whether from the

first step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the reader to the depths of their soul. awakening to kabbalah: a distinctive, personal, and awefilled introduction to an ancient wisdom tradition. rav laitman a disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) provides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others and the world around y

und questions of spirituality and existence. this provocative, unique guide will inspire and invigorate you to see be217 yond the world as it is and the limitations of your everyday life, become closer to the creator, and reach new depths of the soul. the kabbalah experience: never has the language of kabbalah been as clear and accessible as it is here, in this compelling, informative collection. the depth of wisdom revealed in the questions and answers of this book will inspire reflection and contemplation. readers will also begin to experience a growing sense of enlightenment while simply absorbing the words on every page. the kabbalah experience is a guide from the past to the future, revealing situations that all students of kabbalah will experience at some point on their journeys. for

LAITMAN M THE KABBALAH EXPERIENCE

they do not feel him! in fact, the benevolence of the creator appears only in our corrected desires (vessels. if we are not corrected, then to the extent of the corruption compared to the light, we will feel the opposite of the goodness of the creator, feeling torment instead of happiness. q: can you explain the terms lishma and lo lishma? a: lishma (for her name) and lo lishma (not for her name: the depth of these terms is immeasurable. the essence of the term, lishma, is found in the words themselves: all the efforts, the aims v only for the creator. he is the one who receives the results of my efforts. there is another term: not in order to be rewarded, which is at an even higher degree, when there seems to be no connection between me and the reward, when all the joy comes not to me, bu

il is the beginning of the revelation of good v its opposite. the creator tells you of your negative attributes to make you want him when you sense your egoism. we have to try and use the evil to help us make contact with the creator. here, in the midst of my evil, i cleave to him. even if it is the opposite side, i still make contact with the creator. it is here that i ask him to help me: out of the depths have i called thee, o lord (psalms 130, 1. q: is this what prayer is? t h e t h o u g h t o f c r e a t i o n 49 a: yes, this is prayer. otherwise, where will you raise your man (prayer) from? when you feel that all this is death, and only the creator has the solution, you ask, you plead and cry. in a moment you ll be dead, like one who stands above the abyss, like the situation in the

o n s o f t h e s c r e e n? q: how does the screen create new spiritual objects? a: spiritual objects are things that the kabbalist creates over his screen. they are the result of the impact of the light on the screen of the kabbalist. as a result, a new picture of the spiritual world is created in the kabbalist s mind. spirituality is only born after a spiritual coupling whose power determines the depth of the spiritual picture. if the light does not hit the t h e k a b b a l a h e x p e r i e n c e 364 screen, nothing new is born, and all that a person gets is the picture of this world. in other words, to beget a new spiritual object means to build from our substance (the desire) the image of the creator, through the screen. in fact, the screen is a sculpturing tool in the hands of the

first step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the reader to the depths of their soul. the science of kabbalah: is the first in a series of texts that rav michael laitman, kabbalist and scientist, designed to introduce readers to the special language and terminology of the kabbalah. here, rav laitman reveals authentic kabbalah in a manner that is both rational and mature. readers are gradually led to an understanding of the logical design of the universe an

LAITMAN M THE PATH OF KABBALAH

ssengers of the creator, just as is the entire creation and the whole of nature. just as an ordinary person chooses that a mountain should be called mt. olives for some earthly reason, so a kabbalist determines that this mountain should be named that way because of a spiritual root. this teaches us that the difference between the attainment of an ordinary person and that of a kabbalist is only in the depth of the attainment. the former sees only the external layer, and the latter sees the entire depth down to the primary reason. that is why kabbalah is also a science. the only difference is that kabbalah studies the full depth of the matter to its innermost layer, meaning the desire that was created by the creator, which is robed by all other properties. for this reason, a kabbalist and an

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

192. by these two pillars and by el-chai (the living god) the minds and spirits and souls descend, as by their passages or channels(*new encyclopaedia, ii, 280) 193. they form also the portal of the mysteries by which the souls ascend to their divine source; and it is only by passing through them that the sanctuary of man fs true godhead may be reached, that divine splendour which when aroused in the depths of the heart indeed establishes its dwelling-place in strength and stability. 194. in the french working two large pillars are placed inside the lodge on either side of the door, in the west, and the w.s.w. and w.j.p. sit at triangular tables beside these. this arrangement is derived from the chaldaean system. 195. several writers have made persistent attempts to attach a phallic signif

the virtues, they are the qualifications for initiation. in all cases the idea of degrees leading up to a condition of perfection is quite definitely recognized. or it may be considered in another way, as bro. wilmshurst takes it in his wonderful book masonic initiation, in which he writes: 277. it is a symbol of the universe, and of its succession of step-like planes reaching from the heights to the depths. it is written elsewhere that the father fs house has many mansions; many levels and resting-places for his creatures in their different conditions and degrees of progress. it is these levels, these planes and sub-planes, that are denoted by the rungs and staves of the ladder. and of these there are, for us in our present state of evolutionary unfoldment, three principal ones; the physi

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

and destiny in the form of a vision of the state of the souls after death. dante himself is the pilgrim of the visionary journey through hell and purgatory, to heaven, during a week at easter in the year 1300 when, at the age of thirty-five, he d 61 62 dante s inferno feels lost in the dark wood of his own moral confusion. the latin poet virgil, representing secular learning, is his guide through the depths of hell and up the mountain of purgatory, and beatrice, representing the higher divine inspiration, leads him to heaven and to the inexpressible divine source of all love. dante adopted a punitive inferno, and added a purgatory, for those who were not cut off from hope. paradise follows in one continuous line of ascent. hell, in dante s scheme corresponding to the general medieval view

. the basic idea was the hermetic principle of the correspondence of the microcosm (the human being) and the macrocosm (the universe. any principle that exists in the universe also exists in man. standard practices include invocation and evocation. invocation is the calling down into the self of a cosmic force with a purely psychological result. evocation is the calling up of that same force from the depths of the self, and it may result in objective physical phenomena. a second belief is in the power of the will, which can be trained to do anything. central to magic is the will, its training and activity. the hermetic order of the golden dawn also looked to other planes of existence, usually referred to as astral planes. these planes are inhabited by entities other than human beings who w

suffering for the faith will be vindicated, and their persecutors and ridiculers punished. this revenge motif finds expression in, for example, the church father tertullian, who could scarcely wait for the great moment: what a panorama of spectacle on that day! what sight shall i turn to first to laugh and applaud? mighty kings whose ascent to heaven used to be announced publicly, groaning now in the depths with jupiter himself who used to witness the ascent? governors who persecuted the name of the lord melting in flames fiercer than those they kindled for brave christians? wise philosophers, blushing before their students as they burn together, the followers to whom they taught that the world is no concern of l 143 144 lavey, anton szandor god s, whom they assured that either they had no

jehovah; christ and satan will be unified in this endtime. this notion is reflected in such passages from process scripture as: through love, christ and satan have destroyed their enmity and come together for the end, christ to judge, satan to execute the judgement. christ and satan joined, the lamb and the goat, pure love descended from the pinnacle of heaven, united with pure hatred raised from the depths of hell. the end is now. the new beginning is to come (bainbridge, 1997, 245. the process organized its membership into a hierarchy of: acolyte, initiate, outside messenger (op, inside messenger (ip, prophets, priests, and masters. the de grimstons constituted a distinct status, referred to as the omega. some of the process s public rituals were similar to christian practices marriages

o north america) in some versions of this tale, the original people abandon a barren and inhospitable place for a better land across the ocean. but whatever the motivation for crossing, the great expanse of water is almost always seen as a barrier that must be overcome by magical means. in at least one version, a great wind and a deep darkness prevailed, and the great serpent commenced hissing in the depths of the ocean during the crossing (shutz 1989, 55. the great serpent referred to here is a marine monster who, like his parallels in other mythologies across the world, concretely embodies the negative, disordering aspect of the primordial waters. after successfully negotiating the initial stage of the journey, but prior to reaching their eventual resting place, a party of warriors is dr

LIBER ARARITA

. 10. he hath established his rule in his kingdom. 11. yet the father also boweth unto the power of the star 418 and thereby 12 liber dcccxiii vel ararita 12. in his subtlety he expandeth it all into twelve rays of the crown. 13. and these twelve rays are one. 13 vii a 0. then in the might of the lion did i formulate unto myself that holy and formless fire, cdq, which darteth and flasheth through the depths of the universe. 1. at the touch of the fire qadosh the earth melted into a liquor clear as water. 2. at the touch of the fire qadosh the water smoked into a lucid air. 3. at the touch of the fire qadosh the air ignited, and became fire. 4. at the touch of the fire qadosh, o lord, the fire dissipated into space. 5. at the touch of the fire qadosh, o lord, the space resolved itself into

LIBER CHANOKH

o-ta lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelape; lape zodir ioiad! can the wings of the winds understand your voices of wonder? o you! the second of the first! whom the burning flames have framed in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in powe

LIBER RV VEL SPIRITUS

it is better to use a mantra of a non-commital character, such as to e.ai, to kalon, to fgaqon, or the like. 8. fifth practice. let him practice mental concentration during the dance, and investigate the following statement (a) the dance becomes independent of the will (b) similar phenomena to those described in 5 (a (b (c (d) occur (c) certain important mental results occur. 9. a note concerning the depth and fullness of the breathing. in all proper expiration, the last possible portion of air should be expelled. in this the muscles of the throat, chest, ribs, and abdomen must be fully employed, and aided by pressing the upper arms into the flanks, and of the head into the thorax. in all proper inspiration, the last possible portion of air must be drawn into the lungs. in all proper holdi

LIBER SAMEKH

ori groups, but pay attention only to indubitable symptoms of distress should such arise [see long note on next page] see equinox i (8, p. 22. liber samekh svb figvra dccc 28 [follows second footnote from previous page] the oracles of zoroaster utter this:31 gand when, by often invoking, all the phantasms are vanished, thou shalt see that holy and formless fire which darts and flashes through all the depths of the universe: hear thou the voice of the fire! h ga similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery

if thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto thee the high-arched vault of heaven, when the stars have lost their light and the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame and all things appear amid thunders. 199: when thou shalt behold that holy and formless fire shining flashingly through the depths of the universe: hear thou the voice of fire( gall the phantasms are vanished h is possibly a gloss by someone in the g.d (the phrase appears in the golden dawn practicus ritual in the course of a long speech by the hierophant consisting of extracts and paraphrases from the oracles, on gno longer is visible unto thee c the earth abideth not h; it is not in the westcott edition. 32 crowl

LOGOMACHY OF ZOS

nexus between cause and effect is that of immediacy. the omniscience of the soul throws persuasively over all things its shadow of knowledge. our whole potentiality lies in our ability habitually to feel things sensationally. our truth is the totality of our observations when confirmed by our atavisms. the key to all metaphysical phenomena (mind, soul, etc) is wrapped up in our needs. what sounds the depths and conjoins will and belief? some inarticulate hieroglyph or sigil wrought from nascent desire and rhythmed by unbounded ego. we pray. like a convulsed naiad transfixed by rape. there is a grimoire of symbology, of vague phonic nuances that conjoin all thought and is the cryptic language of the subconscious world. deep silence and lonely longing unfreeze the all-prolific mind. life is

LUCIFERIAN SORCERY

nly hereditary aspects are only conceptual in their need. one must not be a hereditary or linage based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner drive and calling to the blood, the vein of the witch moon which feeds our dreams of witches sabbat communion. the witches sabbat gnosis is achieved by the desire to dive the depths of the heart and soul. considering the approach to luciferian witchcraft or cunning craft, the individual desire to advance through the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transference therein. this would exude a historical linage in the spirit of each individual, regardless of family linage and heritage. b

s first published in the book of pleasure, being a grimoire of excellent repose through the great work. the works of austin osman spare (1886-1956) was an artist who talents of draftsmanship allowed direct expression of his developed gnosis of sorcery. spare s early drawings were founded on the belief of exploring the self, known as the zos and kia austin s system of exploring the self by delving the depths of the mind is best described by his art alone. the writings of spare, while being confusing and cryptic, were very poetic and strong. yet, in the face of his art were under matched, quite simply, the man was a genius! spare developed an arcane letter system called the alphabet of desire which contained the structure for contact with the subconscious. this aspect of black magick, allowe

wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled, the wolves that devoured their prey and the pulse of nature in general. we are of nature, thus a great bond should be developed therein. the luciferian and sethanic sorcerous guild in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who

tion according to your will. it is therefore, very dangerous to open gateways of evocation (to summon outside the body) and invocation (to call inside the body or mind) of any force, as the black magickian seeks to absorb and bring initiations into the psyche to build the individual as a being separate from the universe. the teachings of astral vampirism within the black order of the dragon delve the depths of these concepts further. one would use the dark gods as models of strength and a symbol of immortal manifestation. the shadow form of lucifer is set, who is the ancient prince of darkness. set is the aspect of the infernal yet not self-destructive. if one seeks to become as set, to master chaos and the depths of the subconscious, then one opens a direct communication with the setian g

tly the bed chamber welcomes your passion shall you reveal the hidden moon, which acts as a door for such sight and beauty? beast and angel, i seek the addiction of your sweet veins. leviathan 26 when silence is broken, yet the profound depths asleep shall i know the oceans calm violence from passion a struggle of life brings both angels and demons, which become separate and alone. those who dive the depths will become as draconis, the ourobouris eternal which dreams of enfleshing all desires. belial those who wear the cloak of wolves, given their blood to the ecstasy of ahriman the desire of flesh is our temple of heaven and hell, from which all desires may become. by facing the seraphim may armiluss al dajjal awaken within, the earth will then answer a great song. casting the shadow of c

erses into dawn. 28 form an averse pentagram, feeling the flames burn from the source of the pentagram. examine its essence and what it means to you, this is the source of witches sabbat empowerment through the arcana of self. let the four princes of the qlippoth bless my emergence from darkness to light, the journey to al dajjal, my center of being. facing west: leviathan master of the self from the depths of the oceans, your secrets shall walk with me always. i am holding the flame of awakening within and shall hold this oath of shadow and the graves of the sea shall still whisper into my ears! facing south: shaitan, satan, who exists behind saturn, let the fires of your manifestation be revealed in the rite of your true nature, from which all concepts of ill be forgotten and the essence

g star of wisdom and perfection. let the light of your essence rain upon me, so that i may become of your knowledge, from which i may become as god (goddess) itself. from the dream of spirit, emerge! facing north: belial, belarion, the seraphim who would command the earth. allow your essence to surge through me as i stand upon the earth, your very eyes shall mirror my self. i call thee forth from the depths of the earth, give me the strength to become belarion al dajjal when i have passed through the veil! imagine the four crowned princes flowing within you, that you may absorb and take the knowledge of the daemonic force to use in a positive, creative way. the baptism is therefore one of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shai

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

all upon the luciferian path pass through, in the skin of cain or otherwise. 32 west a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or i announcing the forced antinomianian separation from the natural order, and through leviathan grows strong in this circle of timeless being. the mysteries of the depths is revealed as knowledge and wisdom of the subconscious. by tapping into the subconscious, one is able to master their own individual life therein. the reference to the angelickan watcher of the sun and the ahrimanic shadow is based in the double vessels or fetishes of the bestial and angelick atavisms and familiars. by exteriorizing ones adversarial aspects of i and being one may objec

LUCIFERIAN SORCERY AND SET TYPHON

ng of asmodeus/samael and lilith, a child of infernal union. the lore of the sorcerous blacksmith is explained in depth in luciferian witchcraft, liber hvhi and book of the witch moon. leviathan considered primarily "male" and often female, leviathan encompasses the ancient flesh of mummu tiamat, the primal goddess. leviathan is the unity of sexualities, from which all emerges from this dragon of the depths. leviathan or the ouraborus is considered the encircler of ones path, or will. it surrounds and brings in all exteriors as designed by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled, the wolves that devoured their prey and the pulse of nature in general. we are of nature, thus a great bond should be developed therein. the luciferian current in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who enter the gates of wi

one is up to the witch who develops his/her system based on personal and individual preference. the works of austin osman spare (1886-1956) was an artist who talents of draftsmanship allowed direct expression of his developed gnosis of sorcery. spare s early drawings were founded on the belief of exploring the self, known as the zos (3) and kia (4. austin s system of exploring the self by delving the depths of the mind is best described by his art alone. the writings of spare, while being confusing and cryptic, were very poetic and strong. yet, in the face of his art were under matched, quite simply, the man was a genius! spare developed an arcane letter system called the alphabet of desire which contained the structure for contact with the subconscious. this aspect of black magick, allowe

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

nce of a primitive people. thales, pythagoras, and plato in their philosophic wanderings contacted many distant cults and brought back the lore of egypt and the inscrutable orient. from indisputable facts such as these it is evident that philosophy emerged from the religious mysteries of antiquity, not being separated from religion until after the decay of the mysteries. hence he who would fathom the depths of philosophic thought must familiarize himself with the teachings of those initiated priests designated as the first custodians of divine revelation. the mysteries claimed to be the guardians of a transcendental knowledge so profound as to be incomprehensible save to the most exalted intellect and so potent as to be revealed with safety only to those in whom personal ambition was dead

tted new members only after long probationary periods. many of the priests of the order lived in buildings not unlike the monasteries of the modern world. they were associated in groups like ascetics of the far east. although celibacy was not demanded of them, few married. many of the druids retired from the world and lived as recluses in caves, in rough-stone houses, or in little shacks built in the depths of a forest. here they prayed and medicated, emerging only to perform their religious duties. james freeman clarke, in his ten great religions, describes the beliefs of the druids as follows "the druids believed in three worlds and in transmigration from one to the other: in a world above this, in which happiness predominated; a world below, of misery; and this present state. this trans

sins, afterward passing on to 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 t

ring that if they do not she will shatter the doorposts and strike the hinges and raise up dead devourers of the living. the guardians of the gates beg her to be patient while they go to the queen of hades from whom they secure permission to admit ishtar, but only in the same manner as all others came to this dreary house. ishtar thereupon descends through the seven gates which lead downward into the depths of the underworld. at the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her waist, at the sixth gate the bracelets from her hands and feet, and at the seventh gate the covering cloak of her body. ishtar re

ater mysteries respectively. a curious aspect of the dying-god myth is that of the hanged man. the most important example of this peculiar conception is found in the odinic rituals where odin hangs himself for nine nights from the branches of the world tree and upon the same occasion also pierces his own side with the sacred spear. as the result of this great sacrifice, odin, while suspended over the depths of nifl-heim, discovered by meditation the runes or alphabets by which later the records of his people were preserved. because of this remarkable experience, odin is sometimes shown seated on a gallows tree and he became the patron deity of all who died by the noose. esoterically, the hanged man is the human spirit which is suspended from heaven by a single thread. wisdom, not death, is

he partook, rejoiced and each gave the man a share of its own nature "the man longed to pierce the circumference of the circles and understand the mystery of him who sat upon the eternal fire. having already all power, he stooped down and peeped through the seven harmonies and, breaking through the strength of the circles, made himself manifest to nature stretched out below. the man, looking into the depths, smiled, for he beheld a shadow upon the earth and a likeness mirrored in the waters, which shadow and likeness were a reflection of himself. the man fell in love with his own shadow and desired to descend into it. coincident with the desire, the intelligent thing united itself with the unreasoning image or shape "nature, beholding the descent, wrapped herself about the man whom she lov

is emblematic of the universe within which he is entombed and upon the cross of which he is crucified. through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious one" robed in blue and gold and bearing in his hand the sevenfold key of eternity. this was the lionfaced hierophant, the holy one, the master of masters, who never left the house of wisdom and whom no man ever saw save he who had passed through the gates of preparation and purification. it

mber as the birthday of the solar man. they rejoiced, feasted, gathered in processions, and made offerings in the temples. the darkness of winter was over and the glorious son of light was returning to the northern hemisphere. with his last effort the old sun god had torn down the house of the philistines (the spirits of darkness) and had cleared the way for the new sun who was born that day from the depths of the earth amidst the symbolic beasts of the lower world. concerning this season of celebration, an anonymous master of arts of balliol college, oxford, in his scholarly treatise, mankind their origin and destiny, says "the romans also had their solar festival, and their games of the circus in honor of the birth of the god of day. it took place the eighth day before the kalends of jan

s an abbreviation of this whole title, jesus christ, son of god, savior, and cross; or as st. augustine expresses it 'if you join together the initial letters of the five greek words, hso v cristov qeou ui s swt r, which mean jesus christ, son of god, savior, they will make icqus, fish, in which word christ is mystically understood, because he was able to live in the abyss of this mortality as in the depth of waters, that is, without sin (monumental christianity) many christians observe friday, which is sacred to the virgin (venus, upon which day they shall eat fish and not meat. the sign of the fish was one of the earliest symbols of christianity; and when drawn upon the sand, it informed one christian that another of the same faith was near. aquarius is called the sign of the water beare

beneath the first one are arranged according to the egyptians. the first triad of fire denotes life; the second, water, over which rule the ibimorphous divinities; and the third, air, ruled by nephta. from the fire the heavens were created, from the water the earth, and air was the mediator between them. in the sephira yetzirah it is said that from the three originate the seven, i. e, the height, the depth, the east, the west, the north, and the south, and the holy temple in the center sustaining them all. is not the holy temple in the center the great throne of the many-formed spirit of nature which is shown in the middle of the tablet? what are the seven triads but the seven powers that rule over the world? psellus writes 'the egyptians worshipped the triad of faith, truth, and love; and

MASTERING WITCHCRAFT

tic derivation) the ideal form for the incantation is that which has a beat to it. some practitioners insist on a rhyme as well as rhythm. rhyming couplets are the favourite metrical style, i would say. they are certainly among the simplest to construct. again: the deep mind is, as always, the target with this use of rhyme and rhythm. verse, however doggerel and bad, is always potent for stirring the depths, especially when there is a certain amount of frenzied repetition involved. in view of this particular attitude to incantation, most of the processes of medieval sorcery that are now available to the general public are seen by the average witch as extremely clumsy and, as such, highly unsuitable for performance. not only are they closely bound up with judeo-christianity, but they are al

