Michael Wynn's Occult Reference Library
THE DOOR

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d his/her/their preparation (hegemon salutes hierophant and prepares candidates as follows. the candidate is hoodwinked and a rope is tied thrice around the waist outside of the temple. the candidate is then placed into position on their knees blindfolded and thrice bound) 29 hegemon (hegemon approaches them "child/children of earth, arise and enter the pathway of darkness (hegemon knocks once on the door (kerux knocks from within) kerux "very honored hierophant, is it your pleasure that the candidates be admitted" hierophant "i give permission to admit_ who will now lose his/her/their name(s) and who will henceforth be known by the motto. let the stolistes and the dadouchos assist the kerux into their reception (stolistes and dadouchos join the kerux at the door (the candidates are allowe

e mystical words- khabs am pekht-are ancient egyptian and are the origin of the greek words- konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be 'light rushing out in one ray, and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things are the pillars of hermes and solomon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god

1 10 INITIATION CEREMONY

tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters and sorors of the zelator grade of the golden dawn, assist me to open the temple in the grade of zelator. frater kerux, see that the temple is properly guarded. kerux: knocks, without opening the door. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temp

he second order to admit him (her) in due form. honoured hegemon, superintend the preparation of the neophyte and give the customary alarm. heg: salutes with the zelator sign, and leaves the room by south and west. sentinel: prepares neophyte who wears sash of neophyte grade and is blindfolded. he carries the fylfot cross in right hand. heg: instructs neophyte in knocks of the grade. kerux: opens the door to be just ajar) heg: let me enter the portal of wisdom. kerux: i will. kerux: opens door and admits them. sentinel: turns down lights. hiero: except adonai build the house, their labour is but lost that build it. except adonai keep the city, the watchman waketh in vain. frater (sorer) neophyte, by what aid dost thou seek admission to the grade of zelator of the golden dawn? heg (for neop

brew and english. 15) the names of the twenty two tarot trumps and four suits. a manuscript on these will be supplied to you. when you are well satisfied that you are well informed on these, notify the officer in charge. hiero: fraters and sorors, assist me to close this temple in the grade of zelator. all rise. hiero: frater kerux, see that the temple is properly guarded. kerux: on inner side of the door, knocks. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz, adonai melekh, blessed be thy name unto the countless ages. amen. all give sign and face east. hiero: leaves his throne and passes to the north, standing before the tablet of the north. hiereus: moves to right of

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

images? does osciua mean caj^ita oscillantia? it appears that when they hung up the heads, they propped open the moiith with a stick, conf. isengr. 645. reinardus 3, 293 (see suppl. nailing birds of prey to the gate of a burg or barn is well known, and is practised to this day. hanging up horses' heads was mentioned on p. 47. the grimnismal 10 tells ns, in osin's mansion there hung a wolf outside the door, and over that an eagle; were these mere simulacra and insignia 1 witechind says, the saxons, when sacrificing, set up an eagle over the gate: ad orientalem portam ponuntaquilam, aramque victoriae construentes; this eagle seems to have been her emblem. a dog hung up over the threshold is also mentioned, lex. alam. 102. buildings. 79 sed deprensarum passim capita omo, ferai^m arhoris ohsco

s it to hero to charm her zeus with, is told in a lay that teems with world-old myths, ii. 14, 214-8. as the ifxdaphrodite, the norse fable gives the jewel now to frigg and now to freyja, for that' gold of frigg' in saxo is the same as brisinga men. then there is another similarity: the same narrative makes freyja possess a beautiful chamber, so strong that, when the door is locked, no one can enter against her will' hun^ just as from freyja proceeded the gonoral notion of a freyja frouwa, so necklace-wearing serves to describe a bcantii'ul wife or maiden. in sanu. 1)7' menfjlots (monili laeta, rejoicing in a necklace) means simply femina, but in 108* 111" menfjby^ is a proper name (see p. 272 note; in 222* menslcdrjul is used of brynhildr. women are commo

nal terms, more rarely from extant myths, we may gather that several more goddesses of the north were in earlier times common to the rest of teutoudom. frey's beloved, afterwards his wife, was named gcr&r, she came of the giant breed, yet in sn. 79 she is reckoned among the asynjor. the edda paints her beauty by a charming trait: when freyr looked from heaven, he saw her go into a house and close the door, and then air and water shone with the brightness of her arms (ssem. 81. sn. 39. his wooing was much thwarted, and was only brought to a happy issue by the dexterity of his faithful servant slcirnir. the form of her name oerffr, gen. gersar, ace. gersi (sicm. 117, points to a goth. gardi or gardja, gen. gardjos, ace. gardja, and an ohg. gart or garta, which often occurs in the compounds h

homiius ordiatur, alteram quae contexat, tertiam quae rumpat. 406 wise women. and as. poetry we are able to lay our finger on the personality of the first norn' thiu wurdh is at handun' says the heliand 146, 2, just as' dod is at hendi' 92, 2: the fate, or death, stands so near, that she can grasp with her hand^ the man who is fallen due to her; we should say just as concretely' is at hand, is at the door. again' thiu wurth uilhida thuo' drew nigh then, hel. 163, 16' wurth ina benam' the death-goddess took him away 66, 18. ill, 4. not so living is the term as used in the hildebr. lied 48' weivurt skihit' or perhaps separately' we! wurt skihit' because' geschehen' to happen is used more of abstract inanimate things. an ohg. gloss also has umrt for fatum (graff 1, 992. far more vivid are the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

will need to collect some basic tools for your spells and rituals. if you are working in a group, these can be kept either by different members or in a safe place and brought out at meetings. they need not be at all expensive. magick was traditionally carried out with the equipment of the home: the broom for sweeping the magical circle was the besom used for sweeping dirt (and negativity) out of the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive scarves or throws make ideal altar cloths. car boot sales are an excellent source o

to be healed or the object of the love spell to the poppet, but i consider that this is an intrusion of privacy. instead, i would suggest that if you wish to add extra power, you make your featureless dolls in an appropriate colour. herbal sachets are particularly versatile; small ones can be carried around in a bag, pocket or pinned to undergarments, and large ones can be hung over a bed or near the door or in a drawer at work. traditionally, sachets of empowered herbs were tied with three, six or nine knots of ribbon or twine, these being magical numbers. if you do this, choose ribbon of a colour appropriate to the need- or more than one colour if you wish to add a secondary colour meaning. the number of knots depends on the intensity of the need as knots are a powerful way of concentrat

st pleasurable aspects* when the incense is burned through, collect any ash and sprinkle a little over the crystals you placed over your home and destination* wash the crystals in sacred water or any source of running water and allow them to dry naturally* take your home crystal on the journey with you and give the destination crystal to a loved one. if you live alone, bury it in a plant pot near the door to await your homecoming* for a house move, bury the 'new home' crystal near the front door of your present property to create a happy atmosphere for the new owners or tenants. bury the 'old home' crystal in the ground near your new front door when you move, to transfer positive energies with you and make the new home instantly yours. amulets very potent protection can be provided by amul

he maiden goddess brighid in myth mated with lugh the young god of light and so, traditionally, a virgin was chosen to mate with the chief of the tribe to ensure the coming of new life to the land. it is said that, like lugh, he embraced cailleach, the old hag of winter who was thus transformed in his arms into the maiden goddess. in medieval times, a girl representing brighid would be brought to the door of the main house or farmstead of a village with cows and a cauldron, symbols of plenty. her straw bridal bed would be created close to the fire, adorned with ribbons and blessed with honey. milk, the first available after the winter, was central to the festival as a symbol of renewed fertility. it was poured on the bed of straw. workers from the farms and villages would approach the brid

ABRAMELIN1

therwise have fallen into the hands of the enraged emperor; and the latter having asked me to predict unto him which one of the two popes, john xxiii. and martin v, should gain in the end, my prophecy was verified; that fortune befalling which i had predicted unto him at ratisbon. at the time when i was lodged at the house of the duke of bavaria,39 my lord, for matters of the greatest importance; the door of my room was forced, and i had the value of 83,000 hungarian pieces stolen from me in jewels and money. as soon as i returned, the thief (although he was a bishop) was forced to himself bring it back to me in person and to return with his own hands to me the money, jewels, and account books, and to give me the principal reasons which had forced him to commit the theft, rather than any o

l and human creature to behold the face of the angel. he who operateth shall do the same thing, but upon a veil of black silk, and shall put it on in the same manner as the child. after this thou shalt make the child enter into the oratory and thou shalt cause him to place the fire and the perfume in the censer, then he shall kneel before the altar; and he who performeth the operation shall be at the door and prostrate upon the ground, making his oration, and supplicating his holy angel that he will deign to appear and show himself unto this innocent being,70 giving unto him another sign if it be necessary in order to see him himself71 on the two following days. it is requisite that he who shall operate shall take heed to in no wise regard the altar, but having his face towards the ground

ABRAMELIN2

appear, since they cannot appear within the oratory itself in the which place, beside the oratory towards the quarter of the north, you shall have a rooted or covered lodge, in the which and from whence one may be able to see the oratory. i myself also had two large windows made in my oratory, and at the time of the convocation of the spirits, i used to open them and remove both the shutters and the door, so that 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

rrived at the term, wherefore the following morning rise betimes, neither wash yourselves at all nor dress yourselves at all in your ordinary clothes; but take a robe of mourning; enter the oratory with bare feet; go unto the side of the censer, take the ashes therefrom and place them upon your head; light the lamp; and put the hot coals into the censer; and having opened the windows, return unto the door. there prostrate yourself with your face against the ground, and order the child59 to put the perfume upon the censer, after which he is to place himself upon his knees before the altar; following in all things and throughout the instructions which i have given unto you in the last chapter of the first book, to which i am here referring.60 humiliate yourself before god and his celestial c

great grace that he hath granted unto you in that day, there also supplicating him to be propitious unto you and to aid you during your whole life, so that you shall never be able to offend him. you shall also render thanks unto your guardian angel and beseech him not to abandon you. the prayer being finished you will see that the splendour will disappear. then shall you quit the oratory, closing the door, but leaving the windows open and the lamp alight. you shall return as on the preceding days unto your apartment where you shall modestly recreate yourself, and eat your necessary food, then you shall go to rest until the following morning. of abramelin the mage 67 the fourteenth chapter. concerning the convocation of the spirits. 64 hough the following advice may be scarcely necessary fo

shall supplicate your guardian angel to aid you, and to govern your heart with his counsel, and all your senses. after this you shall take the wand in your right hand, and pray unto god to give unto this wand as much virtue, force, and power as he gave unto those of moses, of aaron, of elijah, and of the other prophets whose number is infinite. now place yourself beside the altar looking towards the door and the open terrace; or if you be in the country place yourself at the western67 side, and commence by summoning the chief spirits and princes. but your angel will already have instructed you how to convoke them, and will have sufficiently impressed it on your heart. and as well in this as in the orison, we should never proceed and act by the mouth only or by written conjurations alone;

holy angels, inflicted upon them. and that they will consent to obey, and that the four sovereign princes will name unto you the eight sub-princes, whom they will send in their place to take the oath as i have already said, to appear at once on the following morning when commanded by you; and that they will duly send the eight sub-princes. for greater certainty, quit the altar now, and go towards the door which openeth on to the terrace, advancing your right hand beyond.81 make each one of them touch the wand, and take the oath upon that wand. the demand of the second day. the eight sub-princes being invoked, you shall make unto them the same demand and the same admonition which you have (already) made unto the four sovereign princes. and further you shall request from these four, that is

ADEPTUS MINOR INITIATION

n colors of the rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this gr

eceived. very honored frater hodos chamelionis, clothe him in the black robe of mourning, bind him with his hands behind his back, symbolic of the binding force of his obligations, and put a chain about his neck, the emblem of repentance and humility" hodos "mighty adeptus major, it shall be done (hodos chamelionis salutes and retires with aspirant, strips him of all ornaments, brings him back to the door in a plain black robe, roped and carrying diagram of sword and serpent. gives one gentle knock. third adept opens door) 10 (serpent on the tree of life) third "by the aid of what symbol do ye seek admission" hodos (shows diagram "by the aid of the flaming sword, and the serpent of wisdom" second "whom bringest thou there" hodos "mighty adeptus major, i bring with me one who has passed the

ion" hodos (shows diagram "by the aid of the flaming sword, and the serpent of wisdom" second "whom bringest thou there" hodos "mighty adeptus major, i bring with me one who has passed the trials of humiliation, and has symbolically chosen to return to the womb. he humbly desireth admission to the tomb of the mystical mountain" second "let the aspirant be assisted to kneel (aspirant is brought to the door of the tomb between the third adept and hodos. all face east and kneel) second "from thine hand oh lord, cometh all good. the characters of nature with thy fingers thou hast traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters and handmaidens unto their mistresses, even so our eyes look unto thee, for tho

at once the symbol of sorrow and of strength. boast not thyself above thy brother if he hath fallen, for how knowest thou that thou couldst have withstood the same temptation? slander not, and revile not. if thou canst not praise, do not condemn. when thou seest another in trouble and humiliation, even though he be thy enemy, remember the time of thine own humiliation when thou didst kneel before the door of the tomb, clothed in the robe of mourning, with the chain of affliction about thy neck, and thy hands bound behind thy back, and rejoice not at his fall. and, in thine intercourse with the members of our order, let thy hand given unto another be a sincere and genuine pledge of fraternity. respect his or her secrets and feelings as thou wouldst respect thine own 'bear with one another a

frater n.n. he, while repairing a part of the building of the college of the holy spirit, endeavored to remove a brass memorial tablet which bore the names of certain brethren, and some other things. in this tablet was the head of a strong nail or bolt, so that when the tablet was forcibly wrenched away it pulled with it a large stone which thus partially uncovered a secret door. on the top of 17 the door was inscribed in large letters 'post cxx annos patebo' meaning, after a hundred and twenty years i shall open, with the year of our lord under, 1484. frater n.n. and those with him then cleared away the rest of the brickwork, but let it remain that night unopened as they wished first to consult the rota" third "you will now quit the portal for a short time, and on your return the ceremony