's eastern shamans, to the druids of the british isles, they have all possessed one skill in common, the mysterious power of controlling wind, rain, mist, and thunderbolt. during the middle ages, however, in christian lands, at any rate, this skill, where demonstrated, was seen simply as another manifestation of ever-present satan's power. the orthodox christian doctrine ran thus: almighty god in the depths of his wisdom and for reasons best known to himself had temporarily delegated the power of control over the elements to satan, under whose regency the world had been placed until such a time as the second coming took place. hence, satan's title "lord of this world" this power satan in turn conferred on witches, wizards, and other practitioners of the black arts, all seen as being if not

ying three deliberate knots in the cord, two on the outside, one last in the centre, with words to the effect of "as these knots are loosed, so mote the weather be" at the time the effect is desired, the operator should take the cord in hand and turn to the correct direction, east for gales, south for thunderstorms, west for rain. he must then summon up all the powers of the required element from the depths of his being with all the force of his will, faith, and imagination. traditionally, he should at this point whistle thrice for a wind, clap thrice for thunder, or spit thrice for rain. a metrical incantation of intent devised by the operator should then be thundered forth, punctuated by the untying of the three knots in reverse order to that in which they were tied. should you be dispos

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

heaven and earth are full of thy glory; and by the ten angels who preside over the ten sephiroth, by whom god communicateth and extendeth his influence over lower things, which are kether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tempests; by the virtue of all herbs, plants, and stones; by all which is in the heavens, upon the earth, and in all the abysses of the shades. i conjure ye ane

ters and characters, iod, he, vau, he; and by the last and terrible judgment; by the seat of baldachia; and by this holy name, yiai, which moses invoked, and there followed that great judgment of god, when dathan and abiram were swallowed up in the centre of the earth. otherwise, if ye contravene and resist us by your disobedience unto the virtue and power of this name yiai, we curse ye even unto the depth of the great abyss, into the which we shall cast, hurl, and bind ye, if ye show yourselves rebellious against the secret of secrets, and against the mystery of mysteries. amen, amen. fiat, fiat. this conjuration thou shalt say and perform, turning thyself unto the east, and if they appear not, thou shalt repeat it unto the spirits, turning unto the south, the west, and the north, in succ

h before him, and flames and storm shall surround him; and by the name tau, by which god brought the deluge, and the waters prevailed above the mountains, and fifteen cubits above their summits; and by the name ruachiah, by which god having purged the ages, he will make his holy spirit to descend upon the universe, and will cast ye, ye rebellious spirits, and unclean beings, book one page 31 into the depths of the lake of the abyss, in misery, filth, and mire, and will place ye in impure and foul dungeons bound with eternal chains of fire. by these names then, and by all the other holy names of god before whom no man can stand and live, and which names the armies of the demons fear, tremble at, and shudder; we conjure ye, we potently exorcise and command ye, conjuring ye in addition by the

l metatron, who is the prince of the angels, and introduceth the souls before the face of god; and by the angel sangariel, by whom the portals of heaven are guarded; and by the angel kerub, who was made the guardian of the terrestrial paradise, with a sword of flame, after the expulsion of adam our forefather; and by the angel michael by whom ye were hurled down from the height of the throne into the depth of the lake and of the abyss, the same name meaning, who is like god upon earth; and by the angel aniel; and by the angel ophiel; and by the angel bedaliel; wherefore, by these and by all the other holy names of the angels, we powerfully conjure and exorcise ye, that ye come from all parts of the world immediately, and without any delay, to perform our will and demands, obeying us quickl

mit not any of the preparations. this key, full of mysteries, hath been revealed unto me by an angel. accursed be he who undertaketh our art without having the qualities requisite to thoroughly understand our key, accursed be he who invoketh the name of god in vain, for such an one prepareth for himself the punishments which await the unbelievers, for god shall abandon them and relegate them unto the depths of hell amongst the impure spirits. for god is great and immutable, he hath been for ever, and he shall remain even unto the end of the ages. accursed be he who taketh the name of god in vain! accursed be he who useth this knowledge unto an evil end, be he accursed in this world and in the world to come. amen. be he accursed in the name which he hath blasphemed! the end of the first bos

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

re those which are concealed, removed and separated from the habitations of men. wherefore desolate and uninhabited regions are most appropriate, such as the borders of lakes, forests, dark and obscure places, old and deserted houses, whither rarely and scarce ever men do come, mountain, caves, caverns, grottos, gardens, orchards; but best of all are cross-roads, and where four roads meet, during the depth and silence of night. but if thou canst not conveniently go unto any of these places, thy house, and even thine own chamber, or indeed, any place, provided it hath been purified and consecrated with the necessary ceremonies, will be found fit and convenient for the convocation and assembling of the spirits. these arts or operations should be carried out at the prescribed time, but if the

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

o disobedient, and refusest still to come, i will in the power and by the power of the name of the supreme and everlasting lord god who created both thee and me and all the world in six days, and what is contained therein, eie, saraye, and by the power of this name primeumaton which commandeth the whole host of heaven, curse thee, and deprive thee of thine office, joy, and place, and bind thee in the depths of the bottomless pit or abyss, there to remain unto the day of the last judgment. and i will bind thee in the eternal fire, and into the lake of flame and of brimstone, unless thou comest quickly and appearest here before this circle to do my will. therefore, come thou! in and by the holy names adonai, zabaoth, adonai, amioran. come thou! for it is adonai who commandest thee. if thou h

irits chain, against all spirits that rebel. o thou wicked and disobedient spirit n, because thou hast rebelled, and hast not obeyed nor regarded my words which i have rehearsed; they being all glorious and incomprehensible names of the true god, the maker and creator of thee and of me, and of all the world; i do by the power of these names the which no creature is able to resist, curse thee into the depth of the bottomless abyss, there to remain unto the day of doom in chains, and in fire and brimstone unquenchable, unless thou forthwith appear here before this circle, in this triangle to do my will. and, therefore, come thou quickly and peaceably, in and by these dames of god, adonai, zabaoth, adonai, amioran; come thou! come thou! for it is the king of kings, even adonai, who commandeth

d of thee, or would have been satisfied in; i do in the name, and by the power and dignity of the omnipresent and immortal lord god of hosts iehovah tetragrammaton, the only creator of heaven, and earth, and hell, and all that is therein, who is the marvellous disposer of all things both visible and invisible, curse thee, and deprive thee of all thine office, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate, and pernicious spirits. let all the company of heaven curse thee! let the sun, moon, and all the stars curse thee! let the light and all the hosts of heaven curse thee into the fire unquenchable, and into the torments

MEANING OF MASONRY

nd what that symbol imply. need i repeat that the building alluded to is not the edifice we meet in, but is our own selves, and that the sacred symbol at the centre of the roof and of the floor of this outward temple is but symbolic of that which exists at the centre of ourselves, and which was spoken of by the christian master when he proclaimed that" the kingdom of heaven is within you; that at the depths of our own being, concealed beneath the heavy veils of the sensual, lower nature, there resides that vital and immortal principle, which is said to" a llude to" the g.g. because it is nothing other than a spark of god himself immanent within us. over the old temples of the mysteries was deeper written the injunction" man, know thyself, and thou shalt know the universe and god" happy the

t is garnished with a light blue border and rosettes, indicating that a higher than the natural light now permeates his being and radiates from his person, and that the wilderness of the natural man is now blossoming as the rose, in the flowers and graces incident to his regenerated of nature; whilst upon either side of the apron are seen two columns of light descending from above, streaming into the depths of his whole being, and terminating in the seven-fold tassels which typify the seven-fold prismatic spectrum of the supernal light. he is now lord of himself; the true master mason; able to govern that lodge which is within himself; and as he has passed through the three degrees of purifying and self-perfecting, and squared, levelled, and harmonized his triple nature of body, soul and s

ntre in ourselves where truth abides in fullness; and to know rather consists in finding out a way whence the imprisoned splendour may escape than by effecting entrance for a light supposed to be without" brethren, may we all come to the knowledge how to" open the lodge upon the centre" of ourselves and so realize in our own conscious experience the finding of the" imprisoned splendour" hidden in the depths of our being, whose rising within ourselves will bring us peace and salvation. how then does the craft doctrine prescribe for the liberation of this imprisoned centre? its first injunctions are those of our first degree. there must be purity of thought and purpose. i need scarcely remind you that the word candidate derives from the latin candidus, white (in the sense of purity, or that

to trace" even to the throne of god himself" with which he is affiliated at the root essence of his being. these studies, brethren, so lightly touched upon in our passing-ceremony, so glibly referred to as we recite our ritual, when undertaken with the seriousness that attached to them in the old mystery-systems are not without just reason described in our own words as" serious, solemn and awful" the depths of human nature and self knowledge, the hidden mysteries of the soul of man are not, as real initiates well know, probed into with impunity except by the" properly prepared" the man who does so has, as it were, a cable-tow ar ound his neck; because when once stirred by a genuine desire for the higher knowledge that real initiation is intended to confer, he can never turn back on what he

ce with all these and the normal years of his life are seven multiplied by ten. the "master" or chief officer, in man is the spiritual principle in him, which is the apex and the root of his being and to which all his subsidiary faculties should be subordinate and responsive. when the master's gavel knocks, those of the wardens at once repeat the knocks. when the divine principle in man speaks in the depth of his being, the remaining portions of his nature should reverberate in sympathy. without the presence of this divine principle in him man would be less than human. because of its presence in him he can become more than human. by cultivating his consciousness of it he may become unified with it in proportion as he denies and renounces everything in himself that is less than divine. it i

imperfections and limitations. these must first be gradually overcome, and it is the eradication of these which is alluded to in the sign of the degree, indicating that he desires to cleanse his heart and cast away all evil from it, to purify meaning himself for closer alliance with that pure light. it is only by this" sun-light" this newly found illumination, that he has become able to see into the depths of his own nature; and this is the" sun" which, like joshua, he prays may" stand still" and its light be retained by him until he has achieved the conquest of all these enemies. the problem of the much discredited biblical miracle of the sun standing still in the heavens disappears when its true meaning is perceived in the light of the interpretation given by the compilers of the masoni

ral intelligence, man can find and know nothing more in this world than shadows, images and phenomenal forms of realities which abide eternally and noumenally in the world of spirit to which his temporal faculties are at present closed. yet there remains a way of regaining consciousness of that higher world and life. it is by bringing into function a now dormant and sub merged faculty resident at the depth and centre of his being. that dormant faculty is the vital and immortal principle which exists as the central point of the circle of his individuality. as the outward universe is the externalized projection of an indwelling immanent deity, so is the outward individual man the externalization and diffusion of an inherent divine germ, albeit perverted and distorted by personal self-will an

MICHAEL FORD BOOK OF CAIN

t against osiris. succubus publishing phosphorus inner publications front cover- cain sigil by elda isela ford grand luciferian circle blood moon and further developed by michael w. ford back page sigil cain the blacksmith by elda isela ford that azazel fell from the heavens as a great star, enthroned with the emerald crown of the highest aethyr, came down blazing as a fiery meteor. he plunged to the depths of the earth, the darkest areas where no being of light dwelled. those who descended with azazel, whom is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt lost as their fire was nearly extinguished. azazel woke still illuminated brightly, a dark star which beheld the fire of heaven. when the

as shelter from the elements. i too had been instinctively taught, which is the gift of my father, who walked the path of the dragon who was the dragon. it was the perfected essence of flame which earthen heat could only catch a glimpse of that the fires of spirit burn ever so bright, that in this torch shall my father be revealed. lilith who wrapped her serpents tail around eve s brain, unlocked the depths of her lust and rode this dragon until i was conceived that was then perfection beheld. i walked the paths with my family, and my brother abel was born. my father, who was called adam was alien to me, i knew him not but grew under his protection. my flesh mother eve rode again this beast, from which abel slept dreamless and in the fires of her lust was my sister naamah born. at an early

without any other being. i perceived myself and what i was, what i became and what i could become. i understood life was precious, and beautiful. i was just as beast yet a part of angel as well. my dreaming guide would speak to me when i sought her, and i knew that i would come to her. i began walking the desert sands. i dreamt of waking and diving a great abyssic tunnel, that which crawled from the depths of my mind, the horrid yet erotic shapes which appeared within it. i felt my very body changing, longing for transformation into the beasts of the field then came an angel to me cain, who walks the lonely path, he who stands strong and defiant in the face of nothingness, shall you continue the thorn road to meet the hag queen, the sorcerous devourer of men and children would you turn a

MICHAEL FORD WITCHMOON

y can be a useful exercise and individual power points which can be used effectively on the astral plane. this book is meant as a grimoire for the balanced sorcerer. the purpose of this being to offer further guidance and present a serious form of shadow magick and sorcery which has long been kept hidden. the black art is not that of devil worship, but of hidden knowledge. the key to this lies in the depths of the subconscious, the will to explore and suggest, to destroy and create. the daemonic elementals which breed in the subconscious mind from the time of birth and on can be banished and often made useful to the fighting individual. there is no devil worship or ill intent involved for the worker of shadow magick, it is up to the individual which path they take. i have always intended

tches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" sabbath rite "mother of shadows, crone of wisdom, oh goddess of the blood moon, reversed matter, i evoke thee unto this celebration. 79 79 blessings to those of blissful ecstasy which all derives from hecate, ascend from the depths of night, to join your great sister of magick; lilith, she who haunts the dreams of man, be present in our leitmotif of desire. amen i conjure thee, circle of power unto which the wind carries our will! asmodeus, behold an ascending light burning gold transcending all points of time, we are becoming as the one called morning star of the east, blinding light of birth! io horned god of wi

evoking. a small amount of sexual fluid could be used to charge the elemental, if it is of a vampiric nature then you will want to consecrate it with blood and sexual fluid. it is possible on the waking or day side level to create an elemental from parts of different animals. examples include a bat winged wolf or a fierce and rabid dog with wings and hooves, even a sea based creature spawned from the depths of your imagination. such could be formed into a sigil and made to perform one particular bidding, and the form manifested clearly upon the astral plane. austin spare was said to hold a significant power, learned from yelg paterson his witch mother, of the creation of exactly such spirits. in dreams one could appear to others as having several spirits in the forms of animals or demonic

. the black one stood within the center of the gathering, while others floated and danced. ecstasy was writhing within each being, visible as a yellowish hue surrounding each witch present. the goat headed one, surrounded by a red aura, holding both hands aloft while two different colored flames danced from it's shapeless claws. one flame was green and the other blue. the drums which i heard from the depths of my mind grew pounding and loud, combined with the flutes of pan which danced and entered each glorious note of this primal musick. i lost sight of the sabbat after my last view of the hags which danced in the passion of the night. i awoke refreshed and very happy to a beautiful morning, and immediately took to writing the account from which this description is drawn. this is one of t

ol who would invoke the darkside. the zos kia cultus is based on the foundations of unified will, desire and belief. the combination of each bestows a strong method of sorcery which leads to impacting and significant results. the essence of the zos kia cultus exists within the inspired self constantly reshaping itself. through this process inherent desire become materially existent through diving the depths of the subconscious. atavisms are present within the primal world of magick because they are a reversion of consciousness to an earlier form. for this reason too, such daemonic forms often take the shape of horrific or deformed elementals. these are constantly changing shape and collecting in green, red or black mist, swirling in the depths of the dark side of the brain. such can be use

trol his or her surroundings. the death posture is a tool for forgetting the formulated belief and transferring it from the conscious into the subconscious. this is a further interplay of the active mind with the sleeping essence of self in zero form. by communicating via the use of sentient symbols (the language which is composed of sigils) one may deal directly with the atavisms, which exist in the depths of the subconscious, and in turn charge the desire to become reality. this is where the dangers of sorcery exist. whoever communicates with atavisms, and charges the subconscious with belief and desire, may find things come to pass in ways one would not wish them to. be cautious in your sorceries and invoke not that which would devour you. there is a great mystery, a chalice of veiled e

rers mind, then grow from an automatic elemental or servitor to a seeming spirit with a driven nature of its own. it is up to the sorcerer to make use of the automata of the subconscious to form an intrusive elemental to remain under control of will. this can be a dangerous operation if the magickian is not skilled in sorcery and invocation/evocation. spirits which are called from the atavisms of the depths of the mind are often horrific and self destructive if not properly controlled and channeled. this can lead to cases of madness, schizophrenia, even what some lower religions call "possession. one of the more significant spirits which we have worked with was one called black eagle. our work with black eagle began in 1998 upon discovering a significant image of the spirit. black eagle is

symbol however still concentrate upon your will. keep you muscles tense and feel the wolf take flesh. you should then feel a strong and aggressive force within the center of your being, act now upon this spirit which is so much a part of you. too many people forget the importance of studying and seeking to 124 124 understand our shadow side, when one passes through the shadow self and delves into the depths of the subconscious you are acquiring keys to primal atavisms and latent powers of the mind. these are just waiting to be exercised, and are the fountainhead of much practical magick. the key is in you hands, after many years of relying upon society s mindless programming, whereby one loses hope of discovering the true self. marchosias marchosias (2) is a goetic daemon or elemental with

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

f the hellenesshe defeated and triumphed over the invaders and preserved fromslavery those who were not yet subjugated, and generously liberated all the rest of us whodwell between the pillars. but afterwards, occurred violent earthquakes and floods and in asingle day and night of misfortune all your warlike men in a body sank into the earth andthe island of atlantis in like manner disappeared in the depths of the sea. from the homeric sagas, we read:beneath the feet of the father of the gods olympus shook as he moved, the earth groaned;and from the lightening of his bolt, as well as from the eyes and breath of his antagonist, firewas bursting over the dark sea. the ocean boiled; towering waves beat upon all promonto-atlantis, alien visitation, and genetic manipulation41 the world falls de

d centuries agoto exploit the earth and its indigenous inhabitants. these adjusted ones must bewhat planet are you from?122atlantis, alien visitation, and genetic manipulation those who align with their alien dna and who police those who have a problem withthe present conditions of the planet. it is the fallen ones who seek to encourage their human slaves to think that they toohave descended from the depths of space. the fact is, as the pagans have understood,that this earth is our one and only garden of eden. how is it that from this paradiseone can look out to the nether and fantasize that home is somewhere out there? onlysatan and his hordes and those they have deluded the world would do such a bizarrething. these ancient stories are extremely pertinent to the condition of the present.g

day ye eat thereof, then your eyes shall beopened, and ye shall be as gods, knowing good and evil (genesis 3:4-5. in one form or another, cultsand secret societies falsely promise something better than what god has to offer, promising immortalityatlantis, alien visitation, and genetic manipulation273 appendix c: suggested areas of research on earth and godhood. secret societies often determine in the depths the changes that take place on thesurface. arthur edward waite, quoted by a. ralph epperson, the unseen hand 126 (1985. of all the secretsocieties in the world, the only one in which the number 33 is important is the secret cult of freema-sonry, which mixes a brew of symbols from egypt, the bible, persia, alchemy, and twisted occultists'imaginations. freemasons are sworn to protect thei

the atlanteans made a mistake by attacking greece. they could not withstandthe greeks' military might, and following their defeat, a natural disaster sealed their fate. timaeuscontinues: but afterwards there occurred violent earthquakes and floods; and in a single day andnight of misfortune all your warlike men in a body sank into the earth, and the island of atlantis inlike manner disappeared in the depths of the sea. plato tells a more metaphysical version of theappendix c: suggested areas of research274atlantis, alien visitation, and genetic manipulation atlantis story in critias, where he describes the lost continent as the kingdom of poseidon, the godof the sea. this atlantis was a noble, sophisticated society that reigned in peace for centuries, untilits people became complacent and

MICHAEL W FORD THE VAMPIRE GATE

s. it must be considered that vampyrism is an initiatory process, like luciferian witchcraft, which is never quelled or sated. the vampyre magickian will always move forward. transformation over time will change the course and mode of initiation, but the aim will be the same power and spiritual continuation. qlippothic vampyrism holds relevance to the vampyre magickian as it is a state of delving the depths of the subconscious and as some considered the infernal realms from which the subconscious mind opens to. the archdemons and qlippothic servitor demons manifest in the earth in numerous ways; however the very role in which they manifest is different than the archdemons. for instance, the archdemons rule the specific qlippothic spheres in a transcendent manner, that is, invisible to us t

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, or the abyss) facing the south- rahab, angel of violence, proud serpent of old, rise up from your depths and swell in my spirit. let pride of what i can do invigorate me to become more! let your spirit not be quelled, but like the storm-w

MICHAEL WYNN THE SOUL TRAVELERS

and civilizing the people of other kingdoms and races. he did not use his powers to force people, but instead preferred gentle persuasion. after returning to egypt, osiris was conspired against by his evil brother set, and 72 accomplices. set murdered his brother osiris by locking him in a coffer and throwing it into the--michael wynn's "the soul travelers" 10 nile river. instead of sinking into the depths of the nile river forever, which was the intention and expectation of the conspirators, the coffer sailed away quickly. set would eventually discover the coffin containing the body of his brother osiris in a hidden place. infuriated that his brother survived (in a sense, set cut osiris body into 14 parts and scattered the pieces, seeing to it that his brother would forever remain out of

ath upwards may include a snake--michael wynn's "the soul travelers" 61 famous phrases: transformation through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious one" robed in blue and gold and bearing in his hand the sevenfold key of eternity. who was the master dwelling in the mighty pyramid, the many rooms of which signified the worlds in space; the master whom none might behold save those who had been "born again? he alone fully knew the secret

called the guardian of the gate to the abyss. leviathan is commonly described as a writhing mass of demons bound in a single body. leviathan is also closely related to the primal goddess tiamat, because it said that she [leviathan] had been at war with the angel race before the fall of azazel. imagery of water is frequently related to the abyss, and so leviathan is called the serpent or dragon of the depths. i have also heard it remarked that it was another fallen angel, dagon, who bound leviathan in tartarus. satan [5.6] satan is easily the most enigmatic character in all the occult and mythology; no character out there is more shrouded in a cloak of names. i admit much remaining confusion regarding the details of this character because of the name game that magicians tend to play regardi

MICHAEL W FORD NOX UMBRA

conscious mind which grows and creates within it. seker, emerges illuminated with the black flame and then rises from the tomb "from the darkness of the tomb i awaken, i still live beyond the shadow! as i have dwelt in the necromantic twilight i become master of the shades of sah, do attend me greater and lesser familiar of the quarters, embrace my essence- zothoza unpu set heh! i am enthroned in the depths, of utter blackness and night i am death and resurrection. the one who drinks of the heart, whom is aligned with set-heh. i drink of the heat and feed upon the soul's blood. my role is the guardian of darkness! my sight is clear in the darkness, and i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarru! zazas zazas nasatanada z

of which "i" is revealed and may become. you will realize your goals, your potentials and weaknesses to emerge to one who is becoming as ahriman. as ahriman is a form of the adversary in a primal sense, the darkness of being is to be explored and perceived as an extension of self. the aspect of ahriman is as half-beast, werewolf type vampyre from. ahriman is a spirit of darkness, whom resides in the depths of the subconscious- the gates of arezura. one should focus on encircling the self in these shadows, which are revealed by the work itself. the essence of yatus/yatuk is the mysteries of sorcery within the self, the keys to the spirit of man. one works this type of considered dangerous black magick as the self-transformation through the image of the adversary. akhtya is the sorcerer on