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ped straight out of the pages of balzac. handsome and diminutive, with a fierce mustache almost as big as the rest of him, like a regular little spanish fighting cock--frank, the waiter, in his long white apron, struts to them with the glasses of ice-cold pleasure, green as the glaciers themselves. he will stand up bravely with the musicians bye and bye, and sing us a jolly song of old catalonia. the door swings open again. a tall dark girl, exquisitely slim and snaky, with masses of black hair knotted about her head, comes in. on her arm is a plump woman with hungry eyes, and a mass of titian red hair. they seem distracted from the outer world, absorbed in some subject of enthralling interest and they drink their aperitif as if in a dream. i ask the mulatto boy who waits at my table (the

ALEISTER CROWLEY ACROSS THE GULF

t of sleep struck at his heart with all my strength as he rose over me, and quitting my shelter ran among the trees. for i struck not home, or struck aslant. and the old bear, sore wounded, tore up the skin of his mate; and then, discovering the cheat, came after me. but by good fortune i found and wedged myself into a narrow pylon, too deep for him to reach me, though i could not go through, for the door was closed upon me. and in the angle of the door was an old sword disused. this was too heavy for me to wield with ease; yet i lifted it, an struck feebly at the claws of he bear. so much i wounded him that in his pain he dropped and withdrew and began to lick his paws. thus he forgot about me; and i, growing bolder, ran out upon him. he opened his mouth; but before he could rise, i thrus

es and set themselves to scratching, while my people laughed until they ached. at the term, indeed, with exhaustion and with loss of blood they died all; four hundred and two women perished in that great day s slaughter. so that the people of memphis had peace for awhile. but as for me, i mourned the loss of that young slave. i had his body embalmed as is not fitting for other than a king. and at the door of the temple i placed his sarcophagus beneath a hedge of knives and spears, so that there was no other access to my glory. like honour hath no slave had ever. thus then i abode three cycles of the season; and at the end of that time the high priest died. for mine was a strange and dreadful rite to do; none other, and none unfortified by magic power, could have done this thing. yet i too

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

rab. it is a haunting and sorrowful occult personality. was he really mad? this is perhaps a question that will go on for as long as man tries to understand himself; himself as a part of the cosmic dance and spiral, which includes the satanic as well as the deific, the sad as well as the happy. perhaps the arab was privy to some other-worldly secret that he could not reveal. perhaps he had opened the door by mistake, his own personal gate to the abyss, and was forced to cross its threshold into the unknown. we may never know. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as

breast like a dark lantern. i am old. the wolves carry my name in their midnight speeches, and that quiet, subtle voice is summoning me from afar. and a voice much closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been forgotten by all but a few men, the worshippers of the ancient ones (may their names be blotted out. and if i do not finish this task, take what is here and discover the rest, for time is short and mankind does not know nor understand the evil that awaits it, from every side, from every gate

they are the bitter venom of the gods. the great storms directed from heaven those are they the owl, messenger of uggi lord of death those they are they are the children born of earth that in the creation of anu were spawned. the highest walls the thickest walls the strongest walls like a flood they pass from house to house they ravage no door can shut them out no bolt can turn them back through the door like snakes they slide through the bolts like winds they blow pulling the wife from the embrace of the husband snatching the child from the loins of man banishing the man from his home, his land they are the burning pain that presseth itself on the back of man. they are ghouls the spirit of the harlot that hath died in the streets the spirit of the woman that hath died in childbirth the s

s of clay are heaped upon the alter where bowls of dust are the food of residents clothed only in wings to absu ishtar set forth. where sleeps the dread cuthalu ishtar set forth. the watcher stood fast. the watcher ninnghizhidda stood fast. and ishtar spoke unto him ninnghizhidda! serpent of the deep! ninnghizhidda! horned serpent of the deep! ninnghizhidda! plumed serpent of the deep! open! open the door that i may enter! ninnghizhidda, spirit of the deep, watcher of the gate, remember! in the name of our father before the flight, enki, lord and master of magicians open the door that i may enter! open lest i attack the door lest i break apart its bars lest i attack the barrier lest i take its walls by force open the door open wide the gate lest i cause the dead to rise! i will raise up th

her of the gate, remember! in the name of our father before the flight, enki, lord and master of magicians open the door that i may enter! open lest i attack the door lest i break apart its bars lest i attack the barrier lest i take its walls by force open the door open wide the gate lest i cause the dead to rise! i will raise up the dead! i will cause the dead to rise and devour the living! open the door lest i cause the dead to outnumber the living! ninnghizhidda, spirit of the deep, watcher of the gate, open! ninnghizhidda the great serpent coiled back on itself and answered ishtar lady queen among the gods i go before my mistress ereshkigal before the queen of death i will announce thee. and ninnghizhidda horned serpent approached the lady ereshkigal and said: behold, ishtar, thy siste

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

may fascinate and bend to one's will a person who has of his own right the power to destroy. one may employ spirits or talismans. the more powerful magicians of the last few centuries have employed books. in private matters these works are very easy, if they be necessary. an adept known to the master therion once found it necessary to slay a circe who was bewitching brethren. he merely walked to the door of her room, and drew an astral t("traditore, and the symbol of saturn) with an astral dagger. within 48 hours she shot herself<adept here in question was therefore obliged to incorporate the elemental spirit of the girl- she was not human

ed in white, blue and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law "two children" they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii. of the ceremony of the introit "the" deacon "opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission "the" deacon "advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west" the deacon. do what thou wilt shall be the whole of

ALEISTER CROWLEY MAGICK WITHOUT TEARS

w more years were added to my life, i would devote a hundred of them to the study of the yi" if, however, you work at the qabalah in the same way as i did myself, in season and out of season, you ought to get a very fair grasp of it in six months. i will now tell you what this method is: as i walked about, i made a point of attributing everything i saw to its appropriate idea. i would walk out of the door of my house and reflect that door is daleth, and house beth; now the word "dob" is hebrew for bear, and has the number 6, which refers to the sun. then you come to the fence of your property and that is cheth- number 8, number of tarot trump 7, which is the chariot: so you begin to look about for your car. then you come to the street and the first house you see is number 86, and that is e

onetime of the four stages of success? 1. perspiration- of a very special kind. 2. sukshma-khumbakam: automatic rigidity. one stiffens like a dog in a bell-jar when you pump in carbon dioxide (is it) 3. the bhuchari-siddhi "jumping about like a frog" one is wafted, without one's asana being disturbed, about the floor, rather as fragments of paper, or dry leaves, might be in a slight draught under the door. 4. if one is quite perfectly balanced one cannot be moved sideways; so one rises. and there you are! personally, i reached the bhuchari-siddhi quite a number of times; but i never observed no. 4. on several occasions other people have seen me levitated, though never to a height of more than a foot or so. here is the best account of such an incident, of those at my immediate disposal "nea

g in this deep down. i wonder what (ask jung) magic without tears get any book for free on: www.abika.com 204 47 but hermes trismegistus is not content with any such fugues as the astronomer, however cunning and colossal his organ; his third degree demands much more than this. the astronomer's estimate has puttied every tiniest crack, he concedes it, but then waves it brusquely away: all the time the door is standing wide open! the astronomer's exquisitely tailored figure stands in abashed isolation, like a gawky young man at his first ball; he feels that he doesn't belong, for this d.s.t, or greenwich, or what not, however exact in itself, is so only in reference to some other set of measurements which themselves turn out to be arbitrary; it is not of any ultimate import; nobody can dispu

ALEISTER CROWLEY SEPHER SEPHIROTH

nt things twn+q officers (esp. judicial or military) myr+w# 566 a valley; a plain (from gsharon h; see 1091) nwr#y points, pricks, dots twdwqn a secret (spelt in full :d:w:s correcting, configuring, restoring, repairing, reforming, renewing nwqyt 567 first-born (cf. 228) ynw#)r a cup *kws) 568 darkness *ksx 569 fingers tw(bc) 570 a couch, bed #r( ten r( heads ny#yr concussion; earthquake#(r gate, the door: a title of malkuth r# wickedness(#r mercury (the metal) typsk king: a title oftiphareth *klm 571 the mountains of zion nwyc yrrh balance )lqtm angel *k)lm 572 he was touched (i.r.q. 1117) bc(ty active lbqtm the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58 *kyhl) hwhy 573 the hill of frankincense (ct. 4:6; see 456) hnwblh t(bg 574 chaldee (hath a general meaning of

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

she is the tomb, the eater of flesh, and there's no getting away from it. but apparently she is all right just so far as she is open, to enter or leave at one's pleasure, the gateway of eternal life. she is sakti, the teh, the magical door between the tao and the manifested world. the great obstacle than is if that door be locked up. therefore our lady must be symbolized as an whore (note daleth, the door= venus. the dove; free flowing; all this is linked up in the symbol. clearly, at last, the enemy is this shutting up of things. shutting the door is preventing the operation of change, i.e. of love. the objection to calypso, circe, armida, kundry, and co. is that one is liable to be shut up in their gardens. the whole of the book of the dead is a device for opening the closed vehicles, an

ward 'mother's boy' idea; one ought to take a refreshing dip in the tao, no more. i think this must be brought forward as the cardinal point of our holy law. thus though nuit cries "to me" that is balanced by the formula of hadit "come unto me" is a foolish word; for it is i that go. now the semen is god (the going-one, as shown by the ankh or sandal-strap, which he carries) because he goes in at the door, stays there for a specified period, and comes out again, having flowered, and still bearing in him that seed of going (the birth of a girl is a misfortune everywhere, because the true going-principle is the lion-serpent, or dragon; the egg is only the cavern where he takes refuge on occasions) weh note: shall we simply say that crowley had a problem with misogyny in general? his love for

ALEISTER CROWLEY THE OTO GNOSTIC MASS

thed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be the whole of t

ALEISTER CROWLEY THE QABALAH

one expects a number to assist one in the search for truth, or the redemption of the soul, or the formulation of the rosy cross (i am supposing that the reader is sufficiently acquainted with the method of reading a name by its attributions to understand how, once a message is received, and accredited, it may be interpreted) thus if i ask what is knowledge? and receive the answer tud i read it d the door, u matter, t darkness, by various columns of 777 (to choose the column is a matter of spiritual intuition. solvitur ambulando. but here i am only dealing with the trying of the spirits, to know whether they be of god. suppose now that a vision purporting to rpceed from god is granted to me. the angel declares his name. i add it up. it comes to 65. an excellent number! a blessed angel! not

ALEISTER CROWLEY THE SWORD OF SONG

to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur which they had forged with infinite pains and skill the method of allegorical interpretation. this mighty two handed engine at the door of the theologian is warranted to make a speedy end of any and every moral or intellectual difficulty, by showing that, taken allegorically, or, as it is otherwise said poetically or in a spiritual sense, the plainest words mean whatever a pious interpreter desires they should mean (huxley, evolution of theology. a.c. introduction 3 if the student has advanced spiritually so that he can i

memories? they say you paint i think you should one day take me to seek your studio tell me, when all your work goes right, painted to match some inner light, 615 what of the outer world you know! surely, your best work always finds itself sole object of the mind s. in vain you ply the brush, distracted by something you have heard or acted. 620 expect some tedious visitor your eye runs furtive to the door; your hand refuses to obey; you throw the useless brush away. i think i hear the word you say! 625 i practice then, with conscious power watching my mind, each thought controlling, hurling to nothingness, while rolling the thunders after lightning s flower* see his remarks upon the rational piano, the the conclusions to which the evidence of its senses would lead it. pentecost 41 objectiv

took place, and it was there too that he was apprehended after the murders which he describes so faithfully in abysmos. he had just finished this poem with a shriek of triumph, and had read it through to the appalled mathilde avec des yeux de flamme et de gestes incoh rentes, when, foaming at the mouth, and hurlant de blasph mes indicibles, he fell upon her with extraordinary violence of passion; the door opened, officers appeared, the arrest was effected. he was committed to an asylum, for there could be no longer any doubt of his complete insanity; for three weeks he had been raving with absinthe and satyriasis. he survived his confinement no long time; the burning of the asylum with its inmates was one of the most terrible events of the war of 1870. so died one of the most talented engl

isolation is to be utterly deplored. may i entreat men of science to conquer the prejudices natural to them when the justly despised ideas of mysticism are mentioned, and to attack the problem ab initio on the severely critical and austerely arduous lines which have distinguished their labours in other fields? a. c. more, though the establishment of this new estate of consciousness seems to open the door to a new world, a world where the axioms of euclid may be absurd, and the propositions of keynes* untenable, let us not fall into the error of the mystics, by supposin that in this world is necessarily a final truth, or even a certain and definite gain of knowledge. but that a field for research is opened up no sane man may doubt. nor may one question that the very first fact is of a natu