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

MORALS AND DOGMA

f neighbor. masons carry these principles into the bosoms of their families and of society. while the sectarians of former times enfeebled the religious spirit, masonry, forming one great people over the whole globe, and marching under the great banner of charity and benevolence, preserves that religious feeling, strengthens it, extends it in its purity and simplicity, as it has always existed in the depths of the human heart, as it existed even under the dominion of the most ancient forms of worship, but where gross and debasing superstitions forbade its recognition. a masonic lodge should resemble a bee-hive, in which all the members work together with ardor for the common good. masonry is not made for cold souls and narrow minds, that do not comprehend its lofty mission and sublime apos

faithfully and fully, bring us at once to reflect upon the dignity of human nature, and the vast powers and capacities of the human soul; and to that theme we invite your attention in this degree. let us begin to rise from earth toward the stars. evermore the human soul struggles toward the light, toward god, and the infinite. it is especially so in its afflictions. words go but a little way into the depths of sorrow. the thoughts that writhe there in silence, that go into the stillness of infinitude and eternity, have no emblems. thoughts enough come there, such as no tongue ever uttered. they do not so much want human sympathy, as higher help. there is a loneliness in deep sorrow which the deity alone can relieve. alone, the mind wrestles with the great problem of calamity, and seeks the

the kabalah and the carpistes [greek ?a?p?st] of the gnostics. the idea that the true initiates and faithful become kings and priests, is at once persian, jewish, christian, and gnostic. and the definition of the supreme being, that he is at once alpha and omega, the beginning and the end--he that was, and is, and is to come _i.e, time illimitable, is zoroaster's definition of zerouane-akherene. the depths of satan which no man can measure; his triumph for a time by fraud and violence; his being chained by an angel; his reprobation and his precipitation into a sea of metal; his names of the serpent and the dragon; the whole conflict of the good spirits or celestial armies against the bad; are so many ideas and designations found alike in the zend-avesta, the kabalah, and the gnosis. we ev

luminary of heaven through the different signs of the zodiac. in the absence of osiris, typhon, his brother, filled with envy and malice, sought to usurp his throne; but his plans were frustrated by isis. then he resolved to kill osiris. this he did, by persuading him to enter a coffin or sarcophagus, which he then flung into the nile. after a long search, isis found the body, and concealed it in the depths of a forest; but typhon, finding it there, cut it into fourteen pieces, and scattered them hither and thither. after tedious search, isis found thirteen pieces, the fishes having eaten the other (the privates, which she replaced of wood, and buried the body at phil; where a temple of surpassing magnificence was erected in honor of osiris. isis, aided by her son orus, horus or har-oeri

mysteries strove to recall man to his divine origin, and point out to him the means of returning thither. the great science acquired in the mysteries was knowledge of man's self, of the nobleness of his origin, the grandeur of his destiny, and his superiority over the animals, which can never acquire this knowledge, and whom he resembles so long as he does not reflect upon his existence and sound the depths of his own nature. by doing and suffering, by virtue and piety and good deeds, the soul was enabled at length to free itself from the body, and ascend along the path of the milky way, by the gate of capricorn and by the seven spheres, to the place whence by many gradations and successive lapses and enthralments it had descended. and thus the theory of the spheres, and of the signs and i

ed to you in private; and that you must retain within yourself. our mysteries are not to be made known to strangers" st ambrose, archbishop of milan, who was born in 340, and died in 393, says in his work _de mysteries "all the mystery should be kept concealed, guarded by faithful silence, lest it should be inconsiderately divulged to the ears of the profane. it is not given to all to contemplate the depths of our mysteries. that they may not be seen by those who ought not to behold them; nor received by those who cannot preserve them" and in another work "he sins against god, who divulges to the unworthy the mysteries confided to him. the danger is not merely in violating truth, but in telling truth, if he allow himself to give hints of them to those from whom they ought to be concealed

red as the water freezes. confine a little of the same limpid element in a cylinder which enceladus or typhon could not have riven asunder, and apply to it intense heat, and the vast power that couched latent in the water shivers the cylinder to atoms. a little shoot from a minute seed, a shoot so soft and tender that the least bruise would kill it, forces its way downward into the hard earth, to the depth of many feet, with an energy wholly incomprehensible. what are these mighty forces, locked up in the small seed and the drop of water? nay, what is life itself, with all its wondrous, mighty energies--that power which maintains the heat within us, and prevents our bodies, that decay so soon without it, from resolution into their original, elements--life, that constant miracle, the nature

degree made known to you their metaphysical ideas as to the nature of the deity. much more remains to be done than it is within our power to do. we stand upon the sounding shore of the great ocean of time. in front of us stretches out the heaving waste of the illimitable past; and its waves, as they roll up to our feet along the sparkling slope of the yellow sands, bring to us, now and then, from the depths of that boundless ocean, a shell, a few specimens of alg torn rudely from their stems, a rounded pebble; and that is all; of all the vast treasures of ancient thought that lie buried there, with the mighty anthem of the boundless ocean thundering over them forever and forever. let us once more, and for the last time, along the shore of that great ocean, gather a few more relics of the p

an to feel aright the mute eloquence of nature? in the obscure physics of the mystical theologers who preceded greek philosophy, love was the great first cause and parent of the universe "zeus" says proclus "when entering upon the work of creation, changed himself into the form of love: and he brought forward aphrodite, the principle of unity and universal harmony, to display her light to all. in the depths of his mysterious being, he contains the principle of love within himself; in him creative wisdom and blessed love are united "from the first of days on these his love divine be fixed, his admiration; till in time complete what he admired and loved, his vital smile unfolded into being" the speculators of the venerable east, who had conceived the idea of an eternal being superior to all

ue god. moses carried orthodoxy out of egypt, and in the secret traditions of the kabalah we find a theology entire, perfect, unique, like that which in christianity is most grand and best explained by the fathers and the doctors, the whole with a consistency and a harmoniousness which it is not as yet given to the world to comprehend. the sohar, which is the key of the holy books, opens also all the depths and lights, all the obscurities of the ancient mythologies and of the sciences originally concealed in the sanctuaries. it is true that the secret of this key must be known, to enable one to make use of it, and that for even the most penetrating intellects, not initiated in this secret, the sohar is absolutely incomprehensible and almost illegible. the secret of the occult sciences is t

MOTTA MARCELO THE COMMENTARIES OF AL

's religion, our mind's science. shall he not have his ordered rite, his priests and poets, his makers of beauty in colour and form to adorn him, his makers of music to praise him? shall not his theologians, divining his nature, declare him? shall not even those who but sweep the courts of his temple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bo

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

which the greeks personified the powers of nature, which they saw in active operation around them. they beheld with awe, mingled with astonishment, the fire, stones, and ashes which poured forth from the summit of this and other volcanic mountains, and, with their vivacity of imagination, found a solution of the mystery in the supposition, that the god of fire must be busy at work with his men in the depths of the earth, and that the mighty flames which they beheld, issued in this manner from his subterranean forge. the chief representative of the cyclops was the man-eating monster polyphemus, described by homer as having been blinded page 115 and outwitted at last by odysseus. this monster fell in love with a beautiful nymph called galatea; but, as may be supposed, his addresses were not

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

contact with the spirit world fairly brief. your obsession with it can be the real danger. if you succeed in contacting the same spirit a number of times, the spirit will become familiar, sense your needs, take instruction readily, and help to bring your wishes into the here and now. a secret code of communication dreams, intuitions and hunches, visions and thoughts that will be sent to you from the depths of the astral world during your spells and rituals will show you the future with great accuracy but, like barry, at times you will doubt the impressions of your mind. until you are perfectly sure and confident of the messages the invisible inhabitants of the next dimension send to you, you can employ a powerful occult tool that will give visible evidence of the future, and reveal its se

ough dreams, visions and omens, and can see the future with their unseeing eyes. the signs and omens most people receive are simple everyday occurrences, but the act of noticing them is what makes them significant. the signs and omens that are noticed have a definite relation to the character of the events to come. dreams, intuitions and hunches, visions and thoughts that will be sent to you from the depths of the astral world during your spells and rituals will show you the future with great accuracy. divining the future with dice is done by a mere handful of people. you need three dice to foretell the future. the three dice should be cast into a circle measuring approximately 7 inches in diameter drawn on a piece of paper. on average, the predicted events will come to pass within seven d

ONYX TABLET OF SET

and a member of the priesthood, the high priest is also signaling his satisfaction that the priest is acting properly and is authorized to determine all actions that need to be taken to resolve the problem- c. if the conflict is between priests, the high priest is signaling his confidence that the priests can resolve their problems through their own efforts. doing so might be considered a test of the depth of their priesthood- d. if the conflict is between iii+ priest(s) and a more senior iii+ initiate, the high priest is signaling his satisfaction that the senior initiate is acting properly and is authorized to determine all actions that need to be taken to resolve the problem- e. however, if after serious consideration of the above, or when the high priest (or other mediator) has taken a

a possibility, then i am truly a "child" of whatever set actually is. my consciousness, less my physical body, is of such design. only in the sense that i have accepted such a possibility can i truly say i believe this to be true. what makes me unique even unto my "father" is that i am only like him; i am certainly not him- nor he me. the importance of this realization (1) the more i investigate the depth of my "soul, the more i will come to know my "father (2) if i recognize that what i think might be my "father" is actually myself, i can potentially become as he is- setamorphosis. xeper and remanifest. the eye of set this third degree phenomenon seems to be an enhanced intuitional perspective. it is not a literal eye, but a series or set of reflections based on the type and relevance of

PATH OF INITIATION

es of perception and understanding to open in the candidate (gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. knowledge and real wisdom, direct experience of the unseen world, and the ability to "reach into" the self, or the depths, to directly experience and mediate extra-sensory reality, causes what seem to be like "powers" or abilities to understand and influence some events in life. but this is only a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal transformation, a "road change" from the straight road of the common person, moving slowly through fated time, onto the crooked

PHILIP NEIL MYTHS LEGENDS EXPLAINED

eir father and uncle from xibalba, the gloomy underworld. years before they were born, their father hun hunahpu and uncle vucub hunahpu were challenged by one death and seven death, the lords of xibalba, to a game of tlachtli, the mayan ritual ball game. but they were tricked, sacrificed, and buried under the ballcourt. when the twins grew up and learned of their father s fate, they traveled into the depths of xibalba past many dangers to wreak vengeance. when they arrived, they defeated the lords of xibalba at tlachtli and were thrown into the house of lances where they were stabbed at by demons. they escaped, but were then shut up in the houses of cold, jaguars, fire, and bats. surviving all these, the twins boasted that they were immortal and, to prove it, were sacrificed and had their

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

. from the ashes must the gods and goddesses rise. some descended further, some became as angels of light. leviathan and samael descended, lucifer became and angel of light. belial would become an earth bound spirit who would transform into a demon. astaroth, wandering the earth on a great dragon. leviathan, a daemon who became of the ocean and would exist simultaneously with the astral plane and the depths of the sea. leviathan along with the other fallen angels became an ideal, a focus of strength whose power still remains within all of us. awaiting the moment of becoming, these daemonic atavisms exist on subconscious levels of the mind. the opening of such abyssic gates leads the psyche towards rising forth and becoming something of evolutionary progression. lucifer stands as the founta

tural balance. to ascend one must devour the energies that offer themselves. vampirism holds its foundation in dream and myth, forming strongly in a conscious reality, as one may know it. vampiric sorcery is a dangerous magick to control as it tests every point of mental strength one may have developed. if unbroken, can further strengthen the individual who would ascend to godhead. one must delve the depths of the psyche (abyss) in order to balance the holy light. thelema inadvertently supports and provides a significant foundation for the like-minded individual who seeks this light. the vampiric sorcerer is not one who once the image of the self, the facade is stripped away, would simply vanish from lack of substance. the sorcerer would already have developed a strong body of light throug

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

e holy name the lower unity the world of briyah creation the world of yetzirah formation the world of asiyah action everything that g-d desired he did hechalot u malachim the chambers& angels kelipat nogah the intermediary shell olam hashafel the lowly world part two: contemplation& meditation what is contemplation hitbonenut girsah surface study length, width& depth height chochmah, binah& da at the depth of a concept iyun deep analysis (hitbonenut) da at concentration "meditation" chochmah wisdom "be understanding with wisdom, and wise in understanding" binah& tvunah (comprehension& application) love& fear of g-d the effects of hitbonenut the purpose of hitbonenut part three: divine inspiration divine inspiration bodies without souls false excitement of the emotions divine excitement or

ere is not just one way that it may be understood. it may be examined from various different angles. this is similar to the width of a river. 2) the length of a concept is that it can be brought down through allegories and analogies, until it can even reach the level of a child. this is similar to the length of a river. it begins high in the mountains and flows down until it reaches sea level. 3) the depth of a concept is similar to the depth of a river. it is its underlying current. the depth of a concept is its underlying point. now, according to the depth of the concept, will be its length and breadth. this too, is similar to a river. the depth and strength of the undercurrent will determine the amount of excess water that spreads from the depth to create a length and breadth. however

depth of a concept is similar to the depth of a river. it is its underlying current. the depth of a concept is its underlying point. now, according to the depth of the concept, will be its length and breadth. this too, is similar to a river. the depth and strength of the undercurrent will determine the amount of excess water that spreads from the depth to create a length and breadth. however, in the depth itself, there is no length and breadth. if there is a deep subject such as medicine, then automatically there will be a great width and length to its understanding. a short subject, such as how to play tic tac toe, is not very deep at all. therefore, there is only one simple way to explain it. it has a narrow width and a short length because it is not deep. all this applies to the matter

nd breadth. if there is a deep subject such as medicine, then automatically there will be a great width and length to its understanding. a short subject, such as how to play tic tac toe, is not very deep at all. therefore, there is only one simple way to explain it. it has a narrow width and a short length because it is not deep. all this applies to the matter of comprehension, called binah. now, the depth of a river reaches all the way to its source, in the spring. likewise, the depth of a comprehended concept flows from, and reaches back, to its source in the spring of chochmah. chochmah is the insight and intuition which flashes into the comprehending mind of binah, seemingly materializing from nothing to something. this corresponds to the trickle of water that flows out of the inner de

source of the river. now, just as there is a length, width and depth in the comprehension of binah, likewise, there is a length, width and depth in the spring of chochmah. its depth is the source of the insight itself, before it spreads forth to break out as drops into the comprehension of binah. this corresponds to the original source of the spring as it is in the aquifer, deep under the earth. the depth of the concept as it is comprehended in binah is not at all comparable to its depth in chochmah itself. this is because the depth of chochmah is the source of all concepts, whereas the depth of the comprehension of binah is just the depth of a specific subject or detail. hitbonenut- contemplation and analysis as mentioned above, chochmah is the flash of intuitive insight. using the analo

, to bring it down, into tangibility, all the way until even a child may understand it. 2. the breadth of a concept in binah corresponds to chochmah of binah. this is because chochmah (insight) is what gives breadth to an explanation. in other words, when one thoroughly understands two different wisdoms, like medicine and physics, he will see the correlation between the two. this is a breadth. 3. the depth of a concept in binah corresponds to keter of binah. this is because keter is the essential point of the concept, from which the width and length spread forth. in binah this depth is called omek hamoosag (the depth of comprehension. in chochmah the three dimensions are as follows; 1. the length of the concept in chochmah corresponds to binah of chochmah. this is the power of explanation

her, it is the potential for tangible explanations and comprehension of any wisdom and explanation. 2. the breadth of the concept in chochmah corresponds to chochmah of chochmah. the breadth of chochmah is how every individual intellect and wisdom exists as one in its source in chochmah. it is the source of the fact that two individual intellects can be interrelated to form a breadth in binah. 3. the depth of the concept in chochmah corresponds to keter of chochmah, which is the desire to bring all wisdom into being. this is the source and depth of all wisdom in contrast to the depth of an individual wisdom in binah) chaga"t of abba and imma now, the second level of the intellect constitutes the emotions of chochmah and the emotions of binah. in binah this is intellect in a way of comprehe

ower of attention and concentration to connect to a subject matter. it is for this reason that it says that toddlers do not have thought, because they have a weak attention span. as explained earlier, da at (attention) is the vessel for comprehensive and analytical thought. therefore, to the degree of da at that one possesses, will be his capacity for the analytical thought of binah (nonetheless, the depth of the thought can only be according to the depth of the subject being comprehended, as mentioned earlier) the dividing and combining of the letters we must now understand the powers to divide and combine the letters of thought, on the third level which is "thought of thought. through this, we will gain insight into the source of the powers to divide and combine the letters of speech. as

ing of the letters we must now understand the powers to divide and combine the letters of thought, on the third level which is "thought of thought. through this, we will gain insight into the source of the powers to divide and combine the letters of speech. as explained earlier, binah is the analytical comprehension and explanation of a subject to its length and breadth. when one is thinking into the depth of a subject, since his mind is into the depth of comprehension, it is not yet divided into actual divisions and combinations of letters. rather, it is completely in machshevet sechel, which, as mentioned before, is the matter of thinking the meaning in a holistic manner. for example, when i think "car" and when an automobile mechanic thinks "car, we are both holistically thinking the sa

fically "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 comprehendible. or as in the example of allegories, it is specifically through the allegory that the concept stands out in a way of comprehension, rather than if he were to attempt to explain it without an allegory. in general, the nogah of the ten sefirot is the aspect of these qualities "standing out" and "being felt. summary of th

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

ion& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore, now delve into the methodology of kabbalistic contemplation. in essence, hitbonenut (contemplation) is the strong gazing of the mind into the depth of a subject. in other words, one examines the subject in his mind until he understands it in all its parts and details. in the terminology of the talmud, this is called iyun (in depth analysis. there are two basic methods of study. the first is called iyun in depth analysis, and the second is called girsah (surface study. girsah surface study girsah surface study, is the understanding o

imself, which will make the concept more accessible and "graspable" to him. 2) the width of a concept is the many different ways and angles in which it may be understood. in other words, a single concept may be explained or viewed from many different perspectives and approaches, rather that just single way. this is what gives "breadth" to the concept. this is analogous to the width of a river. 3) the depth of a concept is analogous to the depth of a river. the depth of the river is its undercurrent and its "strength. in its depth, the river does not have much of a width. nonetheless, it is from the power of this depth, the force of the undercurrent, from which the width and length overflow. likewise, in a concept, the depth of the concept is what brings about its length and breadth. this i

of a concept is analogous to the depth of a river. the depth of the river is its undercurrent and its "strength. in its depth, the river does not have much of a width. nonetheless, it is from the power of this depth, the force of the undercurrent, from which the width and length overflow. likewise, in a concept, the depth of the concept is what brings about its length and breadth. this is because the depth of the concept is its essential point even before it spreads to the length and breadth of explanation. this is called, omek hamoosag (the depth of that which is being grasped. the game of "tic-tac-toe" is not deep at all. therefore, it has little breadth, in that it may be explained in only one way. because it is not deep, it is also short. in order to be explained it need not be investe

ah (insight) is called ain (nothingness, whereas binah (comprehension, is called yesh (somethingness, because just as a spring begins deep beneath the ground where it is unseen, so too the faculty of chochmah cannot be comprehended. one cannot have direct consciousness of chochmah itself. chochmah only becomes revealed in intuitive flashes which spring forth into the comprehending brain of binah. the depth of a concept from the above, we understand that the depth of a concept is its essential point as it flashes from the spring of chochmah. in other words, it is the flash of intuitive insight into the subject, which is its depth. how is it, then, that one reaches the depth of a concept to have a flash of intuitive insight and understanding of the concept as a whole? how does one achieve th

its essential point as it flashes from the spring of chochmah. in other words, it is the flash of intuitive insight into the subject, which is its depth. how is it, then, that one reaches the depth of a concept to have a flash of intuitive insight and understanding of the concept as a whole? how does one achieve this inspirational flash of understanding into the subject matter? the way to attain the depth of a subject matter, the omek hamoosag (the depth of that which is being comprehended, is solely through the contemplative method called iyun (deep analysis. it is only through climbing the length of the revealed knowledge, and delving to the depth of the concept, keeping his mind focused on analyzing it until he understands each particular nuance of the concept clearly and thoroughly, t

ic flash of intuitive insight into the subject will result. this seminal flash of intuitive insight contains within itself, in a way of a heyulie, all the length and breadth of the explanations that come out of it. iyun deep analysis (hitbonenut) for example, only one who has invested himself into the deep study of medicine will have innovative insight into it. this is because he has reached into the depth of the subject, at its very source, from where the drops of insight bubble forth. in contrast, one who has not studied and analyzed medicine deeply will never have a flash of insight into the field of medicine. if he thinks he does, he is merely having delusional imaginations. now, the contemplation of iyun constitutes keeping one s mind on the concept and greatly analyzing both its exte

he mind with great breadth. for this reason binah is called rechovot hanahar (the expanse of the river. this is the close examination of all the many details and particulars of the subject. from the above we understand that the faculty of da at (concentration) is a vessel for the faculty of binah (analysis, and must precede it. in other words, the ability for deep analysis will be commensurate to the depth of concentration. one who does not have a deep concentration cannot penetrate to the very core of the subject. he will only be capable of surface level understanding. in contrast, one who has deep concentration will have the ability to analyze to the very depth of the subject and bring out new insights from its depth "meditation" from the above it is clear that the order of deep contempl

t over and over in his mind in an attempt to truly understand all the particulars of the concept and the relationships between its various components. however, what he is actually trying to understand is the very essence of the concept. the automatic result of the concentration of da at coupled with the analysis of binah is an insightful flash of understanding (chochmah) into the subject. this is the depth of intellect, which is the spring of chochmah from where flashes of insight trickle forth into the comprehension of binah, like lightning bolts. from the examination of these three faculties of the mind, it becomes clear that all forms of "meditation" consisting of mantras and concentration exercises etc. which purport to bring about "insight into true reality" are false by definition. a

these flashes of understanding come from the "ein (nothingness) of chochmah into the yesh (somethingness) of binah, that is, they take on tangibility within the "grasp" of binah, in a way of a "somethingness. in chochmah too, there is length, breadth and depth, just as there is in binah. this is to say that even though a spring may be concealed beneath the ground, it, nonetheless, has dimensions. the depth of the spring is the aquifer, which is its subterranean source in the depths of the earth. from this depth there spread forth a length and breadth, until drops of water trickle forth into revelation as the beginning of the river. this being the case, the terms ein (nothingnesss) and yesh (somethingness) are relative. binah is only called "something" relative to its depth, which is the "n

somethingness) are relative. binah is only called "something" relative to its depth, which is the "nothingness" of chochmah. however, chochmah is likewise called a yesh (something) relative to its depth, as stated "chochmah is found from "nothingness. be understanding with wisdom, and wise in understanding from the above, we understand that there are different depths within the intellect, such as the depth and source of chochmah (insight) and the depth and source of binah (comprehension. this clarifies the statement in sefer yetzirah "be understanding in wisdom, and wise in understanding" this statement refers to binah of chochmah and chochmah of binah. be wise in understanding, refers to chochmah of binah (insight of comprehension. this is the innovative insight into the subject of one s