ALEISTER CROWLEY EQ I 1

aced, as if dryads lunar-chaste with the satyrs were embraced, spelled the secret of the key "sic pervenias" and he went his wizard way, inweaving dreams of things beyond believing. when he will, the weary world of the senses closely curled like a serpent round his heart shakes herself and stands apart. so the heart's blood flames, expanding, strenuous, urgent, and commanding; and the key unlocks the door where his love lives evermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sky to ensorcelled porphyry. she hath eyes of glittering flake like a cold grey water-snake. she hath naked breasts of amber jetting wine in her bed-chanber, whereof whoso stoops and drinks rees the riddle of the sphinx. she hath naked limbs of amber whereupon her children cla

e question: had he been deceived? apparently he didn't know the meaning of the word "deceived "cheated" the magistrate substituted. 50 "no; he hadn't been cheated "well, disappointed then "no; he couldn't say that "would he spend another shilling on a similar pair of glasses "no" he would not "one bob was enough to lose" when told he might go, he shuffled out of the witness-box, and on his way to the door attempted more than once to nod to the accused. evidently there was no malice in him. the second police witness had fluency and self-possession enough for a lawyer: a middle-aged man, tall, florid and inclined to be stout; he was over-dressed, like a spruce shopman, in black frock-coat, grey trousers and light-coloured tie. he talked volubly, with a hot indignation which seemed to match h

ove's barren land, to me, to me would they speed. 96 here in the market place they pass, merchant and slave and thrall; the dewy herb-gatherer from the grass, the steward from out the hall. ah! the weary waiting till one shall speak, oh! then the spell will fall, and i shall find what i seek. victor b. neuburg. 97 at the fork of the roads 99 at the fork of the roads hypatia gay knocked timidly at the door of count swanoff's flat. hers was a curious mission, to serve the envy of the long lank melancholy unwashed poet whom she loved. will bute was not only a poetaster but a dabbler in magic, and black jealousy of a younger man and a far finer poet gnawed at his petty heart. he had gained a subtle hypnotic influence over hypatia, who helped him in his ceremonies, and he had now commissioned h

lank melancholy unwashed poet whom she loved. will bute was not only a poetaster but a dabbler in magic, and black jealousy of a younger man and a far finer poet gnawed at his petty heart. he had gained a subtle hypnotic influence over hypatia, who helped him in his ceremonies, and he had now commissioned her to seek out his rival and pick up some magical link through which he might be destroyed. the door opened, and the girl passed from the cold stone dusk of the stairs to a palace of rose and gold. the poet's rooms were austere in their elegance. a plain gold-black paper of japan covered the walls; in the midst hung an ancient silver lamp within which glowed the deep ruby of an electric lamp. the floor was covered with black and gold of leopards' skins; on the walls hung a great crucifix

rod the tetrarch with his peacocks! we pose life with the question why? and the first answer is: to obtain the knowledge and conversation of the holy guardian angel. to attach meaning to this statement we must obtain that knowledge and conversation: and when we have done that, we may proceed to the next question. it is no good asking it now. 131 "there are purse-proud, penniless ones who stand at the door of the tavern, and revile the guests" we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the rich man gets no enjoyment from his wealth. good, then. let us obtain the volume entitled "the book of the sacred magick of abramelin the mage; or the magical writings of that holy illuminated man of god, captain fuller, and carry out fully their instru

ALEISTER CROWLEY EQ I 5

ts a number to assist one in the search for truth, or the redemption of the soul, or the formulation of the rosy cross (i am supposing that the treader is sufficiently acquainted with the method of reading a name by its attributions to understand how, once a message is received, and accredited, it may be interpreted) thus if i ask "what is knowledge" and receive the answer "doth" i read it daleth the door, o matter, th darkness, by various columns of 777 (to choose the column is a matter of spiritual intuition. solvitur ambulando. but here i am only dealing with the "trying of the spirits, to know whether they be of god" suppose now that a vision purporting to proceed from god is granted to me. the angel declares his name. i add it up. it comes to 65. an excellent number! a blessed angel!

had made him think so for an hour; and his pledged word held him. patricia's open favour only made him hate her because of its very seduction. it was really his own weakness that he hated. patricia ran, tense and angry, through the house. the servants noticed it. the mistress has been crossed, they thought, she will go to the chapel and get ease. praising her. true, to the chapel she went; locked the door, dived behind the altar, struck a secret panel, came suddenly into a priest's hiding-hole, a room large enough to hold a score of men if need be. at the end of the room was a great scarlet cross, and on it, her face to the wood, her wrists and ankles swollen over the whip lashes that bound her, hung a naked girl, big-boned, voluptuous. red hair streamed over her back. 126 what, margaret!

ALEISTER CROWLEY EQ I 5

he twenty-ninth bluish-green, for the thirtieth mixed colours. this shall be the form to be used by him who would partake of the mystery of any aethyr. and let him not change so much as the style of a letter, lest the holy word be blasphemed. and let him beware, after he hath been permitted to partake of this mystery, that he await the completion of the 91st hour of his retirement, before he open the door of the place of his retirement; lest he contaminate his glory with uncleanness, and lest they that behold him be smitten by his glory unto death. for this is a holy mystery, and he that did first attain to 55 reveal the alphabet thereof, perceived not one ten-thousandth part of the fringe that is upon its vesture. come away! for the clouds are gathered together, and the aire heaveth like

he bank of sand that is the bed of the river near the desert. the river-bed near bou-saada "december" 4, 1909. 2.10-3.45 p.m. the cry of the 12th aethyr, which is called loe. there appear in the stone two pillars of flame, and in the midst is a chariot of white fire. this seems to be the chariot of the seventh key of 81 tarot. but it is drawn by four sphinxes, diverse, like the four sphinxes upon the door of the vault of the adepts, counterchanged in their component parts. the chariot itself is the lunar crescent, waning. the canopy is supported by eight pillars of amber. these pillars are upright, and yet the canopy which they support is the whole vault of the night. the charioteer is a man in golden armour, studded with sapphires, but over his shoulders is a white robe, and over that a r

m to my work. and now i am in the tent, under the stars. the desert between bou-saada and biskra "december" 8, 1909. 7.10-9.10 p.m. the cry of the 7th aethyr, which is called deo the stone is divided, the left half dark, the right half light, and at the bottom thereof is a certain blackness, of three divergent columns. and it seems as if the black and white halves are the halves of a door, and in the door is a little key-hole, in the shape of the astrological symbol of venus. and from the key-hole issue flames, blue and green and 116 violet, but without any touch of yellow or red in them. it seems as if there were a wind beyond the door, that is blowing the flame out. and a voice comes "who is he that hath the key to the gate of the evening star" and now an angel cometh and seeketh to open

he door is a little key-hole, in the shape of the astrological symbol of venus. and from the key-hole issue flames, blue and green and 116 violet, but without any touch of yellow or red in them. it seems as if there were a wind beyond the door, that is blowing the flame out. and a voice comes "who is he that hath the key to the gate of the evening star" and now an angel cometh and seeketh to open the door by trying many keys. and they are none of any avail. and the same voice saith "the five and the six are balanced in the word abrahadabra, and therein is the mystery disclosed. but the key unto this gate is the balance of the seven and the four; and of this thou hast not even the first letter. now there is a word of four letters that containeth in itself all the mystery of the tetragrammat

s heart, for the root of evil is the root of breath, and the speech in the silence was a lie. thus is it seen from below by them that understand not. but from above he rejoiceth, for the joy of dissolution is ten thousand, and the pang of birth but a little. and now thou shalt go forth from the aethyr, for the voice of the aethyr is hidden and concealed from thee because thou hadst not the key of the door thereof, and thine eyes were not able to bear the splendour of the vision. but thou shalt meditate upon the mysteries thereof, and upon the lady of the aethyr; and it may be by the wisdom of the most high that the true voice of the aethyr, that is continual song, may be heard of thee. return therefore instantly unto the earth, and sleep not for a while; but withdraw thyself from this matt

ALEISTER CROWLEY EQUINOX EQ I 1 2

to invoke the angel, within the pyramid already duly prepared by dclxxi. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from dclxxi a perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various god-forms. then let that ritual be a constant and perfect link b

y lack of concentration. and i could doubtless go on gloriously, but that another disaster has occurred! enter maryt, sitting and clothed and in her right mind or comparatively so! 11.38. i suppose, then, i must quit the game for a minute or two. 50 11.56. got rid of her, thank god. i may say in self-defence that i would never have let her in but for the accident of my being outside the room and the door left open, so that she was inside on my return. let me get into asana."the fifth day" 12.26. so beginneth the fifth day of this great magical retirement. with two and twenty breath-cycles did i begin. this practice was a little easier; but not much better. it ought to become quite simple and natural before one devotes the half-minute of kambhakam (breath held-in) when one is rigid to a st

ese evil planets, smiling and frowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith "i" denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be inserted in the word ani,"i, giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s. this name is a bad one."dweller beside the pylon" is a better term; for he is not in the straight path, which is simple and easy and open. he is never "overcome" to meet him is

the adept of man hangeth, and daleth is love supernal, that if it be inserted in the word ani,"i, giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s. this name is a bad one."dweller beside the pylon" is a better term; for he is not in the straight path, which is simple and easy and open. he is never "overcome" to meet him is the proof of having strayed. the key fits the door perfectly; but he who is drunken on the bad wine of sense and thought fumbles thereat. and of course there is a great deal of door, and very little key- hole) who dost use my very love of adonai to destroy me! yet how shall i approach him, if not with reverent 95 joy, with a delicious awe? i must wash his feet with my tears; i must die at his gateway; i must i know not what adonai, be t

ALEISTER CROWLEY EQUINOX EQ I 2 2

symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is called "the gate of the declarers of judgment" and its symbolic form is that of a straight and narrow doorway between two mighty pylons. the three chiefs at the east of the temple before paroketh sit the three chiefs who govern and rule all things and are the viceroys in the temple of the second order beyond. th

othed in blue, whose skin was of the colour of sapphire, and around him glowed a phosphor light, and in his hand he held a sword "and on seeing him approach i fell down and besought him to guide me, which without further word he did. 302 "on turning to the left i saw that near me was a rock door, and then for the first time i became aware that i was clothed in my robes of white.36 passing through the door, i found myself on the face of a high cliff that sank away into the abysms of space below me; and my foot slipping on the slippery stone, i stumbled forward, and would of a certainty have been dashed into that endless gulf, had not the shepherd caught me and held me back "then wings were given me, and diving off from that great rocky cliff like a sea-bird, i winged my course through the s

ALEISTER CROWLEY EQUINOX EQ I 2 3

n, so that there was great rejoicing on the skerry that night. there is one other story of particular interest, in that it contains features not generally found amongst the bulk of the seal-folk legends. it is the story of the wounded seal. there was once an islander who made his living by the killing of seals. one night, as he sat by the fire, resting after his day's work, he heard a knocking at the door, and, on opening it, found a man on horseback. the stranger explained that he had come on behalf of one who wished to buy a large number of skins, and then told him to mount up behind. hoping to effect a good sale, the seal-hunter obeyed, and was carried away at a wild gallop, which ended on the brink of a precipice. there his strange companion grasped him, and plunged with him into the s

faints in consequence, and you can then safely operate. how did "you" come to this? what caused you to take the attire of a man in place of the usual brown coat of a cover" his companion- friend or master- bade him keep silent for a while, and we journeyed in silence. when we came in sight of brighton the motor-car stopped suddenly in front of a large gate. the moment after we entered a park, and the door being opened, i was taken into the house. the man whom, so unhappily for me, i had met in the street was now alone with me. without leaving me a moment's peace, he began to take my measure with the utmost care and caution. then, pointing to me a strong and broad cage, he ordered me to step in. it would be very tiresome and quite useless for me to express here my various thoughts and the m

ALEISTER CROWLEY EQUINOX EQ I 2

lost! penned in the hells of matter, swept away in the whirling waters of insane vision, true victims of the hashish of the soul. what poignant agony, what moaning abjectness, what self-disgust! what vain folly (of all true hope forlorn) to seek in drugs, in drink, in the pistol or the cord, the paradise they have forfeited by a moment's weakness or a moment's wavering! this "two-handed engine at the door stands ready to smite" each one of us who has not attained to arahatship, admission to the great white brotherhood. is it not enough to make us throw away our atheism and exclaim "o god be merciful to me a sinner, and keep me in the way of truth" nay, for those of us who know what triple silver cord of moonlight binds the red blood of our heart to the ineffable crown of brilliance, who ha

carriage, a little lost in thought. but the old man sat upright, and peered eagerly about him. once he stopped the cab suddenly at a house with a low railing in front of it, well set back from the street, jumped out, examined it minutely, and then, with a sigh and a shake of the head, came back, a little wearier, a little older. they crossed the seine, rattled up the rue bonaparte, and stopped at the door of roderic's studio. ii la rue des quatre vents "ah, well" said the old man, as he concluded his examination of the pictures "what i seek is not here. if it will not weary you, i will tell you a story. perhaps, although you have not painted it, you have seen it. perhaps- bah! i am seventy years of age, and a fool to the end "listen, my young friend! i was not always seventy years of age

finality "la comedie est jouee- and one turns with new life to the next business "the golden child had never stirred. but now she crouched lower, and fell to soft, sweet crying"'your mother is dead' i said abruptly 'may i offer you the guardianship of my godmother, the duchess of castelnaudary? come, mademoiselle, let us go"'i thank you, sir' she answered, still sobbing 'but jean is awake and at the door. jean is fierce and lean as an old wolf "i pulled the dagger from the floor 'i am fierce and lithe as a young lion' i said 'let the old wolf beware"'but i cannot, sir, i cannot. i' her confusion became acute"'i dare not move, sir- i- i- my mother had taken away all my clothes"'i marvelled. in her palace of gold hair nobody could have guessed it. but now i blushed, and lively. the dilemma

, my forehead to the ground before her "when i opened my eyes again she too was praying. softly, without a word, i stepped to the window, took the dagger in my teeth, dropped from the edge, landed lightly beside the corpse. she was quite dead, the skull broken in, the teeth exposed in a last snarl. she lay on her back; i opened the coat, turned her over. the gruesome task was nearly finished when the door of the house opened, and an old man, his face scarred, one lip cut half away in some old brawl, so that he grinned horribly and askew, rushed out at me, a rapier in his hand. my stiletto, though long beyond the ordinary, was useless against a tool of such superior reach "a last wrench gave me the ermine cloak, an invaluable parry. could i entangle his sword, he was at my mercy. he saw it

e in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did 172 god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door<holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love> of venus, hb:dalet, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the

ALEISTER CROWLEY EQUINOX EQ I 3 2

angles of the heptagram and the sides of the double heptagon: clockwise from the top right: jupiter, saturn, moon, venus, mercury, sun and mars. dashed lines are used below the lowest face of the heptagon to indicate that that face is a door hinged on the left to open outward into the middle of the rectangular room. these words are written between the dashed lines indicating the open position of the door (vertically down in the diagram) and the dashed arc that indicates the clearance of the door's swing "door with elemental tablets& cherubic emblems" in the center of the heptagram is a figure made of an equilateral triangle beneath a rectangle beneath a circle. the circle is marked "altar, and its circumference is a ring. the rectangle also has a double line border and is marked at the in

e seven double letters of the hebrew alphabet. clockwise from 1 o'clock: hb:koph, hb:taw, hb:gemel, hb:dalet, hb:bet, hb:resh, hb:peh. the last ring outward from the center is composed of twelve petals, each holding one of the twelve single letters of the hebrew alphabet. clockwise from top: hb:heh, hb:qof, hb:tzaddi, hb:ayin, hb:samekh, hb:nun, hb:lamed, hb:yod, hb:tet, hb:chet, hb:zain, hb:vau. the door of the vault is guarded by the elemental tablets,4 and by the cherubic emblems, and upon it is written the words "post centum viginti annos patebo" which the chief adept explains as follows] the 120 years refer symbolically to the five grades of the first order, and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written "h

hese signs see "liber o" the equinox, vol. i, no. 2. the rose of ruby and the cross of gold; but only by that humility and purity of spirit which befitteth the aspirant unto higher things [the aspirant then retires and divests himself of his ornaments, and is clothed in the black robe of mourning with his hands bound behind him, and a chain about his neck. the introducer then conducts him back to the door and gives a loud knock "third adept [opens the door and says] by the aid of what symbol do ye seek admission "introducer" by the flaming sword, and the serpent of wisdom [the aspirant is then made to kneel facing east between the second adept and the third adept, the second adept offering up a prayer which ends. o god, the vast one; thou art in all things. o nature, thou self from nothing

once the symbol of sorrow and strength. boast not thyself about thy brother if he hath fallen; for how knowest thou that thou couldst have withstood the same temptation. slander not and revile not; if thou canst not praise, do not condemn; and when thou seest another in trouble and humiliation, even though he be thine enemy, remember the time of thine own humiliation, when thou didst kneel before the door of the vault, clothed in the robe of mourning, with the chain of affliction about thy neck, and thine hands bound behind thy back, and rejoice not at his fall. and in thine intercourse with the members of our order, let thine hand given unto another be a sincere and genuine pledge of fraternity; respect his or her secrets and feelings, as thou wouldst respect thine own; bear with one anot

regalia; the complete symbol of the rose and cross on his breast hung by double phoenix collar; arms crossed on breast, not hiding symbol; hands rest on shoulders bearing scourge and crook; between them and under them the taro. the lid of the pastos is closed and the altar stands over its centre. the "second" and "third adepts" are outside the vault. the elemental and kerubic figures hang outside the door of the vault. 216 the aspirant is admitted, and the second adept explains to him the symbolism of the door, ending by saying] forget not, therefore, that the tablets and kerubim are the guardians of the vault of the adepts. let thy tongue keep silent on our mysteries, and restrain even the thoughts of thy heart, lest a bird of the air should carry the matter [the "third adept" then points

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f the sixteenth century in france merely to occupy my mind, so that i should not be tempted to look through the window at the too commonplace scenery "we had just passed a station, as i knew by the disturbing voice of a porter; and, on resuming my journey, i felt sorry that no companion of travel had entered the lonely carriage. i attempted another perusal of my book, when, without any opening of the door or of the window, i noticed a stranger seated in the opposite corner. his eyes were on me. he left me no time for much thinking, speaking almost immediately"'may i beg you to forgive a stranger, sir' he said 'but i cannot endure this temperature. will you allow me to open the windows" 1 underlined with red ink in the original letter "i like fresh air myself; but it was so very cold on tha

at times the recipient of some thought messages which were addressed to her by me. besides, in a former existence you were kin to my. to mrs. ridley"'to-morrow night you will go to_ street, and my wife will await you as the promised liberator. some one else will "do" for me at the same time, but in another part of the world. i shall be far by then. no one is to see you, and mrs. ridley will open the door to you. kill her, man! kill her at 9.30 p.m. when you have done, go! go away; and when a whole week has passed, remember! and now, my dear sir, good-bye for the present "as he spoke the last words i was again conscious; but my head felt so heavy that i did not make any motion. i could not. it was as if i had just awakened from a profound sleep. 298 the stranger disappeared, seeming throug

ALEISTER CROWLEY EQUINOX EQ I 3

cality of it lightened them all like a flash; their joy boiled over "this "r le" may be good for you" said he "but for me, no "it is good for us; that is all we care about" replies egoistically one of the revellers. not knowing whether he is dealing with genuine madmen or only with people who are pretending to be mad, our friend thinks that the part of discretion is to go away; but somebody shuts the door and hides the key. another, kneeling before him, asks his pardon, in the name of the company, and declares insolently, but with tears, that despite his mental inferiority, which perhaps excites a little pity, they are all filled with a profound friendship for him. he makes up his mind to remain, and even condescends, after pressure, to play a little music. but the sounds of the violin, sp

race; but on account of his weakness he is often carried past the winning-post by the steeds that have given him the victory, and, unable to hold them back, he is dashed against the walls of the arena, whilst the strong man passing the judges turns his chariot round and receives the crown of victory, or if not that, is ever ready to race again. 142 to learn how to will is the key to the kingdom, the door of which as we have seen contains two locks, or rather two bolts in one lock, one turning to the right and the other to the left. either pile up the imagination with image upon image until the very kingdom of god is taken by assault; or withdrawn one symbol after another until the walls are undermined and the "cloud-capped towers" come tumbling to the ground. in either case the end is the

ALEISTER CROWLEY EQUINOX EQ I 4 2

e is dressed in black, with a flowing black "cape, black motor-cap. he gives the impression of great age combined with "great activity" act i grandfather "sunk in melancholy in his arm-chair" mrs. ossory "red and weeping" ossory"(a british heavy father) grief-stricken" euphemia "sobbing at the "table" carr "and "delhomme "cold and hot respectively in their expression of "sympathy" mr. todd "is at the door, his cloak on, his hat in his hand" ossory. it is kind of you to have so far to break the sad news, my dear sir. i hope that we shall see you again soon under- under- under happier circumstances [todd "bows very low to the company as if deeply sympathising; but turning "his face to the audience, smiles as if at some secret jest. the actor "should study hard to make this smile significant

ence, smiles as if at some secret jest. the actor "should study hard to make this smile significant of the whole "character, as revealed in the complete play; for" todd "does not develop "through, but is explained by, the plot" todd "goes out" ossory "follows, and returns in a minute. there is no sound in the room but "that of "euphemia's "sobs" ossory"[returning, throws himself into a chair near the door" dear me! dear me! poor, poor henry! delhomme. in the very flower of his life. carr["solemnly. truly, my dear sir, in the midst of life we are in death. 213 [euphemia "looks up and darts a furious glance at him; for she knows that he "is mocking british solemnity and cant" delhomme. crushed- crushed in a moment- mrs. ossory["very piously. without a warning. ah well, we must hope that["her

goes "to the chair and shakes it, unseen] thomas, there you are again! how can you be so thoughtless? grandfather. oh! oh! oh["they get him out of the room" mrs. ossory["returning. good-bye, mr. carr. it is so good of you to help. carr. not at all, mrs. ossory, not at all. i am only too glad. you should try and get a nap after lunch. mrs. ossory. i will- i really think i will["exit" carr["closes the door, turns to" euphemia "executes a quiet hornpipe "goes to" euphemia "holds out his arms] sweetheart! euphemia. how dare you! how can you! with poor uncle henry lying dead! 219 carr. why have a long latin name if you mean to play the english hypocrite? who was poor uncle henry? did you love poor uncle henry so dearly as all that? how old were you when your father quarrelled with poor uncle h

ing and wants to shut himself up and work["mimicking her voice "and i wouldn't mind so much if it were work, but all he does is to sit in a chair and smoke and stare at nothing and swear if any one comes in to ask him if my darling news old rose chiffon moir directoire corsets match my eau-de-nil suede tussore appliqu garters" see? euphemia. but- hush["she flies away to the other end of the room. the door opens. enter" thomas. 223 thomas. mr. delomm would like to see you for a moment on urgent business["the lovers exchange signals privately" euphemia. show him up. thomas. yes, miss [thomas "goes out" carr. i will go and get a snack. trust me- love me- euphemia. i will- i do["they embrace" carr "goes to the door- turns" carr. love me- trust me [euphemia "flies to him, kisses him again, nods

flies to him, kisses him again, nods" euphemia. i will- i do- i love you- i trust you. carr. sweetheart["they kiss, furtively, as if hearing footsteps] so long["she retreats into the room, and blows him a kiss" carr["outside, loudly. good morning, miss ossory! euphemia["sinking into a chair, faintly. good-bye- no. no! till- when["she is almost crying, but sets her teeth and rises" thomas["opening the door. mr. delomm["enter" delhomme. delhomme. i am a thousand times sorry to intrude upon your grief, miss ossory, but- euphemia. uncle henry was nothing to me. delhomme. in any case, i should not have spoken to you, but my embassy has suddenly called me. i am to go to constantinople- i may be a month away- and- i want to see you first. euphemia. of course, to say good-bye. it is sweet of you t

ALEISTER CROWLEY EQUINOX EQ I 4 3

out one menace that he fears. no sooner shall the heroes die than, ere their flesh begin to rot, the heathen turns his raving eye to caerlon and camelot. king arthur in ignoble sloth is sunk, and dalliance with his dame, forgetful of his knightly oath, and careless of his kingly name. befooled and cuckolded, the king is yet the king, the king most high; and on his life the hinges swing that close the door of chivalry 'sblood! shall it sink, and rise no more, that blaze of time, when men were men? that is thy question, warrior sir palamede the saracen! 11 iv now, with two score of men in life and one fair babe, sir palamede resolves one last heroic strife, attempts forlorn a desperate deed. at dead of night, a moonless night, a night of winter storm, they sail in dancing dragons to the figh

ur that great health "god's way is not as man's (quoth lancelot "yet, may god send him back this day, his quest achieve, to camelot "amen" they cried, and raised the bowl; when- the wind rose, a blast as hot 109 as the simoom, and forth did roll a sudden thunder. still they stood. then came a bugle-blast. the soul of each knight stirred. with vigour rude, the blast tore down the tapestry that hid the door. all ashen-hued the knights laid hand to sword. but he (sir palamedes) in the gap was found- god knoweth- bitterly weeping. cried arthur "strange the hap! my knight, my dearest knight, my friend! what gift had fortune in her lap like thee? em,brace me "rather end your garments, if you love me, sire (quod he "i am come unto the end. all mine intent and my desire, my quest, mine oath- all

ALEISTER CROWLEY EQUINOX EQ I 4

olerate. he was thinking, pondering, meditating upon the most important matter in life, the personal one. he looked at his hands, white, well shaped, well kept, but the left retaining a stiffer and curved appearance. lionel felt ashamed of himself. he took his watch in his hand and looked at the time of night. 31 twenty-one minutes past one o'clock- the day war marching towards its first duality. the door opened behind him, and the creaking wood caused him to jump up. the daughter of his host stood in her night-garments, a poem in pale green and white. she said nothing; and he imitated the wisdom of her silence. his heart began a wild, unhealthy fandango; his temples ached; his legs shook under him. he felt himself paling; strange impulses prompted him to a return to ancestral savagery. al

never subdue until he has annihilated both.18 god, immortality, freedom, are appearances and not realities, they are m y and not atman; space, time and causality19 are appearances and not realities, 11 brihad ranjaka upanishad, 2. 4. 5b. 12 the highest men are calm, silent and unknown. they are the men who really know the power of thought; they are sure that, even if they go into a cave and close the door and simply think five true thoughts and then pass away, these five thoughts of theirs will live through eternity (vivek nanda "karma yoga" udbodhan edition, pp. 164, 165) 13 or the unconsciously known. 14 deussen "ibid, p. 76. 15 "rigveda (griffiths, i. 164. 46 "you may call the creator of all things by different names: liber, hercules, mercury, are but different names of the same divine

ral lesser known yogas, for the most part variant of the above such as: asht nga, laya, and t raka. see "hatha-yoga pradipika" p. iii. 37 the "bhagavad-g ta" fifth discourse, 2-5. 38 "ibid" second discourse, 53. 39 "ibid" ninth discourse, 27, 34. that p. as yet had never fully experienced; and he, realizing this, it came about that when once the key of yoga was proffered him, he preferred to open the door of renunciation and close that of action, and to abandon the western methods by the means of which he had already advanced so far rather than to continue in them. this in itself was the first great sacrifice which he made upon the path of renunciation- to abandon all that he had as yet attained to, to cut himself off from the world, and like an hermit in a desolate land seek salvation by

endeavour.57 he who "dares" to "will" will "will" to know, and knowing will keep silence;58 for even to such as have entered the supreme order, there is not way found whereby they may break the stillness and communicate to those who have not ceased to hear.59 the guardian of the temple is adonai, he alone holds the key of the portal, seek it of him, for there is none other that can open for thee the door. now to dare much is to will a little, so it comes about that though hatha yoga is the physical yoga which teaches the aspirant how to control his body, yet is it also raja yoga 77 which teach him how to control his mind. little by little, as the body comes under control, does the mind assert its sway over the body; and little by little, as the mind asserts its sway, does it come graduall

"shiva sanhita" the difficulty seems to be solved by standing on one's head.109 10 "shakti chalana mudra" let the wise yogi forcibly and firmly draw up the goddess kundalini sleeping in the adhar lotus, by means of the apana-v yu. this is shakti- chalan mudra..110 the "hatha yoga pradipika" is very obscure on this mudra, it says: as one forces open a door with a key, so the yogi should force open the door of moksha (deliverance) by the kundalini. 105 "shiva sanhita" chap iv, 31. this is perhaps the most important of the mudras. the "hatha yoga pradipika" gives a long description of how the "fraenum linguae" is cut. see pp. 49-56. 106 "hatha yoga pradipika" p. 57 "shiva sanhita" chap. iv, 48- 52. 107 "hatha yoga pradipika" p. 58 "shiva sanhita" chap. iv, p. 41-44. 108 "hatha yoga pradipika"