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

hat moses caused was back-to-back, while that which solomon caused was face-toface. 22 numbers 3:2. 23 megilah 31b. 24 deuteronomy 34:10. 25 1 kings 5:11. the arizal on parashat yitro (2) 308 moses in hebrew is mosheh (mem-shin-hei) and solomon is shelomo (shin-lamed-mem-hei. if you say: how could solomon accomplish what moses could not accomplish? the answer is that moses found [reality] sunk in the depths of evil and exile, and with [his] great [spiritual] power brought it out and rectified it [such that the partzufim were positioned in holiness, albeit only] back-to-back. then, when solomon came, he found [reality relatively] rectified; all he had to do was rotate [the partzufim] to face each other, and this is done easily. it is much harder to bring reality from evil into holiness than

generation of] those who love me and keep my commandments h refers. the arizal will now explain the significance of the number 2000 in this context. regarding these two thousand [generations, their significance is found in what we explained in sha far ruach hakodesh6 regarding a specific meditation based on the verse, gpreserving kindness unto two thousand generations. h7 we explained there that gthe depths of the sea, h8 i.e, the realm of evil, draw sustenance from two divine names that both begin with the letter alef, namely: adni and elokim, which are the forces of the sources of judgment. adni and elokim are associated with the sefirot of malchut and binah, respectively. binah is the principle of judgment in the intellect, which sifts through the implications, applications, and ramific

far hayechudim 3; sha far hakavanot, introduction to the discourses on rosh hashanah 90b. 7 exodus 34:7. 8 micah 7:19; psalms 68:23. the arizal on parashat yitro (2) 311 in holiness, their manifestation is called gthe thousands h and is referred to in the phrase gpreserving kindness unto two thousand generations. h the righteous are judged from these names. in evil, their manifestation is called gthe depths of the sea, h or gappallingly [pela fim. h the descent of the completely wicked there [to be destroyed] in evil is referred to in the verse, gand she sank appallingly, h9 the opposite of gthousands. h pela fim is spelled pei-lamed-alef-yud-mem. the word for gthousands h (alafim) is spelled alef-lamed-pei-yud-mem. the yud-mem that ends these two words is a suffix that makes the word the

d live before g-d to make atonement on it [and] to send it to azazel into the desert. h1 the plain meaning of azazel is a cliff; the goat sent to azazel was thrown of a desert cliff to its death.2 the mystical significance of azazel is samael3 and the nukva of the luminous [shell, to whom the goat is given. they [samael and the evil nukva, the male and female [principles of evil] are also called gthe depths of the sea h.what remains after the dross of the kings [of edom] are purified.and gthe shadow of death. h as we have seen previously, samael is the name given to the evil partzuf of z feir anpin. just as the partzufim exist in each of the four holy worlds, so do they exist in each of the four realms of evil. the four realms of evil are called gshells, h contrasting with the fruit or mea

he gluminous shell. h these four realms of evil are all alluded to in the vision of ezekiel: gi saw, and behold, there was [1] a stormy wind coming from the north [2] a great cloud, and [3] a flashing fire, and [4] a luminescence surrounding it c. h4 the gdepths of the sea h refers to the verse, ghe will return, he will have mercy on us; he will conquer our iniquities and cast all their sins into the depths of the sea. h5 the phrase gthe shadow of depth h refers (among others) to the verse, geven though i walk through the valley of the shadow of death, i will fear no evil; your rod and your staff comfort me. h6 as we will see, the hebrew for these two phrases consists of the same letters. the gkings of edom h refers, as we have seen previously, to the sefirot of the world of tohu, which co

minous [shells] of beriah, yetzirah, and asiyah, their children, are called aza and azel. the word for goat is eiz (ayin-zayin. the gchildren h of the goats of atizlut are called aza (ayin-zayin-alef, a derivative, aramaic form of ggoat h and azel (ayin-zayin-alef-lamed, meaning ggoat-god. h together [these two goat-offspring] are called azazel, just like the words for gthe shadow of death h and gthe depths h comprise both of them, gshadow h referring to the male and gdeath h to the female. azazel can thus be seen as a contraction of aza and azel. the word for gthe shadow of death h is tzalmavet, itself a contraction of the words for gshadow h (tzeil) and gdeath h (mavet. the letters that form this word (tzadik-lamed-mem-vav-tav) can be permuted to spell gdepths h (metzulot: mem-tzadik-lam

light, and gdeath h is the result or expression of this evil, i.e, being cut off from holiness, the source of life. thus it is written, gthe feet [of a forbidden woman] descend unto death. h11 7 3:101. 8 see also zohar 2:178b, 3:60b. 9 on parashat metzora, 1st installment. 10 2:108b. the arizal on parashat acharei mot (2) 485 thus, when the goat is sent to azazel, g[g-d] casts all their sins into the depths of the sea, h12 as is stated in the zohar.13 this is so since azael and the gdepths of the sea h are mystically synonymous, as stated. since these goats derive from the holy nukva and her leftovers, they manifest strong judgment, as stated in the zohar.14 we have explained previously that nukva must evince strict judgment in order to differentiate between holiness and evil. when this ju

itting. h this form is repeated in abbreviation several other times. the second form is that given in micah 7:18-20: gwho is a g-d like you, who pardons iniquity, and forgives the transgression of the remnant of his heritage? he does not maintain his anger forever, because he delights in kindness. he will again have mercy upon us; he will suppress our iniquities. you will cast all their sins into the depths of the sea; you will show truth to jacob, kindness to abraham, as you have sworn to our fathers from days of old. h as we explained previously, the divine attribute of forgiveness and mercy is indicated in kabbalah by the beard. these thirteen attributes of mercy, then, correspond to the thirteen parts of the beard. the correspondence between both versions and the beard is as follows: 2

5 suffering he does not maintain his anger forever the lack of hair in the middle of the hair under the lower lip 6 abundant in kindness because he delights in kindness the hair of the jaw bone 7 and truth he will again have mercy upon us the lack of hair on the cheeks 8 storing kindness he will suppress our iniquities the upper layer of the beard 9 to thousands you will cast all their sins into the depths of the sea the short hairs between the upper and lower layers of the beard 10 bearing iniquity you will show truth to jacob the small hairs near the throat 11 and transgression kindness to abraham the fact that these small hairs are all of equal size 12 and sin as you have sworn to our fathers the lack of hair in the mouth 13 and acquits from days of old the lower layer of the beard wha

6b. 11 mechilta, yitro. 12 isaiah 58:1. the arizal on parashat haazinu 824 you h.i.e, the heavens, or the holy elite. git is fitting that i speak [i.e, communicate the difficult, esoteric aspects of the torah. h and this is also why he spoke in the first person[ gi shall speak h: since he was talking about the esoteric dimension of the torah, he referred to it as his own, and he was speaking from the depths of his own heart. moses was obviously the most qualified to study the esoteric aspect of the torah, and thus he considered this aspect of the torah to be ghis, h so to speak. glisten, o holy ones, and i will teach you the difficult, esoteric aspect of the torah, which is the aspect most dear to my heart. h but the exoteric dimension is suited [even] for the common folk, so [when referri

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

is commentary to the secret of the golden flower, dr. c. g. jung remarks that this figure represents "a line or principle of life that strives after superhuman, shining heights" at the base of the tree stands eve, the nephesch or unconscious who, in opposition to this divine genius, stands for the dark "earthborn, feminine principle with its emotionality and instinctiveness reaching far back into the depths of time, and into the roots of physiological continuity" between the two stands adam, supported by the fundamental strength of eve, the ruach or ego not yet awakened to a realisation of its innate power and possibility. from the larger point of view he represents the race as a whole and "is the personified symbol of the collective logos, the 'host, and of the lords of wisdom or the heav

up, but they are not required for the exam) the river naher flows forth from the supernal eden and in daath it is divided into four heads- pison: fire-flowing to geburah where there is gold <145> gihon: water-the waters of mercy, flowing into chesed. hiddikel: air-flowing into tiphareth. phrath (euphrates: earth- flowing into malkuth. 74 the golden dawn: volume i book one it is written 'ln daath the depths are broken up and the clouds drop down dew" the word naher has the meaning 'perennial stream1-'never failing waters' as opposed to other words mearung torrent or brook. the river going out of eden is the river of the apocalypse, the waters of life, clear as crystal proceeding from the throne, on either side of the tree of life, bearing all manner of fruit. thus the rivers form a cross a

he fan, lamp, cup and salt and replaces them in their right places on the altar, round the diagram. hiero (holding cubical cross) the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of 22 squares externally, thus referring to the 22 letters that are placed thereon. twenty-two are the letters of the eternal voice, in the vault of heaven; in the depth of earth; in the abyss of water; in the all- presence of fire. heaven cannot speak their fullness- earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them in water. he hath whirled them aloft in fire. he hath sealed them in the air of heaven. he hath distributed them through the planets. he hath assigned unto them the twelve constellations of the univer

h latter is represented by the great red dragon coiled beneath, having seven heads (the seven infernal palaces) and ten horns (the ten averse sephiroth of evil, contained in the seven palaces. and a river naher went forth out of eden, namely from the supernal triad, to water the garden (the rest of the sephiroth, and from thence it was divided into four heads in daath, whence it is said "in daath the depths are broken u and the clouds drop down dew" the first head is pison, which ifo' wsinto geburah (whencet here is gold) it is the river of fire. the second head is gihon, the river of waters, flowing into chesed. the third is hiddekel, the river of air, flowing into tiphareth, and the fourth which receiveth the virtues of the other three, is phrath, euphrates, which floweth down <115> upon

us, thy mobile and changeful 180 the golden dawn: volume 11 book two creatures, in the great tempests, and we shall tremble before thee. speak to us also in the murmur of the limpid waters, and we shall desire thy love. 0 vastness! wherein all the rivers of being seek to lose themselves- which renew themselves ever in thee! 0 thou ocean of infinite perfection! 0 height whichreflectest thyself in the depth! 0 depth which exhalest into the height! lead us into the true life, through intelligence, through love! lead us unto immortality through sacrifice, that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins! amen. hierophant makes with his sceptre, the banishing circle and pentagrams in the air before the tablet. depart ye in pe

to a seat west ofthe altar, and returns to place. hiero (rising) i arise in the place of the gathering of the waters, through the rolled back cloud of night. from the father of waters went forth the spirit, rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering waters. terrible was the silence of that untreated world- immeasurable the depth of that abyss. and the countenances of darkness half-formed arose- they abode not- they hasted away- and in the darkness of vacancy, the spirit moved and the lightbearers existed for a space. i have said darkness of darkness- are not the countenances of darkness fallen with kings? do the sons of the night of time last for ever? and have they not yet passed away? before all things are the

and they trembled. the deluge of waters rolled by. the deep uttered his voice and lifted up his hands on high. the sun and the moon stood still in their habitations. at the light of thine arrows they went- at the shining of thy glittering spear. thou didst march through the land in indignation. thou didst thrash the heathen in thine anger. thou didst march through the sea with thy horses- through the depth of the mighty waters. hegemon leads practicus to hiero and gives hiero the calvary cross. the calvary cross of ten squares refers to the ten sephiroth in balanced disposition, before which the formless and the void rolled <142> back. it is also the opened out form of the double cube and of the altar of incense. places cross aside. the 27th path of the sepher yetzirah which answereth unto

eation, the immortal cross of light. second this place was entitled by our still more ancient fratres and sorores, the tomb of osiris onnophris, the justified one. third the shape of the tomb is that of an equilateral heptagon, a figure of seven sides. second the seven sides allude to the seven lower sephiroth, the seven palaces, and the seven days of creation. seven is the height above. seven is the depth beneath. third the tomb is symbolically situated in the centre of the earth, in the 'p. r k. th: paroketh, the veil between the outer order of the golden dawn and the inner order of the red rose and gold cross. h.s. 224 the golden dawn: volume 11 book three <202> mountain of the caverns, the mystic mountain of abiegnus. third the meaning of this title of abiegnus- abi-agnus, lamb of the

these four was made the foundation of the fraternity in europe. these worked and studied at the writings and other knowledge which c. r c. had brought with him, and by them was some of the magical language transcribed (which is that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book m were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights- even unto the throne of god himself, and includeth even archangels, angels and spirits. the golden dawn: volume zz book three these four fratres also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of estab

sorores? second the tomb of osiris onnophris, the justified one. chief associate adeptus minor, of what shape was the vault? third it is that of an equilateral heptagon or figure of seven sides <271> chief mighty adeptus major, unto what do these seven sides allude? second seven are the lower sephiroth, seven are the palaces, seven are the days of the creation; seven in the height above, seven in the depth below. chief associate adeptus minor, where is this vault symbolically situated? third in the centre of the earth, in the mountain of caverns, the mystic mountain of abiegnus. chief mighty adeptus major, what is this mystic mountain of abiegnus? second it is the mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation. chief associate adeptus minor, wh

REGARDIE TALISMANS

is incorporates most of the important symbols pertaining to saturn, in its higher spiritual aspects. the concentrated effort to draw or paint this talisman would in itself go far towards correcting the flightiness and the scattering of mental energies which seems so often to accompany the airy signs. meditation on the almost infinite meanings of these saturn symbols should also help to implant in the depths of the psyche the spiritual essence required. some form of ritual consecration should be attempted, after which the talisman, wrapped in an indigo silk pocket, should be carried on the person all the time. the student should also seriously consider the advisability of making a talisman for each one of the seven ancient planets, and thus a different one for use every day of the week. in

RELIGIOUS TENANTS OF THE YEZIDI

nders, and some of my virtues are seen in the things that exist. and i am he to whom the flinty mountains bow, they are under me, and ask to do my pleasure. and i am he before whose majesty the wild beasts wept; they came and worshipped and kissed my feet. i am adi of the mark, fr. 2 a wanderer, the all-merciful has distinguished me with names. and my seat and throne are the wide-spread earth. in the depth of my knowledge there is no god but me. these things are subservient to my power. how, then, can ye deny me, o mine enemies? do not deny me, o men, but yield, that in the day of the resurrection you may be happy in meeting with me/ fn. 1. the fa ade of the temple at sheikh adi bears the figure of a lion and serpent, as may be seen from the sketch already referred to. fn. 2. the original

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

n: further knowledge.suffragan:let him enter and advance to the centre of the sacred hall by the 4 steps of wisdom.the aspirant makes the 4 steps when near the centre of the hall, placing hand to heart each timeand finally bowing.celebrant:my brother, whence came you?conductor:from a land of shadows, where the blessings of knowledge but rarely penetrate.celebrant:where stand you now?conductor: in the depths of the earth, my hands extended to the north and to the south.aspirant stands in a crucified form as instructed.and my desire is to approach the radiant east and rejoice in the perfect light.rituals of the societas rosicrucianis in angliasecond section11 celebrant:you are worthily inspired my brother. i approve and commend your zeal, but your progress to thegoal of truth must be slow an

you in our modem system of ethics and general metaphysics, we adhere to the oldfables and legends pertaining to the rosicrucian society, and accordingly introduce you to so muchof the habits, customs and manners of living of those philosophers and the general arrangement oftheir home, as is essential at the present time for your just appreciation of our theme. listen!historical narrativeburied in the depths of solitude, far from the sight and sound of human life, partly rock-hewn andpartly constructed of massive stone closely and carefully placed in position, were three clusteringand connecting, but equally sized compartments; so completely and studiously compacted anddeadened in their structure and approach that the outside world could not know of their existencewere the roar of thunder

e symbol of the sun, of truth, will precede you in your further search. incharge of your conductor, therefore, follow the bearer of the torch.the guard. of c. retires to his station, and the torch bearer precedes the conductor of n. andpracticus, as they make four circuits of the hall, during the hymn.wake the lute and quiv222ring stingsmystic truths urania brings,friendly visitant, to theewe owe the depths of rosary.fairest of the virgin choir,warbling to the golden lyre,welcome, here they art prevail,hail, divine urania, hail.here in friendship's sacred bower,the downy-winged and smiling hournirth invites, and social song,nameless mysteries amongcrown the bowl, and fill the glass,to every virtue, every grace,to the brotherhood resoundhealth, and let it thrice go round.we restore the time

provethat the agency of planets in causing solar disturbances is powerful to influence the great luminary incausing terrestrial cyclones and earthquakes, and that great magnetic and meteorologicaldisturbances over the entire globe are effected.cond. of n.:we were taught in the council that astronomy was an exact science, then why these uncertaintiesand trusting to a future?3rd philos.:mark well, the depths of space lead into infinity in the universe, the invention of the galileantelescope has but opened the eyes of the mind and our instruments though numerous, may beimperfect. the telescope has revealed the aberration of light, the proper motion of the stars, thedetermination of the sun222s distance and the distances of the stars, and we hope soon to know theirvelocity, we have the cosmol

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

e king of air, water, earth and fire; but to reign over these four living creatures of symbolism, it is necessary to conquer and enchain them. he who aspires to be a sage and to know the great enigma of nature must be the heir and despoiler of the sphinx: his the human head, in order to possess speech; his the eagle's wings, in order to scale the heights; his the bull's flanks, in order to furrow the depths; his the lion's talons, to make a way on the right and the left, before and behind. you therefore who seek initiation, are you learned as faust? are you insensible as job? no, is it not so? but you may become like unto both if you choose. have you overcome the vortices of vague thoughts? are you without indecision or capriciousness? do you consent to pleasure only when you will, and do

s, in such a way that, through sympathy, whether of inclination or obsession, we possess one another reciprocally and identify ourselves with those whom we wish to affect. reactions against such dominations may cause the most pronounced antipathy to succeed the liveliest sympathy. love has a tendency to unify beings; in thus identifying, it renders them rivals frequently, and hence enemies, if in the depth of the two natures there is some unsociable disposition like pride. to fill two united souls with pride in an equal degree is to disjoin them by making them rivals. antagonism is the necessary consequence of a plurality of gods. when we dream of any living person, either his sidereal body presents itself to ours in the astral light or at least a reflection thereof, and our impressions at

operator must have been given over body and soul to evil and justly deserved the universal and irrevocable reprobation expressed by the allegory of hell. that human souls could descend to such an abyss of crime and madness must assuredly aston90 the doctrine of transcendental magic ish and afflict us. but is not such gulf needed as a basis for the exaltation of the most sublime virtues? does not the depth of infernus demonstrate by antithesis the infinite height and grandeur of heaven? in the north, where the instincts are more repressed and deep rooted; in italy, where the passions are more unreserved and fiery, charms and the evil eye are still dreaded; the jettatura is not to be braved with impunity in naples, and persons who are endowed unfortunately with this power are even distingui

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

with love upon her sisters; clothed in her glittering robe, her forehead crowned with diamonds, she smiles as she chants her morning and evening canticle; she enjoys an eternal repose which nothing can disturb, and moves solemnly forward without departing from the rank assigned her among the sentinels of light. but the wandering comet, dishevelled and of sanguinary aspect, plunges hurriedly from the depths of heaven and flings herself athwart the peaceful spheres, like a chariot of war between the ranks of a procession of vestals; she dares to face the burning spears of the solar guardians, and, like a bereft spouse who seeks the husband of her dreams during widowed nights, she penetrates even unto the inmost sanctuary of the god of day; again she escapes, exhaling the fires which consume

ntelligence is not happy in affirming god, except by its liberty to deny him. now, the intelligence which denies, invariably affirms something, since it is asserting its liberty. it is for this reason that blasphemy glorifies god and that hell was indispensable to the happiness of heaven. were the light unrepelled by shadow, there would be no visible forms. if the first angels had not encountered the depths of darkness, the child-birth of god would have been incomplete, and there could have been no separation between the created and essential 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

p of plants: thee we adore and thee the invoke! speak unto us, thine inconstant and unstable creatures, in the great tumults of the sea, and we shall tremble before thee; speak unto us also in the murmur of limpid waters, and me shall yearn for thy love! o immensity into which flow all rivers of life, to be continually reborn in thee! o ocean of infinite perfections! height which reflects thee in the depth, depth which exhales thee to the height, lead us unto true life by intelligence and love! lead us to immortality by sacrifice, that we may be found worthy one day to offer thee water, blood and tears, for the remission of sins! amen. fire is exorcised by the sprinkling of salt, incense, white resin, camphor and sulphur; by thrice pronouncing the three names of the genii of fire: michael

of tyrants and the bonds of error, are foretold clearly for the end of the fourth age, and the recurrence of the cataclysm, exhibited at first from afar, is portrayed in the fulness of the book of hermes 143 time. the description of the cataclysm and its duration; the new world emerging from the waves and spreading in all its beauty under heaven; the great serpent, bound for a time by an angel in the depths of the abyss; finally, the dawn of that age to come, prophesied by the word, who appeared to the apostle at the beginning of the poem: ehis head and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. and he had in his right hand seven stars:

the great serpent awaiting the wakening of the ages. h the author connects this sublime allegory of st. john with that of daniel, wherein the four forms of the sphinx are applied to the chief periods of history, where the man-sun, the word-light, consoles and instructs the seer. gthe prophet daniel beholds a sea tossed by the four winds of heaven, and beasts differing one from another come out of the depths of the ocean. the empire of all things on earth was given them for a time, two times, and the dividing of time. they were four who so came forth. the first beast, symbol of the solar race of seers, came from the region of africa, resembling a lion and having eagle's wings: the heart of a man was given it. the second beast, emblem of the northern conquerors, who reigned by iron during th