ALEISTER CROWLEY EQUINOX EQ I 6

they are not lawful. so i obeyed him, else i had drawn after me the raft that had brought me hither. then he questioned me, saying: what lieth above the ark? and i answered him: the house of the silver ray, that is lighted by the ray of gold "he" how many roofs hath the ark "i" one "he" thou must pass through this one. yet thou lookest eagerly upon the four walls of the ark "i" i seek a door "he" the door is in the roof "i" lead me to it, i pray thee "he" fix thine eyes upon it "i" sir, i will. yet i pray thee to tell me thy name "he" thou didst know it of old, didst thou not "i" the son of the mountain "he" the stone of the crossways "i" it is enough. let me fix mine eye upon the door "he" it is well. then i obeyed him, and in that obedience forgot him. for though mine eye wandered often

den, musical. other waiting-women. pipe-slaves" abdul khan "an eunuch. other eunuchs" achmet "equerry to sliman" a fair-haired christian maiden "daughter to sir rinaldo de la chapelle" messengers the populace 83 act ii "twenty years later. an oriental palace in a city near jerusalem; the hall of audience. in the throne is" laylah "veiled. around her are waiting- women and her old nurse" fatma "at the door an eunuch on guard with drawn scimitar" ledmiya["a young girl with a stringed instrument. as the flower waits for the rain, as the lover waits for the moon, we wait, we wait, an hungry pain, for tidings from the battle plain- if those we love are hurt or slain, or if the lord hath smitten again the legions of the cross, and hewn a path of blood where glory flares. the sabre strikes, the t

how you startled me! and now i look at you- what is it? what is it? you frighten me. take her away- there, with the pipe-slaves [fatma "takes the child down stage to the pipe-slaves" 88 the child. you are ugly, you black creature! ledmiya. oh! oh["she runs to" laylah "and hides in the folds of her dress" laylah. what now? ledmiya. they are bringing in a corpse. laylah. oh my god- if achmet lied["the door opens. the corpse of" sidi omar "is brought in by six eunuchs] ah["she goes down hall] lay him there["she rends her veil] sidi omar, these twenty years have i been wedded to thee and thou hast not known my heart! leave me, that i may bewail him as is fitting["all depart but" fatma and ledmiya "and the" pipe-slaves "with their prisoner] fatma, do thou lament. i await tidings of the battle

the egg with a pale blue liquid from a venetian flask, then pressed the heads of the serpents just a little closer together. instantly a coruscating flame leapt between them, minute, dazzling, radiant. it 126 continued to burn with a low hissing noise rarely interrupted by a dry crackle "it is well" said rolles "let us depart" ida pendragon had not said a word. she put on her hat and followed to the door as fatalistically as the condemned man walks to the gallows. she had passed through anticipation; she was content to await what might be. at the door she whispered, hushed in awe of the real silence of the room with its monotonous hiss, in his ear "you have the lamp. i almost begin to wonder if you have not the ring"'this is a secret sign" he quoted"'and thou shalt not disclose it unto th

await what might be. at the door she whispered, hushed in awe of the real silence of the room with its monotonous hiss, in his ear "you have the lamp. i almost begin to wonder if you have not the ring"'this is a secret sign" he quoted"'and thou shalt not disclose it unto the profane' to-night yours be the ring- the eternal ring, the serpent to twine about my heart "ah! could i crush it" he closed the door. like a priest celebrating his first high mass he led her through paris. neither spoke. only as they mounted the steps of the cafe he took her arm and said, sharply and sternly "attention! from this moment i am edgar rolles, and you are ida pendragon. no more: not a thought of our real relation. man and woman, if you will; beasts in the jungle, if you will; flowers by the wayside, if you

ALEX SANDERS THE KING OF THE WITCHES

didn't mean to tease you' but alex ignored her. he commanded a demon to visit them, someone they both knew. hardly had the incantation ended when there was a loud knocking on the front door. horrified, joan begged him not to answer it. seconds later the knocking 33 was repeated, this time on the back door that led directly off the kitchen where they were sitting. she crept behind him as he opened the door. the visitor was an actor, a friend of their family 'i wonder if you'd help me out' he said 'my mates have let me down and i've nowhere to stay for the night. could you put me up' alex was about to let him in but his sister was almost in tears 'you can't stay here' she said 'you've no business knocking on people's doors at three o'clock in the morning' offended, the friend went away leavi

ice. although the preparations were new to him, there was much in the ritual comparable to witchcraft, for while a magician is not necessarily a witch, many witches are also magicians, the chief difference being that a magician can work alone, and often must, whereas witches require a coven, and the gods they invoke have different names. at the beginning of the three-day purification, alex locked the door of his r00111 and, like a giant that had wandered into lilliput, sat down before his miniature forest and began to outdoors, ma xine lies on the gro und while alex hold s the fith -fnh t) her breast so that she lljay breathe litl' into it via the cord witches dance naked round the circle to raise the power, while alex, in n ,iw, hold s his sword to the full 11lo()n k.w -5 57 call down the

wondered how he would ever manage to copy it all- 62 it would take years to draw the many pentacles and elaborate hebrew symbols. it was bill who suggested a daring solution; if the book could be borrowed he would arrange to have photostat copies made of each page. but when alex tried to hide it under his jacket, he cut such a ludicrous figure that he knew he would be caught before he got out of the door. he decided to dismantle the key of soloman and borrow a. few pages at a time, hiding the remains behind other books in the knowledge that no one else would be aware of its disappearance. the first time he left the library with a small roll of the precious pages wedged wider his jacket, he expected the custodian's restraining hand on his shoulder at every step. bill took them to work and

a drink' said the wom. alexrefused,putthe younger of rist,wocompanions, a newly initiated witch of eighteen, accepted, telling alex he would seehim at the hotel later. filled with foreboding, alex walked round the town, returning to the hotel at frequent intervals to see if his friend had returned. by two o'clock in the morning he could wait no longer. he went to the witches' house and knocked on the door until a light appeared on the landing upstairs 'go away' a man's voice called out 'open the door or i'll fetch the police' replie lex. e knew with certainty what had been happening inside. his rage was such that he did not have the necessary self-control to conjure up his familiars, but he felt no need of them. after he had banged on the door again, it was opened. he pushed past the man a

.told him ofher trembles. a year .earlier. she hadle.t one.ofherroonts to an idshman, paddy. he had been a ;g oajodger!until,he hadbec?me unemployed.-whereupon he:cowdnolon erpay his rent. she had let him live rent free fora while aridlladgiven hini the occasional meal and pennies for his gas meter. whensheireturnedfrontshopping one day, she heard him tamperihg withhts .gastmeter.she .btttst open the door and fou1ldhimscoopingapile of pennies from the floor. alex could; in1iagtlie the man. cowering in the face of her rage as she threatened to call the polite and have him sent to gaol unless he packed.his belongings. and left at once..she stormed out and. wetitto;work. off her temper in the kitchen. some. hours later she remembered, the. cause of her anger andshewenno see if he had, in fact

ALEXANDRIAN BOOK OF SHADOWS OCCULT

d fast the spell every time, let the words be spoke in rhyme. soft of eye and light of touch, speak ye little, listen much; deosil go by waxing moon, sing and dance the witches' rune; widdershins go by waning moon, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart's desire then ye seek. heed the north wind's mighty gale, lock the door& trim the sail; when the wind comes from the south, love will kiss them on the mouth; when the wind blows from the west, departed souls have no rest; when the wind blows from the east, expect the new and set the feast. nine woods in the cauldron go, burn them quick, burn them slow; elder be the lady's tree, burn it not or curs'd ye'll be; when the wind begins to turn, soon beltane fires w

bbats for witches l great god cernunnos invocation hps and hp turn to salute altar with the horned god's salute as hp says: hp: great god cernunnos, return to earth again! come at my call and show thyself to men. shepherd of goats, upon the wild hill's way, lead thy lost flock from darkness into day. forgotten are the ways of sleep and night- men seek for them whose eyes have lost the light. open the door, the door which hath no key, the door of dreams, whereby men come to thee. o mighty stag, o answer to me! hps& hp say: both: akhera goiti- akhera beiti (lowering their hands) notes l published sources include janet and stewart farrar's eight sabbats for witches the farrars say it is "the invocation to pan from chapter xiii of moon magic by dion fortune, with.[cernunnons..substituted for

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

laya mountains, in a secluded spot called shigatse, far from the ways of men, but the greater number are scattered all over the world, dwelling in different places in the various nations, unrecognised and unknown, yet forming each in his own place a focal point for the energy of the lord of the world, and proving to his environment a distributor of the love and wisdom of the deity. the opening of the door of initiation. it is not possible to touch upon the history of the hierarchy during the long ages of its work, beyond mentioning certain outstanding events of the past, and pointing out certain eventualities. for ages after its immediate founding, the work was slow and discouraging. thousands of years came and went, and races of men appeared and disappeared from the earth before it was po

ed away to higher work elsewhere in the solar system, and this brought in, through necessity, a number of highly evolved units of the human family. in order to enable others to take their place, the lesser members of the hierarchy were all moved up a step, leaving vacancies among the minor posts. therefore three things were decided upon in the council chamber of the lord of the world. 1. to close the door through which animal men passed into the human kingdom, permitting for a time no more monads on the higher plane to appropriate bodies. this restricted the number of the fourth, or human kingdom, to its then limitation. 2. to open another door, and permit members of the human family who were willing to undergo the necessary discipline and to make the required stupendous effort, to enter t

ne and to make the required stupendous effort, to enter the fifth or spiritual kingdom. in this way the ranks of the hierarchy could be filled by the members of earth's humanity who qualified. this door is called the portal of initiation, and still remains open upon the same terms as laid down by the lord of the world in atlantean days. these terms will be stated in the last chapter of this book. the door between the human and animal kingdoms will again be opened during the next great cycle, or "round" as it is called in some books, but as this is several million years away from us at this time, we are not concerned with it. 3. it was also decided to make the line of demarcation between the two forces of matter and spirit clearly defined; the inherent duality of all manifestation was empha

ce is the same. hearing response to the voice of conscience, as it guides, directs, and controls. this covers the period of strictly normal evolution. touch response to control or vibration, and the recognition of that which lies outside of the separated human unit on the physical plane. this covers the period of gradual spiritual unfoldment, the paths of probation and of discipleship right up to the door of initiation. the man touches at intervals that which is higher than himself; he becomes aware of the "touch" of the master, of the egoic vibration and of group vibration, and through this occult sense of touch he accustoms himself to that which is inner and subtle. he reaches out after that which concerns the higher self, and through touching unseen things, habituates himself to them. f

solar copyright 1998 lucis trust the rules given here are fourteen in number, and are gathered from a series of instructions compiled for those who seek to take the first initiation. rules for applicants rule i. let the disciple search within the heart's deep cave. if there the fire burns bright, warming his brother yet heating not himself, the hour has come for making application to stand before the door. when love for all beings, irrespective of who they may be, is beginning to be a realised fact in the heart of a disciple, and yet nevertheless love for himself exists not, then comes the indication that he is nearing the portal of initiation, and may make the necessary preliminary pledges. these are necessitated before his master hands in his name as a candidate for initiation. if he car

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he man who arouses these centres by unlawful methods, and who experiments with the fires of his body without the needed technical knowledge. he may, by his efforts, succeed in arousing the fires and in intensifying the action of the centres, but he will pay the price of ignorance in the destruction of matter, in the burning of bodily or brain tissue, in the development of insanity, and in opening the door to currents and forces, undesirable and destructive. it is not the part of a coward, in these matters concerning the subjective life, to move with caution and with care; it is the part of discretion. the aspirant, therefore, has three things to do: 1. purify, discipline and transmute his threefold lower nature. 2. develop knowledge of himself, and equip his mental body; build the causal b

gend of the philosopher's stone, which is literally the application of the rod of initiation, in one sense. division a- manas or mind and its nature i. three manifestations of manas- 179- a treatise on cosmic fire copyright 1998 lucis trust ii. some definitions of manas: 1. manas is the fifth principle. 2. manas is electricity. 3. manas is that which produces cohesion. 4. manas is the key opening the door into the fifth kingdom. 5. manas is the synthetic vibration of five rays. 6. manas is the intelligent will or ordered purpose of an existence. we enter now upon a very important division of our subject, and take up for consideration the fire of mind, cosmically, systemically, and humanly considered. we have dealt with the fire of matter, and studied for a while its purpose, origin and wor

ature, and demonstrates in work, activity, and quality, and not in literal identity of form. as time elapses the work of the heavenly men in the cosmic etheric spheres will be better comprehended, and assisted intelligently by those lesser intelligences who by the study of the physical ethers will eventually hold the key of the greater manifestation. science is the handmaiden of wisdom, and opens the door to those infinite reaches and to those cosmic expanses, where stand those vaster intelligences, who manipulate the matter of the higher planes, and bend it to the desired form, causing the vibrations thus set up to be felt at the furthest bounds of the solar ring-pass-not. automatically then all lesser lives and all the denser materials are swept and carried into the needed channels and f

n studying this fire of mind, we must remember that it is that which man is developing and with which he is learning to work, but that it is also that which a heavenly man has developed in an earlier system; it is to him as automatic in its action as is the subconscious activity of a man's physical organs. 4. manas is the key to the fifth kingdom in nature we might also define manas as the key to the door through which entrance is made into the fifth kingdom of nature, the spiritual kingdom. each of the five kingdoms is entered by some one key, and in connection the first two kingdoms the mineral and vegetable the key or method whereby the life escapes into the higher kingdom is so inexplicable to man as his present stage of intelligent apprehension that we will not pause to consider it. i

ife of the planetary logos is the earth, the fourth in order. this brings about a still further alignment. add to the above facts the accepted knowledge that this is the fourth round and we have a fivefold alignment which is of paramount significance to us all, though it had even greater significance and force in the fourth root-race, and brought about that stupendous psychic event the opening of the door of initiation to the human hierarchy. these very important facts merit close attention, and the consideration of all occult students. they hold the key whereby some comprehension of manas and of planetary evolution may come about. what have we, therefore, in this special cyclic alignment- 213- a treatise on cosmic fire copyright 1998 lucis trust 1. a solar system of the fourth order. 2. t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

rocess, c. the constitution and nature of those forms, d. the reality of consciousness, or the relation of the divine self or spirit to the form, its polar opposite. this relation, in its evolutionary working out, we call consciousness and the essential characteristic of this consciousness is love- 36- the light of the soul copyright 1998 lucis trust 10. the guru or master who leads a pupil up to the door of initiation and who watches over him in all the initial and subsequent tests and processes likewise represents the word, and through the scientific use of this great sound he produces a certain stimulation and vitalisation in the centres of the disciple, thus rendering certain developments possible. more about the sacred word is not advisable to add here. enough has been given to indica

d. man on the physical plane simultaneously also perceives, and true meditation and contemplation for the first time become possible. at first this will only be for a brief second. a flash of intuitive perception, a moment of vision and of illumination and all has gone. the mind begins again to modify itself and is thrown into activity, the vision is lost sight of, the high moment has passed, and the door into the soul-realm seems suddenly to shut. but assurance has been gained; a glimpse of reality has been registered on the brain and the guarantee of future achievement is recognized. 10. through the cultivation of this habit of mind there will eventuate a steadiness of spiritual perception. the point of balance between excitation of the mind and control can be achieved with greater frequ

asic statements which should be noted by the student. he says "this whole well-founded configuration stretches out in the midmost part of the (world) egg. and the egg is a minute fragment of the primary cause, like a firefly in the sky" this means that our solar system is but a cosmic atom and is itself only a part of a still greater spheroidal whole. then he states "by performing constraint upon the door of the sun, the yogin should directly perceive all this" constraint is a term frequently used in translating phrases which mean "the harnessing or restraining of the modifications of the thinking principle" in other words, perfect one-pointed meditation. by meditation upon the door of the sun full knowledge can be achieved. this means very briefly that through a knowledge of the sun withi

light emanating from that sun, having found the portal of the path, one enters into relationship with the sun which is at the heart of our solar system and eventually finds that portal which admits a man to the sevenfold cosmic path. of this no more need be said, as the object of raja yoga is to enable a man to find the light within himself and in that light see light. it enables him also to find the door to life and subsequently to tread the path. only one more point need be touched upon. esoterically the sun is regarded as triple: 1. the physical sun. body .i ntelligent form. 2. the heart of the sun .s oul. love. 3. the central spiritual sun. spirit. life or power. in man, the microcosm, the correspondences are: 1. the personal physical man. body .i ntelligent form. 2. the ego or christ

a man knows himself, and is aware of the relationship existing between the energies working through the seven centres and the seven states of matter and consciousness, then he is liberated and free and can contact at will and without time limitations all those states. there is a relation between one of the seven states of matter and one or other of the centres; through each one of the centres is the door to a certain plane of the planetary spheres. when the disciple has worked out into his life in correct realization the various means of yoga dealt with in the previous books, certain keys and knowledge, certain words and formulas, can be entrusted to him which will, through concentrated meditation give him the freedom of the heavens and the right to pass through certain gateways into the

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

o longer sees the vision of divine reality but knows himself to be that reality itself. it is with this transitional process and with this work of educating the mystic, that the meditation technique has to do. it is this with which we deal in this book. the problem of leading man into his heritage as a human being is the function of the educators and of the psychologists. they must lead him up to the door of the mystical world. paradoxical as it may sound, the work of leading him into his spiritual heritage is the work of religion and of- 7- from intellect to intuition copyright 1998 lucis trust science. dr. pupin tells us that "science and religion supplement each other, they are the two pillars of the portal through which the human soul enters into the world where divinity resides."12(12

demand of the human soul. a training that stops short with the intellect, and ignores the faculty to intuit truth which the best minds evidence, lacks much. if it leaves its students with closed and static minds, it has left them without the equipment to touch that intangible and finest "four-fifths of life" which dr. wiggam tells us, lies outside the realm of scientific training altogether.6(18) the door must be opened for those who can go beyond the academic training of the mind with relation to physical plane living. the success of the future of the race is bound up with the success of those individuals who have the capacity to achieve greater, because more spiritual, things. these units of the human family must be discovered and encouraged to go on and to penetrate into the realm of th

the soul as the great reality, thus gaining direct experience of spiritual things. everett dean martin defines education for us as a "spiritual revaluation of human life. its task is to reorient the individual, to enable him to take a richer and more significant view of his experiences, to place him above and not within the system of his beliefs and ideals."9(20) this definition necessarily opens the door to controversy, for we live, each of us, in a different environment; we have each our special problems and characteristics, based upon our heredity, our physical condition and many other factors. the consequent standard of values will have to be modified for each person, for each generation, country and race. that education is intended to prepare us for "complete living (as herbert spence

universe; he finds that his physical body and his vital energies are part and parcel of nature itself, which is, in fact, the outer garment of deity; he finds that his ability to love and to feel makes him aware of the love that pulses at the heart of all creation; and he discovers that- 24- from intellect to intuition copyright 1998 lucis trust his mind can give him the key which unlocks for him the door of understanding and that he can enter into the purposes and the plans which guide the mind of god himself. in fact, he arrives at god and discovers god as the central fact. knowing himself to be divine, he finds the whole is equally divine. dr. f. kirtley mather of harvard university has said in a most illuminating article "that there is an administration of the universe cannot be denied

as now carried him as far as it can go and that it needs to be completed by some touch from without."2(37) this thought confines the whole idea within the realm of sensuous perception, but there is something more. there is direct knowledge. there is an understanding of the laws governing this new realm of being. there is submission to a new procedure and to those steps and passwords which lead to the door and procure its opening. it is here that meditation plays its part and the mind steps in to fulfil its new function of revelation. through meditation, the union for which the mystic yearns, and which he senses, and of which he has brief and fleeting experience, becomes definite and is known past all controversy, being recoverable at will. father joseph mar chal in his notable book points

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

neither common sense nor logical, discerning reason seem to help. the desire is only to do the right thing; the intent is to act in the highest possible way and to take that line of action which will produce the best good of the group apart from personal considerations altogether. yet light upon the path, which must be trodden, is not seen- 42- a treatise on white magic copyright 1998 lucis trust the door which should be entered is unrecognized and the man remains in the state of constant indecision. what, then, must be done? one of two things: first the aspirant can follow his inclination and choose that line of action out of the residue of possible lines which seems to him the wisest and the best. this involves belief in the working of the law of karma and also a demonstration of that fi

ppears to be like a sun in the head. this is the contacting of the etheric light, plus the physical atomic light. later they become aware of an intensely bright electric light; this is the soul light, plus the etheric and the atomic. when that is seen, they frequently become aware of a dark centre within the radiant sun. this is the entrance to the path disclosed by the "shining of the light upon the door- 64- a treatise on white magic copyright 1998 lucis trust students must remember that it is possible to have reached a high stage of spiritual consciousness without seeing any of this brain radiance. this is altogether in the nature of phenomena, and is largely determined by the calibre of the physical body, by past karma and achievement, and by the ability of the aspirant to bring down "

of communication open between the soul and the brain, via the mind, so that when the master seeks to communicate, he can do so at once and easily. sometimes a master has to wait weeks before he can get his disciple's ear, for the channel upward is closed and the soul is not en rapport with the brain. this is especially true of the early stages of discipleship. b. he finds that it is he who shuts the door in the majority of cases through lower psychism, physical disability, and lack of mind control, and he therefore discovers that he has to work constantly and ceaselessly with his lower self. c. he finds that one of the first things he has to do is to learn to discriminate between: his own soul's vibration- 100- a treatise on white magic copyright 1998 lucis trust the vibration of the grou

one path, later on (when he is a true and pledged chela) is known to him as the left hand path and the other the path of right activity. on one path, he becomes proficient in black magic, which is only the developed powers of the personality, subordinated to the selfish purposes of a man whose motives are those of self interest and worldly ambition. these confine him to the three worlds and shut the door which opens on to life. on the other path, he subordinates his personality and exercises the magic of the white brotherhood, working always in the light of the soul with the soul in all forms, and laying no emphasis upon the ambitions of the personal self. clear discrimination of these two paths reveals what is called in some occult books that "narrow razor-edged path" which lies between

he future to demonstrate. i simply ask that you make record and in the coming years much that may now seem peculiar or mayhap even contradictory will be elucidated, slowly unravelled, and more easily comprehended. a little knowledge leads to much confusion unless laid aside for future use when the years of instruction have increased the store. to return to our theme: the heart centre in man opens the door into what is called "the heart of the sun" the throat centre opens the way into full understanding of the path of the physical sun and all true astrologers must eventually have that centre functioning. the head centre opens the way to the central spiritual sun, each passing, via the planetary correspondence, to one of the cosmic planes- 210- a treatise on white magic copyright 1998 lucis

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

, to shatter the forms which they have built. this he does by passing his power through their bodies, and their united effort leads to abstraction and a return to the center whence the initial impulse came. the first ray purpose therefore is to produce death, and some idea of that purpose may be gleaned if we study some of the names by which the ray lord is called: the lord of death the opener of the door the liberator from form the great abstractor the fiery element, producing shattering the crystallizer of the form the power that touches and withdraws the lord of the burning ground the will that breaks into the garden the ravisher of souls the finger of god the breath that blasts the lightning which annihilates the most high- 45- a treatise on the seven rays- volume i: esoteric psycholog

to work out their purposes: 1. kill out desire when desire has fulfilled its work. thou art the one who indicates fulfillment. quality..clear vision. 2. seek out the gentle way, oh lord of power. wait for thy brother on the path of love. he builds the forms that can withstand thy power. quality. dynamic power. 3. withhold the hand until the time has come. then give the gift of death, oh opener of the door. quality..sense of time. 4. stand not alone, but with the many join thyself. thou art the one, the isolated. come forth unto thine own. quality. solitariness. 5. lead thine own forth but learn to know thine own. hate not attachment but see its plan and purpose. quality. detachment. 6. through thee the life pulsates, the rhythm is imposed. the life is all. love life in all its forms. quali

e and mind must eventually and mutually reveal each other. some of the names given to the lord of this ray are as follows: the revealer of truth the great connector the divine intermediary the crystallizer of forms the three-fold thinker the cloud upon the mountain-top the precipitator of the cross the dividing sword the winnower of the chaff the fifth great judge the rose of god the heavenly one the door into the mind of god the initiating energy the ruler of the third heaven the guardian of the door the dispenser of knowledge the angel with the flaming sword the keeper of the secret the beloved of the logos the brother from sirius the master of the hierophants this fifth ray has so many names, owing to his close connection with man (since man was originally created, that it has not been

. the doors were closed. the light shone dim. the temple walls could not be seen. the seven were silent and their forms were veiled. the time had not arrived for the breaking forth of light. the word could not be uttered. only between the seven forms the work went on. a silent call went forth from each to each. yet still the temple door stayed shut. as time went on, the sounds of life were heard. the door was opened, and the door was shut. each time it opened, the power within the temple grew; each time the light waxed stronger, for one by one the sons of men entered the temple, passed from north to south, from west to east and in the centre of the heart found light, found understanding and the power to work. they entered through the door; they passed before the seven; they raised the temp

est to east and in the centre of the heart found light, found understanding and the power to work. they entered through the door; they passed before the seven; they raised the temple's veil and entered into life. the temple grew in beauty. its lines, its walls, its decorations, and its height and depth and breadth slowly emerged and entered into light. out from the east, the word went forth: open the door to all the sons of men who come from all the darkened valleys of the land and seek the temple of the lord. give them the light. unveil the inner shrine, and through the work of all the craftsmen of the lord extend the temple's walls and thus irradiate the world. sound forth the word creative and raise the dead to life. thus shall the temple of the light be carried from heaven to earth. th

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

he should himself exist, but man also, the lover and beloved" wrestlers with christ, by karl pfleger, p. 236- 3- from bethlehem to calvary copyright 1998 lucis trust 1 we are in process of passing from one religious age into another. the spiritual trends of today are steadily becoming more defined. the hearts of men have never been more open to spiritual impression than they are at this time, and the door into the very centre of reality stands wide open. paralleling, however, this significant development is a trend in the counter direction, and materialistic philosophies and doctrines of negation are becoming increasingly prevalent. to many, the whole question of the validity of the christian religion remains to be determined. claims are made that christianity has failed and that man does

cept in the case of a select few in every nation. he is, as the psychologists have indicated, a sum total of physical organisms, of vital force, of psychical states or emotional conditions, and of mental or thought reactions. he is now ready to have indicated to him his next transition, development or unfoldment. of this he is expectant, standing in readiness to take advantage of the opportunity. the door into a world of higher being and consciousness stands wide open; the way into the kingdom of god has been clearly pointed out. many in the past have passed into that kingdom and awakened there to a world of being and of understanding which is, to the multitude, a sealed mystery. the glory of the present moment lies in the fact that many thousands stand thus prepared, and (given the needed

f enquiry to what the tibetans call "straight knowledge" upon that path vision and hope give place to realisation. initiation after initiation is undergone, each one leading the initiate nearer to the goal of complete unity. those who in the past thus worked, agonised and attained, constitute a long chain, reaching out of the remotest past into the present, for the initiates are still with us and the door still stands wide open. through the agency of this hierarchy of achievement, men are lifted, step by step, up the long ladder reaching from earth to heaven, to stand eventually before the initiator and in that high- 15- from bethlehem to calvary copyright 1998 lucis trust moment to find that it is the christ himself who thus greets them the familiar friend who, having prepared them by exa

herein truer values are seen emerging. we begin to see what that plan is and whither we are going. we are entering steadily into the world of spiritual realities, because "there is a road from every natural group of facts to every spiritual reality in the universe; and the essential nature of mind forces it always in some degree to traverse this road."26 at this "end of the age" man stands before the door of opportunity, and, because he is in process of discovering his own divinity, he will enter into the realm of real values and arrive at a truer knowledge of god. the mystery of the new birth confronts him, and through that experience he must pass. this divinity in man must be brought to the birth, both in the individual and in the race, and thus can the kingdom of god on earth be brought

n people in their heavenly future. christ's incarnation, apart from its historical value, and apart from the keynote which he sounded, marked the closing of a great cosmic cycle, but it marked also the opening of that door into the kingdom which had opened only occasionally theretofore, in order to permit the entrance of those sons of god who had triumphed over matter. after the advent of christ, the door stood wide open for all time, and the kingdom of god began to form on earth. in- 114- from bethlehem to calvary copyright 1998 lucis trust the long processes of time four great expressions of divine life, four forms of god immanent in nature, have appeared upon our planet. we call them the four kingdoms of nature. they constitute, symbolically, the planetary reflection of the four arms of