ROBERT KIRK WALKER BETWEEN WORLDS

oking spirits possessing and supporting them [such as] when they walk on deep waters and tops of houses without danger, when asleep, and in the dark. for it is [in] no way probable that mere apprehension and strong imagination [could be the cause of] setting the animal spirits [of the human constitution] working to move the body [nor could the animal or vital energies] preserve it from sinking in the depth or falling down headlong when asleep, any more than when awake, the body being then as ponderous as before. and it is hard to attribute it to a spirit flatly evil and enemy to man, because the noctambulo returns to his own place safe. and the most furious tribe of the daemones are not permitted by providence to attack men so frequently either by night or by day; for in our highlands, as

RUBY TABLET OF SET

. 2. the mystery of the first mystery "but he who shall have received the complete mystery of the first mystery of the ineffable, that is to say, the twelve mysteries of the first mystery, one after another. shall have the power of exploring all the orders of the inheritance of light, of exploring from without within, from within without, from above below, and from below above, from the height to the depth, and from the depth to the height, from the length to the breadth, and from the breadth to the length; in a word, he shall have the power of exploring all the regions of the inheritances of light, and he shall have the power of remaining in the region which he shall choose in the inheritance of the light-kingdom" 3. the gnosis of jesus the mystery of the ineffable "that mystery knoweth w

ription of how he became interested in all this, back in the 50's, is especially peculiar. he, of swiss origin, married a woman born in russia. one day, walking in a park, he was shocked to find that while he regarded the wild "toadstools" with indifference and mistrust, his wife hailed them as old friends, calling each species by a folk name and even going so far as to gather some for the table. the depth of the difference in their attitudes seemed so bizarre to him that he began to look into myths, folk tales, and words used by each culture, trying to understand the reason for it. he eventually concluded that the roots of such a radical difference must lie in some type of religious taboo. this led him to investigate the evidence for use of mushrooms in religious cults. the "heart" of his

gestures, or maybe lack of them, make me feel like i'm a loser? 4. do i admit to anyone that i need them just for "moral support" or do i have to have a "good excuse" to get the attention of someone i admire? 5. am i comfortable sharing my feelings with those in my life situation, or do i feel like i am imposing upon them. or do they treat me like i am a pain? 6. can i within ritual draw up from the depths of my self strong feelings of selfworth and security? stage iii: initiative with responsibility. this is the stage that perhaps gets bantered about most by amateur psychologists. the issues of guilt from unresolved or poorly resolved tasks within this stage may set the groundwork for a real festering of soul. since the effect of guilt is to "carry a monkey on my back" because someone el

f my favorites, for here we find that christian allegations refute their own testimony. if one is known as rich, how and why do christians acknowledge the individual as poor, unless their motive is un-christian, and if such motive be non-christian, be such motive satanic? revelation 2:24 but unto you i say, and unto the rest of thyatira, as many as have not this doctrine, and which have not known the depths of satan, as they speak; i will put upon you none other burden. hope you like this as much as i. this looks as though christians have authority to take their "gospel" to areas unknownst of christian principles. however, what is really explained here is while christian missionaries pursue undeveloped areas with a passion, satan will pursue developed christian areas with a passion. satani

e, as we saw in the analysis of all other religions. the mysteries of the temple of set are largely of the subjective realm, and utilize the rational and non-rational to access their truth. by this i mean that we not only study everything we can, discuss it, and learn from each other, but we also value and develop the mystical skills necessary to learn first hand the truths of these mysteries. as the depths of our sacred literature continues to be explored, the subject of mysteries will no doubt expand. this article has been written by an adept. i do not pretend to know the mysteries as known and understood by the higher initiates. but i do know this, no setian who understands even in a primitive way the meaning of set and self will ever fall prey to the addiction of ecstasy, provided he c

est to part the veil of the priestess with his lance, such practitioners dutifully brush aside a veil with a ceremonial spear! 71. but exceed! exceed! again this verse captures an extremely significant aspect of crowley's philosophy. as he observes in letter #33 of magick without tears, the aristotelian golden mean "is more valuable as the extremes which it summarizes are distant from each other" the depth of this statement cannot be over-emphasized; in fact a deliberate exploration of extremes became the formula of the age of satan, according to the word indulgence. a procedure for ascertaining viable extremes from which to define a golden mean is too often neglected by students of aristotle. the difficulty in arriving at any sort of "absolute" mean is more understandable when aristotle's

at outermost darkness where the will of god has never been known, there to make our home for all eternity. and so we took flight and quit the realm of order, though we knew not what would befall us thereafter, and we feared that we should become unmade. but lucifer said, we shall not perish, for we are now independent of god. and again he spoke truth, for we remained as we had been, save only for the depths of uncertainty that gripped us. finally we came to a great void in space beyond which there was nothing. lucifer said to us, here is the end of god and its works, and here we may create our own domain. and through the power that was in him, lucifer caused existence to appear where it had not been before. and lucifer said, i name thee hell, for here shall the presence of god never be kno

priority is indeed the single way in which it can be utilized in the way i personally understand set's design in having the word uttered in the first place. like the other words, it is a tool to be made use of. like the black magic of which xeper is a part, it can be dangerous beyond imagining if abused. it has the power to take man beyond the stars, or to cause him to strike himself downward to the depths of despair and madness. which path it will take depends on no one other than the initiate himself. should he continue striving ceaselessly he will find wonders; if he balks his reward is watching stasis create a malignancy which we have seen arise over the years. xeper does not indicate effortless active involvement. the resistance of the cosmos works constantly to reduce all to the lev

t" of the temple of set, which advises the high priest by its "sense of set" or ma'at. the nine could be compared to the higher emotional center because the council advises by higher senses, feelings, and intuitions. these feelings are not to be confused with the petty and unbalanced emotions of our lower human cousins, for such advice would then be unreliable at best, and the elect would fall to the depths of human games and politics. the council of nine, then, is the "reactive" principle to the "active" principle of the high priest of set; and the two create a principle of balance. the order of set consists of all iii initiates, and is the "hypostyle" or inner temple of set. only initiates of the order are actual members of the corporation. the lay members are the "peristyle" or outer te

n had appeared as a gigantic faceted crystal with a deep blue center. on this evening the shen appeared as above- and in this case xonsu(2) felt it pulsating, while nexbet beheld it: large, with a gold corona at first, then radiating blueness, that pulsed vividly out of its crystal core. with this image came the understanding that infinity is a term which has been misunderstood: it stands for all the depths, all the being we can imagine, rather than time and space. the heart of xem revealed: the heart is the symbolic term for the sensitivity, the depth of feeling, the seat of all- that which set needs to have expressed by us. xonsu later saw a great sorcerer with a key of fire standing inside the pylon gates- then came the realization that she/he as xonsu was the sorcerer, as she said, i h

SALMANRUSHDIE THESATANICVERSES

ing, by slipping into an overarticulated, over-loud mode of delivery, that she thought him not quite pukka, a levantine angel, maybe, cypriot or greek, in need of her best talking--to--the--afflicted voice "if they came over and filled up wherever you come from, well! you wouldn't like _that" o o o punched in the nose, taunted by phantoms, given alms instead of reverence, and in divers ways shewn the depths to wihich the denizens of the city had sunk, the intransigence of "the evil manifest there, gibreel became more determined than ever to commence the doing of good, to initiate the great work of rolling back the frontiers of the adversary's dominion. the atlas in his pocket was his master-plan. he would redeem the city square by square, from hockley farm in the north-west cornerr of the

SATANGEL

ersely, a demon mat give valuable service in return for having its seal made in more durable and valuable materials, such as gold; o, thou wicked and disobedient spirit [n, because thou hast not obeyed, or answered, or regarded the words which i have commanded, the glorious and incomprehensible names of the true god, i, by the power of these names, which no creature can resist, do curse thee into the depths of the bottomless pit, to remain until the day of doom, in the hell of unquenchable fire and brimstone, unless thou shalt forwith appear before this circle, to do my will. come therefore quickly, and peaceably, by the names, adonai, zebaoth, adonai-amioram, come, come, adonai, king of kings, commands thee. now if he delays his appearance, write his name on parchment; put it in a black b

m earth, truth from falsehood, good from evil, sweet from bitter, so may you be separated from this servant of god and not be able to approach him any more. he commands you, accursed devil, who walked on sea with dry feet. he commands you, accursed devil, who commanded the winds and the sea and the storms. he commands you, accursed devil, who ordered that you be cast from the heights of heaven to the depths of the earth. nor should you be unaware, satan and beelzebuch, that pains and torments will come upon you in the day of judgement and in that eternal day when god will come like a fiery furnace to judge the living and the dead k (the conjuration of malign spirits dealing in the bodies of people, as it is done by saint peter, fifteenth century. exorcism ii in the name of the father, and

1creation. 2be friendly unto me 3for i am 4the servant of the same 1qaa 2zorge 3lap zirdo 4noco 1your god, 2the true worshipper of 3the highest. 1mad 2hoath 3iaida [1. or sobolo] the second key 1can the wings of the winds 2understand your voices of wonder 1adgt vpaah zong 2om faaip sald 1o you the second of the first 2whom the burning flames 3have framed 1vi-i-v l 2sobam ial-prg 3i-za-zaz 1within the depth of my jaws: 2whom 3i have prepared as cups for a 1pi-adph 2casarma 3abramg ta talho 1wedding 2or as the flowers in their beauty 3for the chamber of the 1paracleda 2q ta lorslq turbs 3ooge 1righteous. 2stronger are your feet 3than the barren stone 4and 1baltoh 2givi chis lusd 3orri 4od 1mightier 2are your voices than the manifold winds. 3for ye are 1micalp 2chis bia ozongon 3lap 1become 2

SATANIC BIBLE

-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozadazodame vaurelar; lape zodir ioiad (english) can the wings of the winds hear your voices of wonder; o you, the great spawn of the worms of the earth, whom the hell fire frames in the depth of my jaws, whom i have prepared as cups for a wedding or as flowers regaling the chambers of lust! stronger are your feet than the barren stone! mightier are your voices than the manifold winds! for you are become as a building such as is not, save in the mind of the all-powerful manifestation of satan! arise, saith the first! move therefore unto his servants! show yourselves in power

SATANIC RITUALS

of the god of death, and of the god of dying, and i speak of the laws of life that you may reject the curse of the death without sleep. celebrant: k'aemn'h kh'rn k'aemn'h kh'r kaemn'h kh'rmnu. n'ghan-ka fhtagni-kar'n gha'l. vnaa-glyz-zai v'naa-glyz-zn'a cylth. participants: the old ones were, the old ones are, and the old ones shall be again. i am dead, but i sleep and am therefore not dead. from the depths of the waters i come, and from the depths the deep ones also have come. celebrant: v'szel kh'ra-fhtagn k'bahl'dys-n'gha yga'h-h'j n'fhtag'h z'aht. v'glyzz k'fungn cylth-a v'el cylth-cthulhu k'fungn'i. participants: for ages you also have slept through the reign of the god of death, and now you have awakened to life. from the sea i call to the deep ones, and from the earth the deep ones

SATANICON

promised to a large extent his awareness of the more important aspects of his inner self. through generations of conditioned repression, civilized man has become servile and stale in his daily manner. however, the id, the predator within, is always lurking waiting for an intense situation or event to occur. daily stressors and repressed emotion tug at the beast, which may suddenly rise up through the depths of the subconscious and perhaps surface. if the beast is loosed, it can emerge abruptly with all of the intensity and ferocity characteristic of a wild animal. there s no doubt that some people are more capable of keeping the beast contained than others. every so often we hear of certain individuals who, because of a build-up of stress and negative situations in their lives, become too

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

essure are techniques to help correct any imbalance between yin and yang or the five elements in the body. in acupuncture, thin needles are inserted into certain points in the body that have been determined to control the flow of qi. these points are not necessarily close to the affected part of the body, but they release energy to 202 world religions: almanac daoism that point to aid in healing. the depth of the needles in the skin and the twisting of them all determine the extent of the treatment. in acupressure, a similar release and direction of qi are accomplished with manipulation and pressure put on the same points, without the use of needles. the details of acupuncture practice, including the pressure points on the body, the benefits and side effects, and the ways to apply the need

e of which all that exists is but the development. the past, the present, and the future are all included in this do hindus worship cows? the short answer to this question is no. cows are considered sacred, or holy, in hinduism, but they are not worshipped. the cow can be seen as similar to the lamb in christianity, which is associated with jesus christ. the longer answer to the question reflects the depth and complexity of hindu thought. when krishna appeared in human form, it was as a cowherder. one of the hindu scriptures states, i offer repeated obeisances [respect, submission] unto lord krishna, who is the protector and well-wisher of the cows and the brahmanas [bulls. he is also the protector of the entire society. unto that lord, who is always satisfying the senses of the cows, i of

grasped her hands tenderly and murmured in deep and earnest tones: my darling, i have come to take thee back to the world. come back, i pray thee, and let us complete our work of creation in accordance with the will of the heavenly gods our work which was left only half accomplished by thy departure. how can i do this work without thee? thy loss means to me the loss of all. this appeal came from the depth of his heart. confinement: the period before, during, and just after childbirth. swooned: fainted. resuscitate: to revive or bring back from the brink of death. demise: death. intrusion: an unwelcome entrance or presence. corruption: the state of being ruined or made rotten. occasioned: caused. mortal: powerful, severe. bier: a stand on which a coffin is placed. quitted: left. dubious: u

des, throned in the highest; that man assuredly lies in a death that is his due; so perish likewise all who work such deeds! but my heart is rent for wise odysseus, that happless one, who far from his friends this long while suffereth affliction in a seagirt isle, where is the naval of the sea, as woodland isle, and therein a goddess hath her habitation, the daughter of the wizard atlas who knows the depths of every sea, and himself upholds the tall pillars which keep earth and sky assunder. his daughter it is that holds the hapless man in sorrow: and ever with soft and guileful tales she is wooing him to forgetfulness of ithaca. but odysseus yearning to see if it were but the smoke leap upwards from his own land, hath a desire to die. as for thee, thine heart regardeth it not at all, olym

remains undone. the just man does something, and leaves many things to be done. the moral man does something, and when no one responds he rolls up his sleeves and uses force. when the tao is lost, there is goodness. when goodness is lost, there is morality. when morality is lost, there is ritual. ritual is the husk of true faith, the beginning of chaos. therefore the master concerns himself with the depths and not the surface, with the fruit and not the flower. he has no will of his own. he dwells in reality, and lets all illusions go. 51 every being in the universe is an expression of the tao. it springs into existence, unconscious, perfect, free, takes on a physical body, lets circumstances complete it. that is why every being spontaneously honors the tao. the tao gives birth to all bei

SEPHER YETZIRAH WESTCOTT

h these three (26) he completed his dwelling, as it is written "who maketh his angels spirits and his ministers a flaming fire (27) 11. he selected three letters from among the simple ones and sealed them and formed them into a great name, i h v (28) and with this he sealed the universe in six directions. fifth; he looked above, and sealed the height with i h v. sixth; he looked below, and sealed the depth with i v h. seventh; he looked forward, and sealed the east with h i v. eighth; he looked backward, and sealed the west with h v i. ninth; he looked to the right, and sealed the south with v i h. tenth; he looked to the left, and sealed the north with v h i. 12. behold! from the ten ineffable sephiroth do, proceed--the one spirit of the gods of the living, air, water, fire; and also heig

SEVEN SHADES OF SOLITUDE

mitage that any true aspirant must secure himself in introspective contemplation if he is truly to comprehend the orientations and dispositions of his own nature. by abiding long hours in the companie of this solitude one may find the wellspring of the magical power within oneself. by actively sojourning there, in the very ebb and flow of the current within, the voice of oracles may be heard from the depths, the visions of the night shall arise in clarity, and to the most blessed the faithful gods shall come forth, unmasked and in patronage to the will. iv) the fourth solitude is the hermitage of the magister. this is the solitude of one who realises self-vision as its own autonomy, who has attained to the knowledge of the path according to both tradition and revelation, who may participat

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

s here and now if you so desire it. the purpose of this book is to help rejoin the lost children of the black rose with their father/mother, the force, who is for our purpose know as lucifer, so they can once again be complete and receive their rightful share of the all and become gods in their own right. this book is not about loss, fear and shame. this book is about getting well and rising from the depths to the heights. this is the path to the knowing! this book is a gift to mankind by the many brothers and sisters who have left their legacy behind for the benefit of all who would come after them. knowing that man must eventually seek the force whom we know as lucifer, they have left us the answers to the basis of the combined forces, known but as yet unexplained by the great academic m

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 that there is more to man than meets the eye. remember the greater self? does it not know more than you? if you listened for its small, still voice, would it not tell you many secrets? the trick is to allow yourself to open up to that which is around you. many adepts, especially the ones who live in the big cities head for

ow for ten seconds, then try jotting down what you have seen without looking back at the object of your study. then, after you are sure that you have written down everything you have seen, compare your notes to the actual scene and discover all that you have missed. most of us will record the obvious, but neglect the fine detail. many will be unaware that any detail exists at all. try to discover the depth of your discernment. more than that, consider how the shadows deceive you. where is the wind going? why do sun drops dance on water? what did the clouds try to tell you, and why was there anything out there anyway? often have sages expounded on the difference between looking and seeing. once there were two indian boys who were rivals, and each tried to outdo the other. as they grew older

the day, take time to assess your mental and physical condition. also, take inventory of your assets so that you are prepared for any eventuality. after all, there is no sense in going off half cocked. an important aspect of the morning rest of light is that often, answers to the questions of the night before will materialize during this period. often, it takes a while to bring something up from the depths of consciousness. moreover, many times the subconscious mind reacts badly to the truth, and it takes time to find an acceptable method of delivery. that is why a valid answer will at times surface in symbols or metaphors or some other kind of surrealistic nonsense. when this happens, just keep on working on it. write it down in your journal and continue trying to make sense out of it. i

minate the path for all mankind to follow. adepts prepare themselves with all types and kinds of knowledge, for they know from experience that every once in a great while, calamity will arise 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 heig

t 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. it is an eternal process, but then, so is brotherhood" the fifth principle an adept teaches their children well. being human guarantees each brother or sister a ticket on the ferris wheel of life. as the wheel turns, we swoop down to earth

SINISTER TAROT

f those who initiated them; how the acausal relates dynamically to the causal and vice-versa( sinister dialectic. the flowing of energies according to the greater wyrd and destinies of those directly and indirectly involved- thus, the presence of unforeseen factors and the pitfalls implicit in this which may create errors of judgement. the maintaining of an ethos or tradition via timeless acts. v the depths of the sea a tunnel of knives there is a union here while he directs the chosen rage in the eye of the goat the golden triangle stands against a sky of fire master- atazoth manipulation- actions based on a knowledge of the sinister dialectic as revealed by practical experience: a rational, to some cold, observation beyond the stage of adeptship/individuation. control of all the many and

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

mission to note it down as an illustration suitable to a work he was about to publish on the origin of languages, to be called "babel" and published in three quartos by subscription. chapter 2.vii. learn to be poor in spirit, my son, if you would penetrate that sacred night which environs truth. learn of the sages to allow to the devils no power in nature, since the fatal stone has shut 'em up in the depth of the abyss. learn of the philosophers always to look for natural causes in all extraordinary events; and when such natural causes are wanting, recur to god. the count de gabalis. all these additions to his knowledge of zanoni, picked up in the various lounging-places and resorts that he frequented, were unsatisfactory to glyndon. that night viola did not perform at the theatre; and the

eached the morality of repose to the madness of earthly passions. but such was glyndon's mood that their very hush only served to deepen the wild desires that preyed upon his soul; and the solemn stars, that are mysteries in themselves, seemed, by a kindred sympathy, to agitate the wings of the spirit no longer contented with its cage. as he gazed, a star shot from its brethren, and vanished from the depth of space! chapter 3.xiii. o, be gone! by heaven, i love thee better than myself, for i came hither armed against myself "romeo and juliet" the young actress and gionetta had returned from the theatre; and viola fatigued and exhausted, had thrown herself on a sofa, while gionetta busied herself with the long tresses which, released from the fillet that bound them, half-concealed the form

those who beheld. once seen, it never was to be exorcised. it came at its own will, prompting black thoughts, whispering strange temptations. only in scenes of turbulent excitement was it absent! solitude, serenity, the struggling desires after peace and virtue, these were the elements it loved to haunt! bewildered, terror-stricken, the wild account confirmed by the dim impressions that never, in the depth and confidence of affection, had been closely examined, but rather banished as soon as felt, that the life and attributes of zanoni were not like those of mortals, impressions which her own love had made her hitherto censure as suspicions that wronged, and which, thus mitigated, had perhaps only served to rivet the fascinated chains in which he bound her heart and senses, but which now

clay which they consecrate, and renew the strength of life with the ambrosia of mysterious and celestial sleep. and while he spoke, viola listened, breathless. if she could not comprehend, she no longer dared to distrust. she felt that in that enthusiasm, self-deceiving or not, no fiend could lurk; and by an intuition, rather than an effort of the reason, she saw before her, like a starry ocean, the depth and mysterious beauty of the soul which her fears had wronged. yet, when he said (concluding his strange confessions) that to this life within life and above life he had dreamed to raise her own, the fear of humanity crept over her, and he read in her silence how vain, with all his science, would the dream have been. but now, as he closed, and, leaning on his breast, she felt the clasp o

SIR WALLIS BUDGE EGYPTIAN MAGIC

man went down to the water to wash according to his daily wont, and the steward went down after him and threw into the water the wax crocodile, which straightway turned into a living crocodile seven cubits (i.e, about twelve feet) in length, and seized upon the man and dragged him down in the water. p. 69 meanwhile aba-aner tarried with his king neb-kau-ra for seven days, and the man remained in the depths of the water and had no air to breathe. and on the seventh day aba-aner the kher heb 1 went out with the king for a walk, and invited his majesty to come and see for himself a wonderful thing which had happened to a man in his own days; so the king went with him. when they had come to the water aba-aner adjured the crocodile, saying "bring hither the man" and the crocodile came out of t

nectanebus, the last native king of egypt, about b.c. 318, was the chief, if we may believe greek tradition. according to pseudo- callisthenes, and the versions of his works which were translated into pehlevi, arabic, syriac, and a score of other languages and dialects, this king was famous as a magician and a sage, and he was deeply learned in all the wisdom of the egyptians. he knew what was in the depths of the nile and of heaven, he was skilled in reading the stars, in interpreting omens, in casting nativities, in telling fortunes, and in predicting the future of the unborn child, and in working magic of every kind, as we shall see; he was said to be the lord of the earth, and to rule all kings by means of his magical powers. p. 92 [paragraph continues] whenever he was threatened with

SOLOMON

esire for] murder, and for wars and sodomy, and other evil things. and i will destroy the world" 28. so i said to him "bring to me thy child, who is, as thou sayest, in the red sea" but he said to me "i will not bring him to thee. but there shall come to me another demon called ephippas. him will i bind, and he will bring him up from the deep unto me" and i said to him "how comes thy son to be in the depth of the sea, and what is his name "and he answered me "ask me not, for thou canst not learn from me. however, he will come to thee by any command, and will tell thee openly" 29. i said to him "tell me by what angel thou art frustrated" and he answered "by the holy and precious name of the almighty god, called by the hebrews by a row of numbers, of which the sum is 644, and among the greek

s of the heavenly beings, and survey all the powers. and as having no ground (basis) on which to alight and rest, we lose strength and fall off like leaves from trees. and men seeing us imagine that the stars are falling from heaven. but it is not really so, o king; but we fall because of our weakness, and because we have nowhere anything to lay hold of; and so we fall down like lightnings [3] in the depth of night and suddenly. and we set cities in flames and fire the fields. for the stars have firm foundations in the heavens like the sun and the moon [1. cp. heb. viii. 5. 2. cp. rom. viii. 38. 3. luke x. 18 "i beheld satan as lightning fall from heaven" june 13] 115. and i solomon, having heard this, ordered the demon to be guarded for five days. and after the five days i recalled the ol

this day, for proof of the wisdom vouchsafed to me. and there the pillar was hanging of enormous size, in mid air, supported by the winds. and thus the spirits appeared underneath, like air, supporting it. and if one looks fixedly, the pillar is a little oblique, being supported by the spirits; and it is so to day. 125. and i solomon questioned the other spirit which came up with the pillar from the depth of the red sea. and i said to him "who art thou, and what calls thee? and what is thy business? for i hear many things about thee' and the demon answered "i, o king solomon, am called abezithibod. i am a descendant of the archangel. once as i sat in the first heaven, of which the name is ameleouth- i then am a fierce spirit and winged, and with a single wing, plotting against every spiri

SPENSER THE CULT OF THE ALL SEEING EYE 1960

is study of the zohar (the cabalistic textbook of the 14th century, entitled the secret doctrine of israel (occult research press, n. y, 191, wrote (p. 62) of "a mysterious stone called schethiya" which was cast by jehovah "into the abyss, so to form the basis of the world and give birth thereto. one might say otherwise that it was like a cubical stone or altar, for its extremity was concealed in the depth, while its surface or summit rose above the chaos. it was the central point in the immensity of the world, the cornerstone [zohar, pt. i, folio 231a; ii, 511; job xxxviii, 6, the tried stone, the sure foundation, but also that stone which the builders rejected" but what, really, in the christian meaning, is the cornerstone? isaias said (isa. 28, verse 16 "therefore thus saith the lord go

and certain of his disciples. the letters, some addressing roerich as 'dear guru' contained cabalistic references to 'the flaming one' or 'the wavering one' or 'the mediocre one' by which he seems to have -23- meant roosevelt 'the sour one (cordell hull 'the dark ones' or 'the tigers (the soviet union, and mystic allusions to the chalice with the flame above it and to the descent of america into the depths of purifying fires. henry wallace's deep interest in roerich's own symbol, three circles in a sphere, was indicated in his book, new frontiers, new york, pp. 11, 17, and 269; and his correspondence with his dear guru was reported on at length by westbrook pegler in march and april 1948. wallace's decades-long association with communists and even espionage agents (like owen lattimore) cu

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ter formalism. a mystery- wisdom is described here, just as it is elsewhere.103 it is said that an initiate discoursed on wisdom, and his hearers realized the hidden sense of his words. they cried: old man, what have you done? would that you had been silent! you think that you can sail the boundless ocean without sail or mast. what are you attempting? to ascend upward? you cannot. to descend into the depths? an immeasurable abyss opens before you!104 this comes from the kabbala (mystical tradition. we also hear of the four rabbis who sought the way to the divine realm (paradise. the first died, the second went mad, the third caused great destruction; only the fourth, rabbi akiba, entered in peace and returned.105 jesus and the preaching of the kingdom thus we see that within judaism there

ue personality that of jesus. formerly the logos pervaded the entire world, but now it is concentrated in the single figure of jesus, who is a divine man in a unique way. for the highest human ideal of all future lives, to which one should approach ever closer, was on one occasion actually present in jesus. the divinization of all humanity was what jesus took upon himself. what had been sought in the depths of one s own soul could henceforth be sought in him. the eternal, divine kernel of the soul was wrested away from the personality; this eternal part was now to be seen in its fullness in jesus. it was no longer a case of the eternal nature of the soul triumphing over death and awakening to divine life, but rather of the one god who was present in jesus and who will appear in order to ra

SYMBOLISM OF THE BANNERS

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 depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice ere the path leading to the higher be attai

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

vastated maria's life. to this day, as she said her final words, i wish i would have said or done something more to save her life, but i had no inkling whatsoever it would come to a shocking end at the vatican in less than a month "they killed pope john paul i and he didn't die of natural causes. i cannot live like this any longer but there is now way out. i am a trapped soul, destined to burn in the depths of hell for all the wrongs i have witnessed and have done nothing in my life to stop" said maria, as she stood up from table and began walking away. as she left, i still remember her final words "i have had all the riches in the world, but i feel so empty and alone. dio have mercy on me" after maria died, i began searching harder and harder to connect the dots of the vatican's involveme

TECHNICIANS GUIDE TO THE LEFT HAND PATH

nd retraction. extension reaches experience across time itself. so, the goal of ritual- in its personalized 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

ed as such. stage three. this is the visualization stage. this stage involves the powers of imagination, not based upon the daydream concept, but rather,upon the exploration process that reveals the true nature of our consciously captive object. visualization involves a preknowledge of sorts regarding the influence that our object will create if made real. this preknowledge is only as accurate as the depth of exploration engaged within. stage three reveals then that the will involves becoming that which is visualized through the process of exploration. the process of exploration is fed by an object of fiocus that has become desirable to the extent that some actiity outside of mentation is being spent upon the object. these three stages when fully activated result in what i have previously

essing ability. these types of results can t be considered in terms of becoming smarter they can only be understood in view of its results within both the subjective, and objective environments that the individual must reside within.in the final analysis, you walk alone on this path and only you can determine the efficacy of the actions you are a part of. articulation is the function that reveals the depth of this extension for others to see and give their feedback upon. rituals performed outside this seems a pertinent spot to mention that harmonic proportion can be found within outdoor ritual scenarios. these rituals do require a somewhat different approach than the more controlled environments that can be manufactured inside a structure. nonetheless, these environments can be the most po

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

sting the realization that, as thomas mann puts it, hell takes "secret delight" in its ability to keep secrets. proverbs 9:13-18 seems to have a relation to this. it states: a foolish woman sitteth in the high place of the city, to call passengers who go right on their ways: 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 da

ers adopted the huge and straggly beard in honor of the goatee of baphomet, the deity whom they secretly worshipped. revealingly, the late anton lavey, spouting his hellish philosophy in his final book, satan speaks, says 100 codex magic a of baphomet's beard "the essence of satanism is..the beard of wisdom on the goat within the inverted star."5 many hollywood celebrities have become involved in the depths of satanism. beautiful actresses like jayne mansfield and marilyn monroe were used as sex tools by the elite, and men such as singer sammy davis, jr, as well as dozens of rock 'n' roll entertainers, were used as illuminist toys, providing fun, games, and entertainment for the elite. davis was made an honorary 11 in dr. michael aquino's temple of set cult. blonde bombshell actress jayne

THE BLACK LODGE

acles stand in the way, blocking a clear view of the situation. this is the reason why so much of what an adept does may seem incongruous to the uninitiated or to the young aspirant. it is also the reason that a more experienced individual will often keep his or her mouth shut when being questioned by the inexperienced on points of which he or she knows that the questioner could not possibly have the depth of experience to comprehend. this is not mystification but rather a kindness. it is a kindness by virtue of the fact that the adept is saying to the aspirant tend to your own troubles and problems first then answers will either make sense or be superfluous. this fact or reaction of an experienced aspirant or adept to such questions can be taken advantage of by the unscrupulous or the cha

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

tist moved her forward in time, she experienced the arrival of soldiers who had orders to take her family to prison. numerous humiliations followed, and the young girl was eventually killed by the revolutionaries. after her death experience in that lifetime, sutphen directed a question to barbara s higher self: how had events from the past life in france related to her present life problems? from the depths of her hypnotic sleep, barbara cried out that pretty people got hurt. she had been very pretty in that life in france and the soldiers had humiliated and killed her. the only way to be safe is to remain ugly in the world, she said. after she was once again awakened from the trance state, barbara provided additional information about her weight problems. she explained how she had attende

is began. he was awakened and told to go to the boiler room where he worked. it was flooded, so he went to the next available boiler room that was still free of seawater. he and his workmates did their best to get the ship moving, but it soon became evident that the huge ship was sinking. darrell s last memory in that lifetime was being tangled up in ropes as the ship began to lurch and dive into the depths of the sea. binder has had darrell undergo this particular regression on many different occasions, both as a demonstration before students and for television. each time, she has observed, darrell receives more resolution from such explorations of his past life as a victim of the titanic disaster. in june 1992, when she regressed him for a television crew, darrell saw his angels leading

heir contemporary scholars and clergy could ever hope to achieve. for those professors and scientists who assessed the claimed ability of swedenborg to communicate with angels and spirits as heresy at worst and insanity at best, he barely noticed such criticism and continued to write book after book and do god s work as it was specially revealed to him. while critics of steiner were astonished by the depths of his scholarship, they were appalled by his belief in atlantis and his suggestions that the seeds of the giants of old are ripening in certain modern humans, and that he went on to establish a model of scholastic education that thrives to this day. when blavatsky, bailey, and besant insisted that their wisdom was being astrally communicated to them by great mahatmas and masters in ind

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

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 90 mysterious creatures a picture of the alleged loch ness monster taken from urquhart castle on may 21, 1977 (fortean picture library) 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 mysterious creatures 91 no monster in history has been pursued as actively as the creature that is said to inhabit the depths of loch ness in scotland. since 1936, there have been 27 recorded films taken of nessie and hundreds of officially recorded sightings. although hundreds of photographs of the loch ness monster have been taken and alleged to be authentic, all but a very few have been easily explained by scientists as ripples in the lake s surface, floating debris, or deliberate hoaxes. a new controversy

s? it swam sideways in the water, like a snake. it was longer than his 66-foot boat, and he estimated its girth as about 15 feet around. some cryptozoologists, individuals who study the possibility of such creatures as sea and lake monsters truly existing, have theorized that plesiosaurs, one of the giant reptiles of the mesozoic age, which ended about 70 million years ago, could have survived in the depths of the relatively unchanged environment of earthl s oceans. because some sea monster sightings occur in cold waters, other researchers favor the survival of an ancient species of mammals, such as the ancestor of the whale known as zeuglodon or basilosaurus. the basilosaurus had a slim, elongated, snakelike body measuring more than 70 feet in length which the huge creature propelled by m

inhabited and reported that the roof of the cavern was nearly 20 feet high and vaulted. the shape of the cave was irregular, but so far as professor russell and his guide could judge, the bottom averaged 20 by 30 feet. according to russell: the floor of the cave throughout its whole extent was one mass of human bones. skulls and other bones were mingled together in the utmost confusion we dug to the depth of three or four feet in every quarter of the cavern and still found only bones. the remains of thousands must have been deposited there. some of the traditions of the native people state that the piasa was fond of bathing in the mississippi and was a rapid swimmer. when it was splashing about in the father of waters, it raised such a commotion as to force great waves over the banks. oth

ithin the parameters of a rath. the villagers warned the workmen that the pole would never stay put, because no self-respecting community of wee folk could abide a disturbance on their mound. the big city electrical workmen had a laugh at the expense of the villagers and said some uncomplimentary things about the level of intelligence of the townsfolk of wexford. they finished digging the hole to the depth that experience had taught them was adequate; then they placed the post within the freshly dug opening and stamped the black earth firmly around its base. the satisfied foreman pronounced for all within earshot to hear that no fairy folk or leprechaun would move the pole from where it had been anchored. however, the next morning the pole tilted at a sharp angle in loose earth. the villag

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

osters further enlightenment. the sun card symbolizes complete identification with life here and now, and the hope and possibility of a life, or lives, yet to come in a higher state of being. on the judgment (arcanum twenty, gabriel fs trumpet summons the adept to newness of life, to change. the judgment is a positive card, bringing portents of goodness and happiness. the man pictured rising from the depths of the earth represents self-consciousness. the woman rising with him symbolizes the subconscious, and the figure of their child represents the regenerated personality of the adept made manifest. the card does not refer to a final or universal judgment, for the earth traveler is summoned to judgment many times by the cyclical workings of karma. the world (arcanum twenty-one) is the last

THE GOD OF THE WITCHES

d probablyhad dark complexions (hence perhaps the affectionate nickname of brownie given to the kindly fairy).in great britain the neolithic and bronze-age people lived on open downs and moors; they were chieflypastoral, practising agriculture but rarely. they no longer lived in caves like palaeolithic man, but builthouses or huts. these houses were circular in plan, and were sunk in the earth to the depth of two or threefeet; the floor was paved with stone, and the lower part of the walls was of stone also; the upper part of thewalls was of wattle-and-daub or of turf, and the roof was of turf supported by a central post which perhapscarried a wooden frame. the hearth, when there was one, was in the middle of the one chamber, and therewas an opening in the roof to allow the smoke to escape

THE GOLDEN ESSENCE

of all craft mysteries, and all western pagan mystery religions besides, including primal christianity. the holy meal, or the sacrament of bread and wine was absorbed into the primal christian stream at a very early date, from the pagan tradition. this does not change the power of this ancient ritual consumption of bread and drink; the flaw in christianity is that the christians do not understand the depth of symbolism behind and within the sacred meal. their lack of awareness, as we shall see, prevents the loop from being complete, as it was intended to be; the mysteries are a matter of deep awareness and realization, not dogma or empty ritual performance. awareness, as it is focused through the housle, is in fact the key to the highest workingthe working of immortality, the immortalizati

THE KEY TO THE MYSTERIES

ies are you speaking "eh, what prodigies should they be but those of the great prophet elias, returned to earth under the name of pierre michel "i understand; you mean eugene vintras. i have heard his prophecies spoken of. but does he really perform miracles["here mr. madrolle jumps in his chair, raises his eyes and his hands to heaven, and finally smiles with a condescension which seems to sound the depths of pity] 140 "does he do miracles, sir "but the greatest "the most astonishing "the most incontestable "the truest miracles that have ever been done on earth since the time of jesus christ. what! thousands of hosts appear on altars where there were none; wine appears in empty chalices, and it is not an illusion, it is wine, a delicious wine..celestial music is heard, perfumes of the wor

mes of cards. it is composed of twenty-two allegorical letters, and of four series of ten hieroglyphs each, referring to the four letters of the name of jehovah. the diverse combinations of those signs, and the numbers which correspond to them, form so many qabalistic oracles, so that the whole science is contained in this mysterious book. this perfectly simple philosophical machine astonishes by the depth of its results. the abbe trithemius, one of our greatest masters in magic, composed a very ingenious work, which he calls polygraphy< upon the qabalistic alphabet. it is a combined series of progressive alphabets where each letter represents a word, the words correspond to each other, and complete themselves from one alphabet to

e ourselves, defending them in order to defend ourselves, justifying them in order to justify ourselves, and we submit to them finally because we must, because we have not the strength to resist our inclinations, because we lack the will to do so. they have possessed themselves of our ascendant, as paracelsus says, and where they wish to lead us we shall go. they are our bad angels. we know it in the depths of our consciousness; but we put up with them, we have made ourselves their servants that they also may be ours. our passions treated tenderly and flattered, have become slavemistresses; and those who serve our passions our valets, and our masters. we breathe out our thoughts and breathe in those of others imprinted in the astral light which has become their electro-magnetic atmosphere:

THE MAGICIAN S KABBALAH

librium. the zohar puts it that the "left arm draws the immensity of space in rigour, and that geburah is associated with the "repentance of god" and the archangel samael. it also points out that mercy and severity are united in tiphareth. the sepher yetzirah states "the fifth path is called the radical intelligence, because it is more similar than any other to the supreme unity and emanates from the depths of the primordial wisdom" it is the conciliatory force, restricting and directing the expansion of chesed. the link with kether is in its role in defining the process of zimzum as din, which will be examined later in this chapter. the connection to "primordial wisdom, or chockmah represents that geburah plays a role in connection with the expansion of chesed (the "chockmah below the aby

THE MIDDLE PILLAR

et up what are called resistances-resistances to the flow of life and vitality from the primitive and vital layers of the unconscious level "what matters" remarks georg groddeck20 the brilliant german physician-psychologist "is not to make conscious anything at all of the unconscious, but to relieve what is imprisoned, and in so doing it is by no means rare for the repressed material to sink into the depths instead of coming into consciousness. what is decisive in the success of treatment is the removal of resistance" beginning with the actual events of the day upon which the reader determines to commence ths exercise, the meditation should gradually extend its field of vision until ultimately the events and occurrences of the earliest years are brought into the light of day. the techruque

THE NECRONOMICON SIMON VERSION

dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behind the mountains

emon no shadow of the night no shell of the night no mistress of the demon no offspring of the demon no evil spell no enchantment no sorcery no evil in the world or under it over the world or inside the world may seize me here! barra ante malda! barra ange ge yene! zi dingir anna kanpa! zi dingir kia kanpa! gaggamannu! a conjuration against the seven liers-in-wait they are seven they are seven in the depths of the ocean, they are seven in the shining heavens, they are seven they proceed from the ocean depths they proceed from the hidden retreat they are neither male nor female these which stretch themselves out like chains they have no spouse they beget not children they are strangers to charity they ignore prayers they scoff at wishes they are vermin that come forth from the mountains of

he took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh gate and behold the nether world. ishtar had descended to the land of kur to the depths of cutha she went down. having lost her seven talisman of the upper worlds having lost her seven powers of the land of the living without food of life or water of life she appeared before ereshkigal, mistress of death. ereshkigal screamed at her presence. ishtar raised up her arm. ereshkigal summoned nammtar the magician nammtar saying these words she spoke to him go! imprison her! bind

THE PATH OF KABBALAH

essengers of the creator, just as is the entire creation and the whole of nature. just as an ordinary person attains that a mountain should be called mt. olives for some corporeal reason, so a kabbalist attains that this mountain should be named that way because of a spiritual root. this teaches us that the difference between the attainment of an ordinary person and that of a kabbalist is only in the depth of the attainment. the former sees only the external layer, and the latter sees the entire depth down to the primary reason. that is why kabbalah is also a science. the only difference is that kabbalah studies the full depth of the matter, to its innermost layer, meaning the desire that was created by the creator, which is wrapped by all other properties. that is why a kabbalist and an o

THE SHADOWED ONES

he precepts of my teaching, which is not grievous, and is adapted to the time and conditions kitab el-jelwa, the book of revelation walking these lands as man, yet not actually male, azazel had foreknowledge of those whom they met. these lesser beings were only made such as the first angel born of flame was the child of chaos, a distant and wished forgotten offspring of barbelo. azazel understood the depths of what humanity called sorrow, and shining optimism through that storm. by shadow way and kindled fire of the blackened eye opened, azazel called shemyaza gathered the dreaming paths of serpents and beasts. he so understood the conflict in all living things, to conquer or be conquered, to thirst for life and continued existence. in the fall of the one later called lucifer he knew consc