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

hid himself, and his light was no more seen, only his floating ark. his voice was heard 'l have built and strongly built, but am a prisoner within my building. my light is hidden. only my word goes forth. around me lie the waters. can i return from whence i- 21- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust came? is the word strong enough to open wide the door? what shall i do' the answer came 'build now an ark translucent, which can reveal the light, o builder of the ark. and by that light you shall reveal the lighted way. the power to build anew, the right use of the word, and the using of the light, these will release the blessed one, deep hidden in the ark" ray three "the blessed one gathered force. he hid himself behind a veil. he rolled h

eave that web hide the divine reality. he lost himself. fear entered in. he asked himself 'another pattern must be woven; another garment formed. what shall i do? shew me another way to weave' the word for him came forth in triple form. his mind responded to the vision clear evoked 'the truth lies hidden in the unknown way. the angel of the presence guards that way. the mind reveals the angel and the door. stand in that presence. lift up thine eyes. enter through that golden door. thus will the angel, who is the shadow of the blessed one, reveal the open door. that angel too must disappear. the blessed one remains and passes through that door into the light sublime" ray six "the blessed one caught the vision of the way, and followed the way without discretion. fury characterised his effort

ime" ray six "the blessed one caught the vision of the way, and followed the way without discretion. fury characterised his efforts. the way led down into the world of dual life. between the pairs of opposites, he took his stand, and as he swung pendent between them, fleeting glimpses of the goal shone forth. he swung in mid-heaven. he sought to swing into that radiant place of light, where stood the door upon the higher way. but ever he swung between the pairs of opposites. he spoke at last within himself 'i cannot seem to find the way. i try this way, and tread with force that way, and always with the keenest wish. i try all ways. what shall i do to find the way? a cry went forth. it seemed to come from deep within his heart 'tread thou, o pilgrim on the way of sensuous life, the middle

can view with sympathy and- 79- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust understanding, for there are those who have so much theory about service and its expression that they fail to serve and also fail to comprehend with understanding the period of pain which ever precedes enlarged service. their theories block the way to true expression and shut the door on real comprehension. the mind element is too active. when the personal lower self is subordinated to the higher rhythms and obedient to the new law of service, then the life of the soul will begin to flow through the man to others, and the effect in a man's immediate family and group will be to demonstrate a real understanding and a true helpfulness. as the flow of life becomes stronger

re. the angel protects the unready aspirant (not the place which he seeks to enter) and safeguards him from the risks and perils of that initiation which must be undergone before he can pass through the five divisions of paradise to the place where light dwells and the masters of the wisdom live and work. this is the thought which lies behind the masonic procedure whereby the tyler stands outside the door of the lodge with a drawn sword to protect the secrets of the craft from the unready. i would remind you also that as this law is an aspect of the fundamental law of love, it concerns the psyche or soul, and therefore its function is to further the spiritual interests of the true man, and to demonstrate the power of the second aspect, the christ consciousness, and the power of divinity. i

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

98 lucis trust inclusiveness which is the hallmark of all true esotericists. where it is lacking you may have an aspirant but you do not have a true disciple. there is far too much exclusiveness extant today among esotericists and in occult schools and too much theological separativeness. it has been felt that this book of instructions may do much to offset this evil tendency and may help to open the door still wider into the kingdom of god. much in this book is new. much is very old, tried and proved. none of the people chosen for instruction and for inclusion in the ashram of the master are saints or perfect. all are, however, true aspirants and will go on to the very end in spite of pain and sorrow, discipline, success, failure, joy and a spiritual recognition of almost unattainable goa

in the heart of god let love stream forth into the hearts of men. may christ return to earth- 6- discipleship in the new age- volume i copyright 1998 lucis trust from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. 1945 section one discipleship in the new age by the tibetan talks to disciples part i my brothers: it is of importance that you realise that today something new is happening. there is the emergence of a new kingdom in nature, the fifth kingdom; this is the kingdom of god on earth or the kingdom of souls. it is prec

ge- volume i copyright 1998 lucis trust 2. transfer the energy, now turned to the vitalising of the physical body and physical creation, to the nurturing of the creative faculty upon the mental plane; thus the entire human family will be transmuted into a dynamic, self-conscious, creative agency. 3. usher in a period of spiritual unfoldment in every kingdom in nature. at the close of this period, the door into the animal kingdom will again be opened and opportunity offered to waiting embryonic souls. many also, at this time, can take initiation and hence the balancing of forces at either end of the human line of unfoldment. this is to be brought about by the renewed cyclic activity of the great white lodge and will be carried forward through the medium of those energies which are ushering

ower of his directed thought. the personality can also do nothing, for at this point both the physical body and the astral vehicle are simply automatons, waiting responsively for the decision of the disciple, functioning in his mental body. only the disciple can act upon the mental level of consciousness at this point of endeavour. once he does so, the die is cast. he either moves forward towards the door of light where the master takes his hand and the angel of the presence becomes potent and active in a way which i may not describe to you, or he drops back temporarily into the life condition of the lower man; glamour and maya settle down anew upon him and the dweller on the threshold inserts himself between the disciple and the light from the open door and renews activity. the disciple e

ll bring into your output of service to humanity and for us, a directed synthesis and an enhanced potency which is at present lacking. a sense of time and of its relation to the soul is one of the most absorbing and useful studies of the disciple; an understanding of the relation of the past to the future and their united effect in the present will create one of the levers which will open for you the door of initiation. i believe, my brother, that if you will meditate upon this that you will conclude as i have done whilst studying you that control of the time factor is the main need at this time. it will be for you to give a name to the particular glamour in connection with threefold time which is your main hindrance. work at this problem during the coming year and, as you work, clarificat

ALICE A BAILEY13 PROBLEMS OF HUMANITY

he right setting for- 31- problems of humanity copyright 1998 lucis trust development and a useful and profitable field of experience. some attempts along this line have been undertaken by certain colleges and schools in an effort to ascertain the psychological aptitudes of a boy or a girl for certain vocations but the whole effort is still amateurish in nature. when made more scientific it opens the door for training in the sciences; it gives significance and meaning to history, biography and learning and thus avoids the bare impartation of facts and the crude process of memory training which has been distinctive of past methods. the new education will consider a child with due reference to his heredity, his social position, his national conditioning, his environment and his individual me

iticians; they have controlled the electorate; they have made possible the narrow nationalistic aims of selfish politics; they have financed the world businesses and controlled oil, coal, power, light and transportation; they control publicly or sub rosa the world's banking accounts. the responsibility for the widespread misery to be found today in every country in the world lies predominantly at the door of certain major interrelated groups of business-men, bankers, executives of international cartels, monopolies, trusts and organizations and directors of huge corporations who work for corporate or personal gain. they are not interested in benefiting the public except in so far that the public demand for better living conditions will enable them under the law of supply and demand to provi

unction selflessly in the interests of the little powers and of humanity as a whole? can power politics and the various national imperialisms be forgotten and ended? can a world policy be devised which will insure justice for all whether great or small? can world opinion be sufficiently strong in the interests of right human relations that it can tie the hands of the selfishly aggressive and open the door of opportunity to those who have as yet had little? is the hope of establishing an era of right human relations within nations as well as internationally, an impossible dream, a waste of time to consider or an evidence only of wishful thinking? does the goal of right human relations, equal rights and opportunity for all men everywhere provide an entirely possible goal for which all well-i

. this approach was signalized by the appearance of the faculty of mind in man. in man was planted the embryonic power to think, to reason and to know. the universal mind of god was reflected in the tiny mind of man. later, we are told, when the mental powers of the early humanity warranted it, another approach between god and man, between the spiritual hierarchy and humanity, became possible and the door into the kingdom of god was opened. man learned that the way into the holy place could be entered through love. to the mental principle was added again by the force of invocation and responsive evocation another divine attribute or principle, the principle of love. these two great approaches made it possible for the human soul to express or manifest two aspects of divinity: intelligence a

oint of love within the heart of god let love stream forth into the hearts of men. may christ return to earth- 96- problems of humanity copyright 1998 lucis trust from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out and may it seal the door where evil dwells. let light and love and power restore the plan on earth. chapter vi the problem of international unity the distribution of the world's resources and the settled unity of the peoples of the world are in reality one and the same thing, for behind all modern wars lies a fundamental economic problem. solve that and wars will very largely cease. in considering, therefore, the

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

e within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out- 15- the reappearance of the christ copyright 1998 lucis trust and may it seal the door where evil dwells. let light and love and power restore the plan on earth. its extraordinary potency can be seen in the fact that hundreds of thousands of people are already using it day by day and many times a day; it is (1947) translated into eighteen different languages and used by people in all those languages; in the jungles of africa, groups of natives are using it and it can be see

understand; the truth that both love and intelligence are effects of what is called the will of god, and finally the self-evident truth that only through humanity itself can the divine plan work out. this plan calls mankind to the expression of love and challenges men to "let their light shine" then comes the final solemn demand that this plan of love and light, working through mankind, may "seal the door where evil dwells" the final line then contains the idea of restoration, indicating the keynote for the future and that the day will come when god's original idea and his initial intention will no longer be frustrated by human free will and evil pure materialism and selfishness; the divine purpose will then, through the changed hearts and goals of humanity, be achieved- 17- the reappearan

rrow and misery in every land and in every life; they asked what caused these things and what must be done to change these circumstances of life; they demanded to know what was the integrating principle in man, and what was the soul and was there a self. the buddha came forth to give the answer and to lay the foundation for a more enlightened approach to life, giving the teaching which would open the door to the work of the christ who would, he knew, follow in his steps. it is interesting to remember that when the buddha came, approximately five hundred years before christ (for the exact date of christ's birth remains debatable, the first dim influences of the piscean age could be felt, impinging upon the powerful quality of the age of aries, the scapegoat or the ram. it was the influence

nds who claim that they do understand and that they have the truth. he does not believe that their minds and their interpretations are any better than his. the same old formulas, the same old theologies and the same old interpretations are deemed adequate to meet man's modern needs and enquiries. they are not. the church today is the tomb of the christ and the stone of theology has been rolled to the door of the sepulchre. there is, however, no point in attacking christianity. christianity cannot be attacked; it is an expression in essence, if not yet entirely factual of the love of god, immanent in his created universe. churchianity has, however, laid itself wide open to attack, and the mass of thinking people are aware of this; unfortunately, these thinking people are still a small minor

n in destruction, and, secondly, the mass of the good, kindly, people in all classes and spheres of influence. men of goodwill and of spiritual inclination must reject the thought of their relative uselessness, insignificance and futility, and realise that now (in the critical and crucial moment that has come) they can work potently. the forces of evil are defeated, though not yet "sealed" behind the door where humanity can put them and which the new testament foretold would happen. evil is seeking every avenue available for a new approach but and this we can say with confidence and insistence the little people of the world, enlightened and selfless in their viewpoint, exist in sufficient numbers to make their power felt if they will. there are millions of spiritually-minded men and women

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

f view. this must change and the mind activity be rapidly enhanced or else true spiritualism will be unable to express itself and through the present spiritualistic movement there can be let loose upon the world forces and entities of a most undesirable character. the negativity of the majority of those who are interested in spiritualism and the entire negativity of the bulk of the mediums throws the door wide open to very definite dangers. fortunately, there is a movement within spiritualistic circles to right this obvious danger and to shift the present emphasis upon phenomena into the world of true values and right understanding. the subject is too vast a one for me to deal with here, except in illustration of the points which i am endeavouring to make, but one hint i will give. if the

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

dissipate the astral glamour in which you are all more or less immersed, you will enter into a greater freedom of living and usefulness. as the maya of distorted energy currents ceases to swing you into lines of undesirable activity, the light that is in you will shine forth with greater clarity. incidentally the dweller on the threshold will slowly and surely disintegrate and leave your way, to the door of initiation, free and unimpeded. strongly mental types are subject to illusion. this illusion is in reality a condition wherein the aspirant is being definitely controlled by: 1. a thoughtform of such potency that it does two things: a. controls the life activity or output. b. tunes the aspirant in on the mass thoughtforms, which are of a similar nature, and which are built by others un

hen we shall have a group approach to the problem. then we shall have a definite attack upon the world glamour, and when this does take place speaking esoterically "an opening will be made which will admit the light of the solar orb. the fogs will slowly disappear, subdued by the solar radiance, and the pilgrims will then find the enlightened way which leads from the heart of the fog, straight to the door of light" it is with the intention of discovering how far the aspirants and disciples of the world have gone- 62- glamour: a world problem copyright 1998 lucis trust in their understanding and in their handling of this problem that such an experiment as that being carried on in these groups has been undertaken and permitted. 2. the causes producing world glamour. the causes producing worl

ya. this is the initial revelation, and it is when he has realised the implication of this and has set out to dominate the undesirable condition that he arrives later at a recognition of an essential duality. this is, for the time being, in no case an illusion. he discovers the relationship between himself as a personality, the true dweller on the threshold, and the angel of the presence guarding the door of initiation. this marks a critical moment in the life of the disciple for it indicates the moment wherein he can begin to tread the path of initiation, if he so desires and possesses the required fortitude. in the last analysis, the partial subjugation of glamour and escape from the complete thraldom of illusion are indications to the watching hierarchy that a man is ready for the proce

desires and possesses the required fortitude. in the last analysis, the partial subjugation of glamour and escape from the complete thraldom of illusion are indications to the watching hierarchy that a man is ready for the processes of initiation. until he is no longer completely deceived and until he is somewhat free mentally, it is not possible for him to face the waiting angel and pass through the door. one thing i would here point out to you: after passing through the door of initiation, the disciple returns each time again to take up anew his tasks in the three worlds of activity; he there re-enacts the former processes briefly and with understanding after which he proceeds to master the essentials of the next initiatory lesson. i am here putting a great deal of information in a very