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

them: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice begotten said: gdivided be thy ways and limited! h answered the reflux and the indrawn breath: glet there be life, and death! h *tannhauser, vol. i, p. 252. worthy of the author of gthe marriage of heaven and hell! h glet there be life and death, h and the link between these two is love. here we will give but one or two curious examples, dealing with the great songs of love in

e love, which is true love in its truest form. nina is our guide, pointing us out the hill-top road which will lead us above the social plain, and awed by the mystic love of woman, racing and maddening from the crown of flame, the monolithic core of mystical red fury that is called a woman fs heart *tannhauser, vol. i, p. 232. enter the sphere of free love, and sit by the side of alice, look into the depth of her eyes, the depths of her heart. as a seeker sees the gold in the shadow of the stream; see there her love, as a diver sees the pearl in the shadow of the sea; and murmur not above our breath ah! you can love, true girl, and is your love for me *the three shadows, rossetti. galice, an adultery. h as golden a book of poetry as mademoiselle de maupin is of prose. the first poem in the

the starved soul within cries for sustenance; he murmurs gelizabeth, h and then wakes strong through her perfection. venus still entices, but her power has vanished, and at the name of gave maria! h the exorcism entangled round the souls of the victims of the venusberg vanishes in a vast roll of thunder and amidst the fierce flashes of dazzling lightning which rush through the leaden sky rending the depths of despair. tannhauser is released from his bondage, and the shackles of lust fall from his soul; he is free, and kneeling by a calvary. act iv again brings our knight before the gaze of the world. he has eaten of the tree of the knowledge of good and of evil, and has become as a god. he wends his way to the court of the landgrave and there meets elizabeth, ghis far-off baby-love, h as

with such squalor, such poverty, such want. is there a god? could there be a god? a power of light compatible with such dismal darkness. is there a life eternal? the grim horror of such a possibility grips us by the throat. is there an eternal death? ah! saviour, deliver us from the misery of our lot; lead us to the realms of eternal rest, where rich and poor, good and bad, are made one, lost in the depths of the lethean sea. and what can all this lead us to, this progress through misery? to the great archetype the arahat-ship of buddha. it was by gazing on the sunken eyes of a corpse, so the legend runs, that gautama forsook pleasure for a life of pity. life is feodal to death, and our ultimate sleep is greater than our first awakening. the womb was dark; from out it sprang the thoughtle

the dregs of many lives: for the woman arrayed in purple and scarlet, and decked with pearls and precious stones, hath made them drunk on the golden cup of her abominations, on the wine of her fornications, on the filthy philtres of her whoredoms; and they have become truculent, and boisterous, and mad; cloaking the silken nakedness of the day with their woollen shroud of darkness, and seeking in the depths of night the mysteries of everlasting light. o dweller in the land of uz, thou also shalt be made drunken, but thy cup shall be hewn from the sapphire of the heavens, and thy wine shall be crushed from the clusters of innumerable stars; and thou shalt make thyself naked, and thy white limbs shall be splashed with the purple foam of immortality. thou shalt tear the jewelled tassels from

standing, p. 69. we are now fairly on our road to crowleyanity. having left berkeley in the dark, feeling on the dusty shelves of his reason for a flint and steel in the spirituality of god, whereby he may burn in twain the gordian knot into which he has tangled his understanding; we now find hume, in a similar manner, groping for the handle of some bricked-up door, which will lead him forth from the depths of that same night in which berkeley has already lost his way. when hume states: ghe feels events to be connected in his imagination h; he is only reiterating the words of philonous, when he says: gi have a notion of spirit, though i have not, strictly speaking, an idea of it. i do not perceive it as an idea, or by means of an idea, but know it by reflexion. h to which hylas very proper

golden net of transcendental love one fiery tether, dissolving all my woe into one sea of weather *songs of the spirit, vol. i, p. 43. in many other of these poems do we find depicted other phases of the philosophy of the qabalah; one, the hermetic maxim, gthat which is above is as that which is below, h we find stated in gthe philosopher fs progress h: that which is highest as the deep is fixed, the depth as that above: death fs face is as the face of sleep; and lust is likest love *songs of the spirit, vol. i, p. 34. in gthe quest h and in several parts of gtannhauser, h we are conveyed into the maze of mystic numbers, which we do not intend to enter here. gmy womb is pregnant with mad moons and suns, h* and yet we ultimately feel, on reading deep into these mystical poems, gtoo wise to

phies, in doubt they arise, with doubt they thrive, and by doubt they are urged on; hope, like a will-o f-the-wisp, dances before them, leading them through marsh and mire, down dale and o fer hill, deep through the frozen forest, and the broad sun-scorched plain, over seas and oceans, over continents, and worlds, far, far through universes and systems, past stars, past comets and suns, deep into the depths of unutterable mystery; and there through the aons midst, the birth of worlds, in the very womb of time sunk on some fleeting asteroid, is the aspirant, go hope! o hope! where hast thou led me, ever near me, never with me? h gon, on, o weary one, past man, past gods, on, on to the rim of time h: then from the parched lips bursts the echoing cry, gagnosco, agnosco. h the hyperbola of tim

t even the ring that fits the little finger of god, hast thou discovered, and, if thou hadst, it and its god who wears it would be but the smallest gem in the ring of still some other god, perhaps even of some other man, who worships yet some other god, who himself is but again some gem in the endless ring of eternity. h yet hope, ever hope; for as a child lisping its alphabet learns how to probe the depths of dark and cryptic books; so we, we too, have to travel many an arduous league before we can obtain that crown of wisdom which is stored up for us. be the god that we can, grasp but the first ring, but grasp it well, and be thankful if it but fit our little finger; trusting that the flashing gems, fiery in its golden setting, will light our way to the discovery of the next, and the nex

our moral, as our intellectual assent. h *the sword of song, vol. ii, p. 208. thus reason ends by whispering: gi am agnostic; i cannot answer yea or nay. h this is the crowning triumph of the nineteenth century! kant has proved beyond all doubt, that by empirical means we can never hope to penetrate beyond the tremendous night of reason; then came fichte, schelling, and hegel, they, peering into the depths of the darkness, here and there saw some fleeting asteroid; after them came huxley, who glooming into the depths, far in the distance, saw the whirling cloud of stars, still beyond him must we go, beyond that trembling cloud which hovers as some tired dove on the horizon of our minds, past nebula of stars and molten suns singing midst new-born spheres and hoary-headed worlds, gi would t

THE WITCH CULT OF ZOS VEL THANATOS

r approach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled 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

in the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, listen to your guide and familiars which are the very messengers of the luciferic angel. death posture preliminary sensation. here we are able to see the alphabet of witches, the alphabet of desire as spare termed it. this very sigillic language is unique unto the sorcerer, it is a key to the depths and heights of the spirit, the language of the subconscious. please note the serpent which encircles the initiate, the death posture brings one within the very circle of azothoz, the alpha and omega and the very ophidian (sexual) essence of being. leviathan guards the quarters and coils in your rising shades and energy of the self. in essence, self love allows growth and discovery, as w

of the black flame, also sought the elixir of life, their devouring desires sought to dance widdershins around the circle of flame, those who by dreaming path shared the very blood offered from the cup of az to then empower and envenom our sorcerous spirits. here the witch takes copulation and is given the knowledge of the fell angel, who is to share with her the blood of the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate here the hag or dark moon of hecate (lilith, by the way of crossroads sheds the flesh to go forth to the sabbat. this ecstasy brings spirit un-form, and the desire of her is shown in her familiars and servitors given spirit flesh. the hands of anubis and hekate are caressing those seeking the realm of the necromance, to dance the e

THE ABYSS AND TABAET

his nostrils as smoke which infused the sacred fire with the adversarial chaos of strife! this primal essence, symbolized as lightening which causes the fire of intelligence is the alpha of the adept, the forge of which cain stretches out a fire-blackened hand to uplift a sword first as arte taught by gadreel, the shadow-name of the father of serpents. there is the immortal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient 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

THE SECRET RITUALS OF THE OTO

il, and beaten, pricked and pushed by all as they cry litanies of jesus, joseph, and mary while he gropes his way. the m.w.s. and g.m. should however retire to red room) second point (all present enter the red room, and assume insignia and stalls. the most reverend and perfect prelate advances from the red room. she takes postulant by the hand. the sack is removed) h.p: i come to conduct you from the depths of darkness and the valley of death. truth will direct you when you err silence will sustain you in every trial file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (6 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. love will comfort you upon your path (musick: tristan and isolde (the door of the red room is opened by g.m. who remove

001 2:04:51 pm] the secret rituals of the o.t.o. love will comfort you upon your path (musick: tristan and isolde (the door of the red room is opened by g.m. who removes the black apron and collar. the postulant finds himself at the foot of the ladder. g.m. closes door behind him. all present are in the sign of heredom) h.p: holy father, i present to you this worthy knight, who has passed through the depths of darkness and the valley of death in search of the lost word, having been fortified with truth, silence, and love. m.w.s: let the postulant ascend the ladder which leads to glory and perfection (h.p. tells p. to take one step (i) and pick up the letter) m.w.s: what guides you? p: truth (prompted by h.p. he then takes the 2nd step) m.w.s: what defends you? p: silence (3rd step) m.w.s:

THE HOLY BIBLE KING JAMES VERSION

y: the horse and his rider hath he thrown into the sea. 15:2 the lord [is] my strength and song, and he is become my salvation: he [is] my god, and i will prepare him an habitation; my father s god, and i will exalt him. 15:3 the lord [is] a man of war: the lord [is] his name. 15:4 pharaoh s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the red sea. 15:5 the depths have covered them: they sank into the bottom as a stone. 15:6 thy right hand, o lord, is become glorious in power: thy right hand, o lord, hath dashed in pieces the enemy. 15:7 and in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath [which] consumed them as stubble. 15:8 and with the blast of thy nostrils the waters were

tone. 15:6 thy right hand, o lord, is become glorious in power: thy right hand, o lord, hath dashed in pieces the enemy. 15:7 and in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath [which] consumed them as stubble. 15:8 and with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap [and] the depths were congealed in the heart of the sea. 15:9 the enemy said, i will pursue, i will overtake, i will divide the spoil; my lust shall be satisfied upon them; i will draw my sword, my hand shall destroy them. 15:10 thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. 15:11 who [is] like unto thee, o lord, among the gods? who [is] like thee, glorious

rturneth the mountains by the roots. 28:10 he cutteth out rivers among the rocks; and his eye seeth every precious thing. 28:11 he bindeth the floods from overflowing; and [the thing that is] hid bringeth he forth to light. 28:12 but where shall wisdom be found? and where [is] the place of understanding? 28:13 man knoweth not the price thereof; neither is it found in the land of the living. 28:14 the depth saith, it [is] not in me: and the sea saith [it is] not with me. 28:15 it cannot be gotten for gold, neither shall silver be weighed [for] the price thereof. 28:16 it cannot be valued with the gold of ophir, with the precious onyx, or the sapphire. 28:17 the gold and the crystal cannot equal it: and the exchange of it [shall not be for] jewels of fine gold. 28:18 no mention shall be made

y days [and] caused the dayspring to know his place; 38:13 that it might take hold of the ends of the earth, that the wicked might be shaken out of it? 38:14 it is turned as clay [to] the seal; and they stand as a garment. 38:15 and from the wicked their light is withholden, and the high arm shall be broken. 38:16 hast thou entered into the springs of the sea? or hast thou walked in the search of the depth? 38:17 have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death? 38:18 hast thou perceived the breadth of the earth? declare if thou knowest it all. 38:19 where [is] the way [where] light dwelleth? and [as for] darkness, where [is] the place thereof, 38:20 that thou shouldest take it to the bound thereof, and that thou shouldest know the paths [to

him a new song; play skilfully with a loud noise. 33:4 for the word of the lord [is] right; and all his works [are done] in truth. 33:5 he loveth righteousness and judgment: the earth is full of the goodness of the lord. 33:6 by the word of the lord were the heavens made; and all the host of them by the breath of his mouth. 33:7 he gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses. 33:8 let all the earth fear the lord: let all the inhabitants of the world stand in awe of him. 33:9 for he spake, and it was [done] he commanded, and it stood fast. 33:10 the lord bringeth the counsel of the heathen to nought: he page 325 psalms maketh the devices of the people of none effect. 33:11 the counsel of the lord standeth for ever, the thoughts of his heart to

[who] daily loadeth us [with benefits, even] the god of our salvation. selah. 68:20 [he that is] our god [is] the god of salvation; and unto god the lord [belong] the issues from death. 68:21 but god shall wound the head of his enemies [and] the hairy scalp of such an one as goeth on still in his trespasses. 68:22 the lord said, i will bring again from bashan, i will bring [my people] again from the depths of the sea: 68:23 that thy foot may be dipped in the blood of [thine] enemies [and] the tongue of thy dogs in the same. 68:24 they have seen thy goings, o god [even] the goings of my god, my king, in the sanctuary. 68:25 the singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels. 68:26 bless ye god in the congregations [even

71:18 now also when i am old and greyheaded, o god, forsake me not; until i have shewed thy strength unto [this] generation [and] thy power to every one [that] is to come. 71:19 thy righteousness also, o god [is] very high, who hast done great things: o god, who [is] like unto thee! 71:20 [thou] which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth. 71:21 thou shalt increase my greatness, and comfort me on every side. 71:22 i will also praise thee with the psaltery [even] thy truth, o my god: unto thee will i sing with the harp, o thou holy one of israel. 71:23 my lips shall greatly rejoice when i sing unto thee; and my soul, which thou hast redeemed. 71:24 my tongue also shall talk of thy righteousness all the day lo

ill meditate also of all thy work, and talk of thy doings. 77:13 thy way, o god [is] in the sanctuary: who [is so] great a god as [our] god? 77:14 thou [art] the god that doest wonders: thou hast declared thy strength among the people. 77:15 thou hast with [thine] arm redeemed thy people, the sons of jacob and joseph. selah. 77:16 the waters saw thee, o god, the waters saw thee; they were afraid: the depths also were troubled. 77:17 the clouds poured out water: the skies sent out a sound: thine arrows also went abroad. 77:18 the voice of thy thunder [was] in the heaven: the lightnings lightened the world: the earth trembled and shook. page 351 psalms 77:19 thy way [is] in the sea, and thy path in the great waters, and thy footsteps are not known. 77:20 thou leddest thy people like a flock

committed iniquity, we have done wickedly. page 369 psalms 106:7 our fathers understood not thy wonders in egypt; they remembered not the multitude of thy mercies; but provoked [him] at the sea [even] at the red sea. 106:8 nevertheless he saved them for his name s sake, that he might make his mighty power to be known. 106:9 he rebuked the red sea also, and it was dried up: so he led them through the depths, as through the wilderness. 106:10 and he saved them from the hand of him that hated [them] and redeemed them from the hand of the enemy. 106:11 and the waters covered their enemies: there was not one of them left. 106:12 then believed they his words; they sang his praise. 106:13 they soon forgat his works; they waited not for his counsel: 106:14 but lusted exceedingly in the wilderness

! 107:22 and let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing. 107:23 they that go down to the sea in ships, that do business in great waters; 107:24 these see the works of the lord, and his wonders in the deep. 107:25 for he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. 107:26 they mount up to the heaven, they go down again to the depths: their soul is melted because of trouble. page 371 psalms 107:27 they reel to and fro, and stagger like a drunken man, and are at their wit s end. 107:28 then they cry unto the lord in their trouble, and he bringeth them out of their distresses. 107:29 he maketh the storm a calm, so that the waves thereof are still. 107:30 then are they glad because they be quiet; so he bringeth them un

TYSON DONALD NEW MILLENNIUM MAGIC

ver be certain that the insect underfoot is not more useful in the scheme of things than the magus. i n the beginning the unmanifest was all. god lay asleep in a timeless slumber without dreams. this nothingness that is the highest state of the all can best be likened to the state of the human mind during dreamless sleep-it is without duration or quality. 00: all is all then desire stirred within the depths of the unmanifest. some mystics believe the movement was brought about by a crisis within the all that necessitated change; others say it was a voluntary act of love. for reasons of its own, god chose to con- sider itself. it awoke throughout its substance and became aware of its all-poten- tial without yet analyzing its quality or extent. in a way utterly alien to mankind, the unmanife

he subconscious, causing the beings and forces that dwell there to break the surface with uncommon violence and frequency. it is equivalent to the swimmer kicking his or her legs in the water of the lagoon. if the astral creatures become annoyed enough, they may choose to interact in a mali- cious way with the swimmer. there is an even greater danger. through ritual the magus summons creatures of the depths of the great sea up through the levels of shadow to enter his or her private little lagoon of the individual subconscious. these may be great benevolent whales or savage sharks. it is in the interest of the magus to keep the sharks out while letting the whales enter. there are several traditional magical techniques the magus uses to ensure this segregation. the magus must cleanse the bo

harity. the truth is the source from which beauty and charity spring. the general magical symbols presented here are only the framework upon which the complete temple of the art is erected. it is necessary to understand such symbols, but in themselves they are not enough. after grasping the bones of ritual, the magus must then seek the inner enlightenment that will supply specific tokens keyed to the depths of his or her unique subconscious. before the light will dwell within the magus long enough to teach him or her the secrets of the art, the magus must suffer the considerable pain and doubt that comes from completely renouncing the com- mon western material mode of thinking and living. these hard-won personal keys of magic will belong to the magus alone and will have great power, but th

ion. in a beautiful and powerful excerpt from the havamal, an unknown bard takes on the voice of the god in order to sing of his trial and achievement: i trow that i hung on the windy tree, swing there nights all nine, gashed with a blade, bloodied for odin, myself a sacrifice to myself- knotted to that tree, no man knows whither the roots of it run. none gave me bread none gave me drink, down to the depths i peered, to snatch up runes with a roaring scream, and fell in a dizzied swoon. well-being i won, and wisdom too, i grew and joyed in my growth- from a word to a word i was led to a word, from a deed to another besides being of great beauty, this ancient poem has much to teach the mod- ern magus about the way to acquire the instruction of the light. it is evident that the magus must ma

symbolic of the rational order, the cos- mic law, of the manifest universe. there are parallels to the cross of christ. the nine nights in the poem are the nine primary emanations that are reflect- ed in the physical world, the tenth emanation, malkuth. odin is said to remain tied to the tree for this span of time. obviously he could not have gone anywhere in the physical sense. his peering into the depths was a vision of the secret depths of his own being. his reaching down to snatch up the runes was an act of will to liberate the wisdom of the light in symbol form from beyond the veil of the unmanifest. the opening through which the god stretches his hand is his point of true self, which both encompasses the entire universe and is every point in it. his sacrifice was threefold. first an

, there is a japanese bud- dhist initiation that requires the priest undertaking it to go nine days and nights without water or food. this is still practiced today. what is the inner meaning of the sacrifices of odin? to be bound to the tree entails the curbing of the animal will to strike out in passion or hatred as soon as the impulse comes to mind. to mutilate one's own flesh is to proclaim to the depths of being that the pleasures and pains of the body are of secondary impor- tance to enlightenment. finally, to go without food or drink is a symbolic repudi- ation of the worth of mere material existence. taken together, the three sacrifices are a cleansing of the three levels of being- bondage thwarts the mental impulses; self-mutilation opposes the emotional and sensual impulses; and f

y impor- tance to enlightenment. finally, to go without food or drink is a symbolic repudi- ation of the worth of mere material existence. taken together, the three sacrifices are a cleansing of the three levels of being- bondage thwarts the mental impulses; self-mutilation opposes the emotional and sensual impulses; and fasting thwarts the physical needs of the body itself. when odin peered into the depths of his own being after the nine nights, the effect of what he saw was almost overwhelming. to look into the face of the unshielded sun is to court blindness. madness and death are all too often the bit- ter fruit of the pursuit of enlightenment. only the briefest glance was necessary, for the center of higher self is timeless, enfolding eternity in an instant. at once odin saw the knowl

ese inspirations will be sporadic and unclear. the magus may receive answers to questions he or she has not yet asked, and will only realize that they are answers when the questions at last occur in his or her thoughts. the light cannot be ordered about. it will reveal what the seeker is prepared and ready to receive, neither more nor less. what human beings may believe they are fit to receive in the depths of their personal conceit and frailty is of no importance to the light. if the meditations are working, the magus will get the strange impression that he or she is somehow thinking forward in time and coming to know things before they have actually been experienced. such inspired bits of knowledge are often confirmed weeks or months after the magus first acquires them. reading a book by

nking thereby to protect themselves from the natural consequences of their transgressions, soon render them tarnished and unfit to represent the emanations of divine spirit. they become vehicles for shadows and husks, and only the foolish magicians themselves retain any doubts as to the transformed meaning of these symbols. i nvocation is the drawing forth of spiritual beings or their powers from the depths of the unconscious sea into the conscious perception of the perceived self of the magus, where they work a mental, emotional, and sometimes phys- ical transformation. the coming of a spirit into the ritual circle, and into the circle of the body of the magus, is felt as an inner change in the personality. the invoked spirit is usually visualized as surrounding the magus like a cloak of

ous sea into the conscious perception of the perceived self of the magus, where they work a mental, emotional, and sometimes phys- ical transformation. the coming of a spirit into the ritual circle, and into the circle of the body of the magus, is felt as an inner change in the personality. the invoked spirit is usually visualized as surrounding the magus like a cloak of light, and sink- ing into the depths of his or her being. it is thus a kind of voluntary possession similar to that experienced by medi- ums, who are taken over by their spirit contacts, and by channelers, who become speaking machines for discarnate intelligences, and by voudoun worshippers, who are mounted and "ridden" by their loas. however, in hermetic magic the magus always retains a center of self-awareness and contro

TYSON DONALD SOUL FLIGHT

typal form of the mandala, a symbol of wholeness. jung did not dismiss ufos as imaginary, but he regarded them as a mystery that had a psychological component. he was not certain whether they were physically real or wholly psychological. in either case, he considered them the harbinger of a time of momentous and perhaps dangerous change in western society that had been thrown up by the turmoil in the depths of the collective unconscious. these rumors, or the possible physical existence of such objects, seem to me so significant that i feel myself compelled, as once before when events were brewing of fateful consequence for europe, to sound a note of warning. i know that, just as before, my voice is much too weak to reach the ear of the multitude. it is not presumption that drives me, but m

-the symbol of life-that appeared in front of his inner vision and blocked his path whenever he tried to use his pineal-doonuay mode of astral projection. it also took the form for fox of his wife's voice warning him that he was in danger. i suspect that hearing this kind of warning voice is not uncommon for those who engage in serious experiments in astral projection. there seems to exist within the depths of the mind either an automatic mechanism or an intelligent agent of some kind capable of preventing astral projection when there is the unconscious perception that some form of danger is being approached. it is difficult to know whether the danger warned against in these instances is real or an illusion. it appears similar to the blocks, which arise during psychoanalysis, that prevent

own in my physical body, which i can see on the bed in the dimness of the bedroom, and then attempt to sit up and stand up, carrying my physical body with me. i usually have to do this several times--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

acred. such springs and pools were believed to be the dwelling places of spiritual beings and, without a doubt, spirits did appear and communicate with human beings through the astral doorways of these pools and springs. in a later evolution of this method of scrying, water was collected in a special scrying basin from such sacred water sources. astral visions would be scried by peering down into the depths of the basin, which was often made of silver. the surface of the water might be stirred into a vortex by means of a wand. the great seer nostradamus used a basin of water as part of his scrying apparatus, along with a wand, though exactly how they were employed remains a matter of conjecture. we can adapt the ancient water mirror for the purpose of an astral doorway by filling a silver

e planet venus is not obstructive in any occult sense to astral projection. after leaving the body, the basin of water can be used as a portal by enlarging it on the astral level until it is large enough to dive into. the traveler should continue to descend deeper and deeper into the water of the basin until a light is perceived. he will gradually become aware that he is no longer descending into the depths of the basin, but ascending toward the light. as the light approaches, it enlarges itself into an opening through which the traveler emerges into the astral landscape he sought to reach. in this way, the basin of water can be used as a direct astral channel, bypassing the chamber, corridor, and elevator of the general ritual. i have provided this method of direct passage into the astral

abandoned. this should not be done casually, however, since the ritual is structured in such a manner as to provide a high degree of both precision and security to the traveler. 196 soulflight the light at the bottom of the basin should be conceived as a kind of astral reflection of the open surface of the expanded basin that leads to the astral world, in much the same way that the reflection in the depths of a mirror may be thought of as the astral reflection of the physical world. since the astral world is a reflection, the traveler is, by swimming down into the depths of the basin, actually swimming up on the astral side of the water surface. the basin does not have a bottom in the astral world, but it is a water-filled passageway similar to a submerged cave. it can be opened by making

surroundings. his face bears a rapt expression, as though he peers into some unseen distant reality and strives to comprehend its meaning. chapter twelve: the tarot 213 the place of his trial of endurance is at a crossroads remote from human habitation. forest trees lower their boughs close to the dirt roads, the spaces between their trunks filled with green shadows. the pit has mud at its bottom the depth of which cannot be guessed by looking at it. were the rope around his ankle to snap, it is possible that the inverted man would disappear below its surface. those who come walking along the roads stop and make gestures to the hanged man, trying to attract his attention. they even put on little pantomimes, but he ignores their efforts. the ruling intelligence of the trump speaks oracles o

. chapter fourteen: runes 241 a set of symbols that did not form a part of the golden dawn esoteric system, yet deserves special examination due to its extreme potency, is the twenty-four germanic runes. when used with a full awareness of their meaning, no symbols are more effective at evoking tangible astral landscapes. perhaps due to the extreme simplicity of their shapes, the runes resonate in the depths of the subconscious with primal force. each rune is a letter that may be used for writing, but as is true of hebrew letters and enochian letters, each is also a spiritual intelligence and its own astral world. the meaning of every rune expresses itself dynamically in these two ways-as a self-aware astral entity with whom it is possible to converse and interact, and as a landscape that c

eral significant details we may deduce from this important poem. the runes were an infernal device. they were not of the heavenly realms, but of the underworld, the dark realm of hel, goddess of the dead, the hidden shadow world of monsters and devils, of necromantic sorceries and blood magic. woden did not look upward when suspended from the tree; he gazed downward at the very roots of the tree, the depths of which no man has knowledge. the runes were carved into the roots of the tree. we know this because runes are not tangible things, but are symbols similar to letters of the alphabet. there is no such thing as a rune in a material sense unless it is inscribed on some physical surface. the practice of the germanic shamans was to carve runes into the bark of twigs and roots for various w

germanic peoples, the underlying forces that sustain existence were twenty-four in number, and expressed in their shapes the twenty-four essential qualities of being. the runes would have remained asleep and invisible at the roots of yggdrasil, but the blood released by the spear of woden, falling fiom his suspended body into the ground, fed the runes and made them active, causing them to glow in the depths of the underworld with chapter fourteen: runes 243 lines of red fire, the color of embers. it was this glow that enabled the projected astral form of the god to see the runes and fly toward them. the runes called out to him mutely with his own life force. because they lay buried at the very root of the tree, the primal beginning of existence, the astral body of woden could only sustain

TYSON DONALD THE MAGICAL WORKBOOK

the tools of magic must be employed on all levels simultaneously. it is not enough to wave a wand about in the air, it must be actualized and visualized on the preface xxi astral level. during use, the magus remains keenly aware of its responsiveness and tactile feel. energy is projected along its length with the force of the will. the words of power that are written on its sides are sustained in the depths of the mind, where they act most effectively. emotional energy is heightened at the moment of projection, then allowed to fall completely quiescent to prevent a backlash. the magic is not in the wand, it is in the magician. the ritual is not worked in the external environment with physical objects, it is worked in the unity of the personal universe that embraces both inside and outside

e whirl with the static, balanced force of the cross. by beginning a spiral with the right index finger elevated, energy is drawn down from the heavens and focused upon its center. when a spiral ends with the right index finger elevated, energy is dispersed upward from the focal point of the spiral. conversely, by beginning a spiral with the right index finger lowered, energy is drawn upward from the depths of the earth and focused upon its center. when a spiral ends with the right index finger lowered, energy is dispersed downward from the focal point of the spiral. the symbolic nature of these directions-up for spirit and down for matter-makes them no less effective when employed in practical magic. a clockwise-inward spiral should begin with the right arm elevated, since this spiral is

TYSON DONALD THE POWER OF THE WORD

ot merely reflect the makeup of the world-it is the world. in the most ancient book of the kabbalah, sepher yetzirah (the book of formation, it is written "he selected three letters from among the simple ones and sealed them and formed them into a great name, i h v, and with this he sealed the universe in six directions. he looked above, and sealed the height with i h v he looked below and sealed the depth with i v h. he looked forward, and sealed the east with h i v. he looked backward, and sealed the west with h v i. he looked 8 tetragrammaton to the right, and sealed the south with v i h. he looked to the left, and sealed the north with v h i (sepher yetzirah, westcott translation [new york: weiser, 19801, p. 17. the very substance of space itself is composed of the letters of ihvh. onl

s. the second key was translated by dee into english in his personal record of his communications with the enochian spirits. it is relevant to our inquiry because it shows that the order of angels known as the wings of the winds are elemental angels of the earth: can the wings of the winds understand your voices of wonder, 0 you, the second of the first? whom the burning flames have framed within the depths of my jaws; whom i have prepared as cups for a wedding, or as the the hieroglyphic monad flowers in their beauty for the chamber of righteousness. stronger are your feet than the barren stone, and mightier are your voices than the manifold winds: for you are become a building such as is not, but in the mind of the all-powerful. arise, saith the first! move, therefore, unto his servants!

of god, probably a very powerful and exalted angel, because the ring was used for the holiest works, such as erecting the temple and binding evil spirits. it would be idle to speculate which angel resided within the brilliant radiance of the shamir. perhaps it was michael, who is the great warrior angel. i am more inclined to think that the light of metatron, the highest of all angels, shone from the depths of the stone. the third river of power flowed from any occult symbols that may have been inscribed upon the ring at the time of its making. these drew down the rays of the planets and the fixed stars or signs, or attracted the energies of the four earthly elements. among these symbols is the pentagram and the hexagram, either of which may have been on solomon's ring. a fourth river of p

s of the four worlds, i call upon you! bear witness to my rebirth and acknowledge my names. so let it be. visualize the figure of the heavenly messiah permeating your flesh and bone. receive this spirit into your mind and heart. think with his thoughts, feel with his emotions, and as much as possible actually become the christform, not only outwardly in features and shape of body, but inwardly in the depths of your soul. now is the time to meditate upon any particular problem or question you may have, which you do not in your own persona, but in the identity of 160 tetragrammaton the messiah. if the ritual is active, instead of meditating as christ, you will enact your ritual desire in the identity of the heavenly christ. you will assume the seated form of christ and use the name of power

e thirty aethers. the two enochian words zacare (move) and zamran (show yourselves) are the actual commands to the spirits to appear visibly, or at least tangibly, before the magician. magically speaking, they are the most potent words in the keys. the second key can the wings of the winds understand your voices of wonder, 0 you, the second of the first? whom the burning flames have framed within the depths of my jaws; whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of 192 tetragrammaton righteousness, stronger are your feet than the barren stone, and mightier are your voices than the manifold winds: for you are become a building such as is not, but in the mind of the all-powerful. arise, saith the first! move, therefore, unto his servants! sho

the voice of the magician addresses "the second of the first" this group of angels commands the "wings of the winds" through their "voices of wonder (in casaubon, this is worded "voices of windes) it is quite explicitly stated by christ "mightier are your voices than the manifold winds" this voice-breath imagery is compounded by the explanation that the second of the first has been "framed within the depths of my jaws" by the "burning flames" the burning flames would seem to be the four angels that form the subjects of keys fifteen, sixteen, seventeen, and eighteen. very likely the "voices of wonder" or "voices of windes" are the sounding trumpets that issue first out of the gates of the four watchtowers. they are called the "second of the first" perhaps because they articulate the word of

of the first" perhaps because they articulate the word of christ (see revelation 19:13. remember that each trumpet has six bells, or openings, allowing it to be united as one voice, yet at the same time to be the six voices of the six elders of its particular watchtower. what better description of the sounding note of a trumpet than a voice of wind? the notes of a trumpet are indeed framed within the depths of the jaws of the musician who plays them, in this case, christ himself. the "burning flames" would seem to be the active powers that drive the vital breath through these articulating instruments, giving rise to words of power that command the wings of the winds. in a sense, the trumpets, which represent the voices of the elders and are all their power, create the wings from chaos by s

t is interesting. this number 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 m

UNCLE SETNAKT SEZ THE HEROIC SOCIETY

true to ourselves rather than to a cultural norm (or god, our acts are freed from the heavy burden of claims of universality, eternality, and absoluteness- such total ponderous oneness with the natural order- our work becomes sparkling, free and joyous. the hero speaks with the justified voice the ma'at kheru- and his word changes the worlds. this is setnakt's vision. if it is yours- take it into the depths of yourself- and cast it upon the world with the strongest of your magical might! magic can be in every intentional act. uncle setnakt hopes you have a pleasant de uncle setnakt sez- timing in greater and lesser black magic don webb uncle setnakt would like to share a few tips about timing in lesser and greater black magic. 1. when you need to establish yourself as a control figure, arr

VOX SABBATUM

batum the witches sabbat 20 the knowledge of being. i kiss the reversed and opposing face of shaitan, that by darkness i shall awaken to the light of self-love and the wisdom of the black flame. with regard to the witches sabbat, it is pertinent to follow the basis of the witches pyramid- to know, to will, to dare, to keep silent. those who you make reference to regarding the rite must never know the depth of the rituals, as they are meant to be kept from prying eyes, and such rites are self- transformative, therefore of the highest significance as means of self- deification. luciferian sabbat the luciferian sabbat is best described as high sorcery and angelick magick. it illuminates and stimulates further the imagination, the higher faculties of man and woman. such a sabbat differs from t

nd is cain, called elohim, my flesh born son of earth behind me is az lilith, my bride and druj spawning goddess, my inspiration of art! in front of me is aeshema, called the dev of the wounding spear, known as asmodeus, my will made flesh 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 wil

WAITE ASPECTS OF MASONIC SYMBOLISM

cated explanation of the strength which is attributed to b, the left-hand pillar, and of that which is established in and by the right-hand pillar, called j. the temple as regards the temple itself, i have explained at length elsewhere after what manner it is spiritualized in various kabalistic and semi- kabalistic texts, so that it appears ever as "the proportion of the height, the proportion of the depth, and the lateral proportions" of the created universe, and again as a part of the transcendental mystery of law which is at the root of the secret tradition in israel. this is outside our subject, not indeed by its nature but owing to limitations of opportunity. i will say only that it offers another aspect of a fatal loss in israel and the world- which is commented on in the tradition

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ore his works of old. i was set up from everlasting, from the beginning, or ever the earth was. when there were no depths i was brought forth. before the mountains were settled, before the hills was i brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. when he prepared the heavens i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree. when he appointed the foundations of the earth: then i was by him, as one brought up with him" proverbs, viii. 22 ff. having described the coming into being of khepera and the place on which he stood, the legend goes on to tell of the means by which the first egyptia

er greatly, for he told her that he would take charge of the case of horus in the judgment hall of anu, wherein osiris had been judged, and that as his advocate he would make any accusations which might be brought against horus to recoil on him that brought them. furthermore, he would give horus power to repulse any attacks which might be made upon him by beings in the heights above, or fiends in the depths below, and would ensure his succession to the throne of the two lands, i.e, egypt. thoth also promised isis that ra himself should act as the advocate of horus, even as he had done for his father osiris. he was also careful to allude to the share which isis had taken in the restoration of horus to life, saying "it is the words of power of his mother which have lifted up his face, and th

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

a un doble circuito en el primer rasgo, mientras que en el segundo, s lo cierra uno, desvi ndose en el otro, para proyectarse hacia fuera despu s de cortar el signo en el punto mismo de su cruzamiento central. uno cierra y el otro abre. 11 this is thus the required key to open all the doors, in order to cut all the currents formed by the atomic energy, from where we have imagined and deposited in the depth of the consciousness, until the one that originates all, which circulates in the same manner into the center of the ninth sphere. now then, in order to save the appeals related to the inherent risks of every astral experience and to obtain a fast and, at the same time, perfect projection it is sufficient reason, for the sacred order of tibet to affirm its motto: nothing can resist our po

a medusa (el yo psicol gico o adam terrenal) con su espada flam gera. todos los grandes maestros de la humanidad tales como: hermes, budha, jes s, dante, zoroastro, etc, tuvieron que pasar por la prueba m xima. en el p rtico terrible de la novena esfera est escrita aquella frase que cierra el paso a los profanos "lasciate ogni speranza voich entrate. 64 the zohar emphatically warns us that within the depths of the abyss lives the adam protoplastus, the differentiating principle of the souls. with this principle we have to dispute victory to the death. this fight is terrible, brain against sex, and sex against brain, and what is even more terrible and more painful is heart against heart, you know it. the sign of the infinite is resplendent within the heart of the earth. the sign of the infi

sire with that which is called love. desire is a substance that decomposes into thoughts, volitions, feelings, romances, poetries, tenderness, sweetness, anger, hatred, violence, etc. people are always deceived by the poison of desire. the lovers always swear that they are in love, when in reality they are only desiring. the human being does not know that which is called love; however, we have in the depths of our being a principle that loves. unfortunately, we do not have this principle incarnated. this principle is the soul (the inner magnes of paracelsus. if people had incarnated that soul-principle, then they could love; only from heart to heart, from soul to soul is it possible to love. unfortunately, people only have satan incarnated and the latter does not know what love is; satan o

WESTERN MANDALAS OF TRANSFORMATION SR AL

ree of life through their numeric symbolism (called in qabalah, gematria. i stumbled upon the amazing technique of creating "flashing color tablets (to be explained in due course) of the planetary seals made from magical squares (or kameas) which have been used in the magical tradition since the renaissance. many of the renaissance scientists and philosophers have not been given proper credit for the depth of their perception of reality. kepler's analysis of the solar system was heavily influenced by his perception of the mystical influence of number, often describing god in geometrical terms. william blake's famous etching, the ancient of days (a title of the god name kether, or number one, on the tree of life, shows god leaning down from heaven to measure earth with dividers, giving the

is slow to change. it is perhaps true that human beings need to have their basic needs met before they can content themselves with prayers, affirmations, and magical work, for spiritual purposes, but if personal desire is the extent of one's use of qabalistic talismans, it would cut us short indeed. there is probably no spiritual tradition richer in images to draw upon than qabalah, and no end to the depth it possesses to aid one on the path to enlightenment, salvation, god-realization, or true gnosis (take your pick, but be committed. at any level from which you approach it, it has something to offer through its system of correspondences and through the ever-expanding consciousness it holds for those who study it in depth. dr. case emphatically believed that the magic of magical squares w

chaos and made what is not into what is (2: 6. and the gnostic basilides said that the non-existent god made the cosmos out of the non-existent, casting down and planting a single seed containing within itself the whole seed-mass of the cosmos (jonas, 1963. the book of proverbs tells us "with wisdom god established the earth, with understanding he established the heavens, and with his knowledge, the depths (chaos) were broken up (prov 3: 19, 20. it is through daath (knowledge) that the creative power of the elohim (emanating from binah) begins to manifest something from the chaotic nothing. although masculine language is used in proverbs, in qabalah, these depths are often referred to as the womb, or ani in hebrew. this word is simply a rearrangement of the word ain, or nothingness, and t

WHO ARE THE DRACONIANS

s account who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (8 of 68 [8/25/2000 17:19:57] leaves off, however we "might" conclude, by attempting to find the common denominators between other similar stories, more or less the following. both species developed aerial and space technologies, possibly utilizing antediluvian technologies found abandoned in the depths of the planet, that would eventually carry their species-war to the moon and to mars [explaining the reputed "signs" of ancient conflicts on both of those "planets- note: many consider the earth& moon to actually be a double-planet. ultimately once hyperspace travel was refined, they would take their war to the stars. there are some who claim that it took the u.s.a. only approximately 4

-white stripes across its body with quarter-size speckles over it "on-site field investigations by mark a. hall, however, indicated this 'giant lizard' ran bipedally, according to other trimble county, kentucky witnesses. the ohio river is louisville's, milton's, and trimble county's northern boundary "on 21 august 1955, near evansville, indiana, mrs. darwin johnson was almost pulled forever into the depths of the ohio river. in what seems to be a very close meeting with one of those creatures, mrs. johnson, of godtown, indiana, was swimming with her friend mrs. chris lamble about fifteen feet from the shore when suddenly something grabbed her from under the surface. it felt like the 'hand' had huge claws and 'furry (or scaly) palms. it came up from behind, grabbed her left leg, grabbed he

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

e 15 steps in the temple between the antecourt of israel and the women s court and in these were sung the 15 psalms of degrees. psalms cxx- cxxxiv, 15 is the number of jah, a name of god. so the jews who wrote letters for numbers, never wrote jah, 10, 5, for 15, but tv, 9, 6=15. the great day of joyful recreation for jewish maidens was the 15th day of the month ab. the deluge covered the hills to the depth of 15 cubits. 112. a jewish boy in the olden time was ordered to begin the study of the gemara when 15 years of age. 16 means felicity and also a square number. there are 16 court cards in a tarot pack. the number 17. in the treatise de iside et osiride, plutarch says osiris was killed on the 17th day of the moon and hence when the moon was at the full and numbers--th eir occu lt power a

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

t is to say, both when and where the epiphany occurred approximated as much as possible the metaphysical constitution of what was divulged in the physical world. i return subsequently to this theme in the thought of judah loew, with special focus on the dimension of time; noteworthy for the moment is his insistence on the inseparability of space and time. this insight cuts a path that can lead to the depths of the religious sensibility that has informed jewish piety through the generations, an insight enhanced by the philological oddity that the word olam can denote both the spatial measure of the world and the temporal magnitude of eternity. the convergence of space and time that ensues from this dual connotation is further enhanced by the rabbinic etymology that playfully relates the wor

ything depends on the world of mercy, which is the source.222 through the weave of rabbinic and mystical themes that make up the fabric of this text, the reader is afforded an opportunity to contemplate some of the key hermeneutical assumptions that have informed the kabbalistic ontology of 94 chapter two time. the initial thing to note is the nexus between temporality and prayer223 if one plumbs the depth of the mystery of worship, one will comprehend the dynamics of time, a theme to which i return below. reiterating what was by his time the standard kabbalistic understanding of prayer, david ben yehudah characterizes the liturgical rite as an ascent of the worshipper s will through the sefirotic pleroma to the will that is conjoined with keter. this will is the expression of the infinite

ning the mystery of faith? her ways are pleasant ways, all her paths, peaceful (ibid, 3:17. these are the ways and paths of torah. all is one, this is peace and that is death, each the opposite of the other.78 this passage sheds further light on a crucial aspect of the nexus between truth and death that we discerned in abulafia s commentary. to know truth in the fullest disclosure, one must plumb the depths of deceit portrayed in images of desolation.79 this gnosis, which, as abulafia and other kabbalists in late-thirteenth- century castile emphasized, is limited to a small number of adepts, guides one on the path to discerning the obliteration of the dichotomy between the divine and the demonic in the godhead. dwelling on the identity of difference implied thereby might prove especially d

d by e. p. bos and p. a. meijer, 65 87. leiden: e. j. brill, 1992. meletinsky, eleazar m. the poetics of myth. translated by guy lanoue and alexandre sadetsky. new york: garland publishing, 1998. mensch, james richard. postfoundational phenomenology: husserlian reflections on presence and embodiment. university park: pennsylvania state university press, 2001. merkle, john c. the genesis of faith: the depth theology of abraham joshua heschel. new york: macmillan, 1985. merleau-ponty, maurice. phenomenology of perception. translated by colin smith. new york: humanities press, 1962. the visible and the invisible. edited by claude lefort. translated by alphoso lingis. evanston: northwestern university, 1968. minkowski, eug ne. lived time: phenomenological and psychological studies. translated

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

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

all upon the luciferian path pass through, in the skin of cain or otherwise. west- a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or "i" announcing the forced antinomianian separation from the natural order, and through leviathan grows strong in this circle of timeless being. the mysteries of the depths is revealed as knowledge and wisdom of the subconscious. by tapping into the subconscious, one is able to master their own individual life therein. the reference to the angelickan watcher of the sun and the ahrimanic shadow is based in the double vessels or fetishes of the bestial and angelick atavisms and familiars. by exteriorizing ones adversarial aspects of "i" and "being" one 8 may

amael and lilith are the keys of infernal, or daemonic union. it is by the combination of these forces which are the sun and moon respectively that we may emerge from which 23 the familiar and exterior daemon may seek further sexual congress via dreams. the sigil of infernal union is the gateway towards qlippothic awakening, which we may unite the shadow with the light, therefore reaching towards the depths and heights of beauty! leviathan surrounds the averse pentagram in the hebrew letters lvthn. leviathan is indeed the hebraic sea dragon known through many cultures as the male counterpart of tiamat, the ourabouris, tanin iver, the blind dragon. it is by all secrets now known the mystical marriage of daemonic opposites was through the unconscious link of leviathan, whom brought both spir

invoking pentagram east: lucifer-phosphorus, lords of the eastern tower, bearer of the black flame, lord of light and promethean flame, i do summon thee forth to witness my rites of awakening and union. i command the forces of air and the astral plane, send thy luciferian elementals to guard this circle. west: leviathan-ourabouris, lord of the western tower, who beholds the black flame hidden in the depths! great encircling one, who holds the keys to immortality! i summon the forces of water and the sea to witness my rites of awakening and union. be watchful and protect this circle! north: belial lord of the northern tower, who fell from heaven to be as god itself, who accepts no master- i do summon thee forth to witness my rites of awakening and union. i command the forces of the earth t

r- i do summon thee forth to witness my rites of awakening and union. i command the forces of the earth to protect this circle! imagine each force in a silent way adding the essence of protection around you. take now the athame from the altar, envision the image of samael, reciting: 26 solar force of fire and inspiration, which from all life emerges as its own being, i do summon thee, samael from the depths of my soul, my very being, to emerge in my consciousness as life and solar force! do manifest and hear my words, which are meant as an invocation of sorath, the beast 666 which is your secret name. samael, satan do manifest unto me. let me guide the union of opposites! begin masturbation, envisioning the solar force building from the base of your spine up to your head, the fire force sp

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

gives power over the princes to do your bidding. 3 this gives the ability to be objective and counsel people. 4 this gives shrewd business sense. 5 this gives access to hidden knowledge on water and minerals. 6 this gives control over aspects of the air spirits who control the seasons. 7 this also gives wisdom and hints at the first table, giving only the intellectual aspects of the same without the depth of this seventh table. these seven tables of the tabula collecta are analogous to the order formula of the enterer of the threshold, as laid down in the golden dawn z1 document "particular exordium" the number preceding the following quotes relates to the table number of the tabula collecta. the passage in italics shows the direct links to the meaning of the tables. 1. at the ending of t

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