: a world problem copyright 1998 lucis trust 1. the technique of the presence. by means of this technique, the soul assumes control of the integrated personality and of its relations, horizontal and vertical. this technique involves the unfolding of the flower of the intuition, dispelling illusion, revealing the angel, indicating the presence, and opening up to the disciple the world of ideas and the door of the higher initiations. through the disciple's grasp and application of these divine ideas or seed thoughts, he becomes initiate and the third initiation becomes possible as an immediate goal. the intuition is the applied power of transfiguration. this technique is related to the little known yoga called agni yoga or the yoga of fire. 2. the technique of light. by means of this techniq

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

in this world period in which the logos is seeking to bring the subhuman kingdoms to the point where human vision is theirs, to bring humanity to the point where spiritual vision is developed and hierarchical insight is the normal quality of the initiate sight, and to bring the members of the hierarchy to the point where universal perception is theirs. therefore, it might be said that: 1. through the door of individualisation the subhuman kingdoms pass to human vision, leading to mental contact and intelligent impression. 2. through the door of initiation humanity passes to spiritual vision, leading to soul contact and spiritual impression. 3. through the door of identification the hierarchy passes to universal vision, leading to monadic contact and extra-planetary impression. each time th

means of which this method of intercourse must be learnt and mastered, and no textbook or information on the subject is of much use. nor am i going to deal with the ordinary telepathy prevalent among men and natural to so many, as this has been dealt with earlier in this book. but at this point i should like to emphasise something which applies to every human being. when animal-man passed through the door of individualisation and became a human being he came possessed of an innate potency of sight; for aeons he has seen in the three worlds, and many have for several lives sought after the vision which stabilises the aspirant upon the path. through the door of initiation, having attained the mystical vision, each aspirant will become aware of that within himself which permits of a spiritual

attained the mystical vision, each aspirant will become aware of that within himself which permits of a spiritual perception of such an expansive nature that he gets his first real and individual glimpse of the divine plan; from that moment his entire life is altered. later (and this i cannot expect the student to understand; if he thinks he does, he is being misled by words, he will pass through the door of identification. this is a perfectly meaningless phrase, since its significance is most carefully guarded. symbolically speaking and in order to preserve the concept of this door in the mind of humanity, true esoteric meetings are entered on the password. only the word can enter through this door this highest and widest of all doors. once through that door and once eligible to the counc

thin the heart of god- 78- telepathy and the etheric vehicle copyright 1998 lucis trust let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. teaching on the etheric vehicle i. the nature of the etheric body see chart evolution of a solar logos much that i may say here may be familiar to a certain extent, because there is a vast amount of information anent the etheric body scattered throughout my various books. it will have its value however if students

the animal appetites. 2. the astral world, determining the desires, emotions and aspirations which the man will express and go after upon the physical plane. 3. the lower mental plane, the lower mind, developing self-will, selfishness, separateness and the direction and trend of the life upon the physical plane. it is this directive instinct which, when turned to higher matters, eventually opens the door to the higher cosmic etheric energies. 4. the soul, the principle of individualism, the reflection in the microcosm of the divine intention and speaking symbolically being to the entire monadic expression that which "stands at the midway point" the instrument of true sensitivity, of responsive ability, the spiritual counterpart of the solar plexus centre which is found at the midway point

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

are coherently blended and expressed (in the case of both the individual or a planetary life) there comes a point of crisis wherein the soul and the personality are brought face to face. the angel of the presence, distributing solar fire and holding focussed electric fire, and the dweller on the threshold, expressing and utilising fire by friction, know each other "with intimate occult knowledge" the door then stands open wide through which the life and light of the three major constellations can after the third initiation be occultly available to the initiate, be he a liberated human being or a planetary logos. when astrologers understand the true significance of the constellation gemini, the twins, and the dual forces which pour through this sign (the "forces in conflict" as they are som

nifestation when individualisation took place and the fourth kingdom in nature appeared. i placed that stupendous event as happening 21,688,345 years ago. at that time the sun was in leo. the process then initiated upon the physical plane and producing outer physical events took approximately 5,000 years to mature and the sun was in gemini when the final crisis of individualisation took place and the door was then closed upon the animal kingdom. it has been stated that sagittarius governs human evolution, as the sun was in that sign when the hierarchy began its approach in order to stimulate the forms of life upon our planet. sagittarius, however, governed the period of the subjective approach. the sun was in leo when physical plane individualisation took place as a result of the applied s

tion. 1. aries, the "birthplace of divine ideas" whether these ideas are souls brought into incarnation and controlled by mars until they reach the point of reorientation and become sensitive to the influence of mercury, or whether they are the birth of the ideas of god in the form of the hierarchical plans to which the initiate becomes sensitive. 2. cancer, the "birthplace into the life of form" the door into physical incarnation. this is the sign in which humanity, as a whole integrated unit, is born, the scene of the emergence of the fourth kingdom in nature. humanity has "emerged from rock and water and brings its habitation with it (as the old commentary expresses it) and mass instinctual consciousness comes into being. note that phrase. 3. leo, the "birthplace of the individual" the

and the unicorn depict three stages of man's unfoldment. aries, taurus, and capricorn are the great transformers under the great creative plan. they are in the nature of catalysts. each of them opens a door into one of the three divine centres of expression which are the symbols in the body of the planetary logos of the three higher centres in man: the head, the heart and the throat. aries opens the door into shamballa, when the experience of taurus and capricorn has been undergone. taurus opens the door into the hierarchy when the significance of gemini and leo is understood and the first two initiations can therefore he taken. capricorn opens the door into the hierarchy in a higher aspect when the last three initiations can be undergone and the significance of scorpio and of virgo is un

then known to have ten signs. the mutable cross dominated, but it was then the tau, for pisces- 96- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust was lacking and only gemini, virgo and sagittarius were evidenced. aries to capricorn marked the circle of experience. 2. in atlantean days, man had become so responsive to the planetary and solar influence that the door of initiation into hierarchical experience was opened and two more signs were added. these two signs were the higher correspondences of leo and virgo and were the polar opposites of these two: aquarius and pisces. their influence became active and effective and thus they formed part of the zodiacal wheel because man began to respond to their potencies. it then became possible for the fixe

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ty of the family faith, i think it is a good habit. there sat the head of the household with the family bible in front of him and the family and guests gathered around him; then the servants filed in according to their duties and rank the housekeeper, the cook, the ladies' maids, the head housemaid and the under housemaids, the kitchen maid, the scullery maid, the footmen, and the butler to close the door. there was real devotion there and much revolt, true aspiration and intense boredom, for such is life. the sum total of the effect, however was good and we could do with a little more recollection of divinity these days. then from 9.30 till noon we worked at our lessons with our governess and this was followed by a walk. we were allowed to have lunch in the dining room but were not permit

garet at castramont, in kirkcudbrightshire, at the time and the atmosphere was exactly right. it was a sunday morning. the previous sunday i had heard a sermon which had aroused all my aspiration. this sunday, for some reason, i had not gone to church. all the rest of the house-party had gone and there was no one in the house but myself and the servants. i was sitting in the drawing-room reading. the door opened and in walked a tall man dressed in european clothes (very well cut, i remember) but with a turban on his head. he came in and sat down beside me. i was so petrified at the sight of the turban that i could not make a sound or ask what he was doing there. then he started to talk. he told me there was some work that it was planned that i could do in the world but that it would entail

e" those words have rung in my ears ever since. he emphasised that it all depended upon me and what i could do and should do immediately. he added that he would be in touch with me at intervals of several years apart. the interview was very brief. i said nothing but simply listened whilst he talked quite emphatically. having said what he had come to say, he got up and walked out, after pausing at the door for a minute to give me a look which to this day i remember very distinctly. i did not know what to make of it all. when i had recovered from the shock, i was first frightened and thought i was going insane or had been to sleep and dreaming and then i reacted to a feeling of smug satisfaction. i felt that i was like joan of arc (at that time my heroine) and that, like her, i was seeing sp

ed to the roots of my hair and feeling shaky. then a voice came from the back of the room "cheer up, miss. i'll finish it for you and that will give you time to think what you want to say next" but i had already vanished off the platform and was dissolved in tears in my room. i had failed, both jesus and myself, and i had better give it all up. i lay awake weeping all that night, refusing to open the door to one of my fellow workers who wanted- 33- the unfinished autobiography copyright 1998 lucis trust to come in and comfort me. but i stuck it out; my pride would not permit me to refuse to speak on the platform and gradually i became accustomed to expounding the bible to a crowd of men. the process was painful, however. i would lie awake: all the night preceding the talk, wondering what o

is a riot of cosmos and then later come the sunflowers. thereby hangs a tale. i was speaking to my sunday bible class in quetta one afternoon and telling the soldiers how the human being naturally and normally turns towards god. i used the sunflower as an illustration of this, pointing out that it was called sunflower because it followed the sun in the heavens. the next morning a soldier came to the door of our sitting-room, with a very grave face, and asked if i would mind coming out into the garden for a minute. i followed him and, without a word, he pointed to the sunflowers. every single one of them, hundreds of them, had their backs to the sun. quetta was the place where i first shouldered responsibility and was, more or less, on my own, though miss clara shaw was with me. the troops

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

cal body are not essentially the major considerations or of the vast importance that some may think. various cultists and healers usually take the position that it is of major importance that the physical vehicle be rendered free from disease and clutched away from the processes of death. it might, however, be desirable (and it often is) that the disease be permitted to do its work and death open the door to the escape of the soul from imprisonment. the time comes inevitably to all incarnated beings when the soul demands liberation from the body and from form life, and nature has her own wise ways of doing this. disease and death must be recognised as liberating factors when they come as the result of right timing by the soul. it must be realised by students that the physical form is an ag

s initiation into the creative third aspect, the matter aspect and the world of intelligent activity. it is not initiation into the second or soul aspect, as is the case with the hierarchical initiations for which the disciple is preparing. it is the initiation of the soul into the experience of physical incarnation, into physical plane existence, and into the art of functioning as a human being. the door into this experience is the "gate of cancer" initiation into the kingdom of god is entered through the "gate of capricorn" these four attributes and the three aspects of matter, plus their dual activity, are the correspondence to the four aspects of the personality and the spiritual triad and their dual active relationship. in this statement is hidden the key to liberation. the seven majo

right and some wrong which lead to satisfaction. the results cover a wide field, all the way from sadistic cruelty and lust to those marriages which are based on physical desire and to those conditions which lead to the many forms of sexual disease. a clue to this whole world-wide problem lies in the words of an ancient writing which says that "the imperfection of the lord of the sixth ray opened the door to an erroneous marriage between the poles" vii "the great one gathered to himself his forces and affirmed his intention to create. he created that which is outer and can be seen. he saw his creations and liked them not and so withdrew his attention; then the creations he had made died and disappeared. he had no lasting success and saw naught but failure as he travelled on the outer path

iating the presence of five basic energies in every human being (the energies of his five conditioning rays) can be ascertained; men will learn some day to determine with ease their ray type, and the rays which govern their three-fold personality. along every line of man's expanding understanding, the opportunity for that which is new to make entrance and control is becoming increasingly evident. the door of adventure (in its highest sense) stands wide open, and nothing yet has ever succeeded in stopping humanity from passing through that door; down the ages man has passed through its portals and has entered into new and richer realms of investigation, of discovery and of subsequent practical application. today, the door which is opening will admit man into a world of meaning a world which

ablished upon the physical plane. people are apt to forget that time is the sequence of events and of states of consciousness as registered by the physical brain. where no physical brain exists, what humanity understands by time is nonexistent. the removal of the barriers of the form, stage by stage, brings an increasing realisation of the eternal now. in the case of those who have passed through the door of death and who still continue to think in terms of time, it is due to glamour and to the persistence of a powerful thoughtform. it indicates polarisation upon the astral plane; this is the plane upon which leading theosophical writers and psychics have worked, and upon which they have based their writings. they are quite sincere in what they say, but omit to recognise the illusory natur

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

e of esoteric psychology, on a- 38- education in the new age copyright 1998 lucis trust comprehension of the condition of the glandular and physiological equipment, upon certain specific tests, and upon the new form of astrology. i would here make a simple request to the earnest student. ponder on the following four statements: 1. the antahkarana expresses the quality of the magnetism which opens the door into the teaching centre of the great white lodge. 2. the antahkarana is the conscious integrating force. 3. the antahkarana is the medium of light transference. 4. the antahkarana concerns the continuity of man's perception. the process of unfoldment i would like to add to the preceding analogy one more, which will serve to clarify the process of unfoldment in your minds and make the ent

ed and certain professions and life careers provide the right setting for development and a useful and profitable field of experience. some attempts along this line have been undertaken by certain colleges and schools in an effort to ascertain the psychological aptitudes of a boy or a girl for certain vocations but the whole effort is still amateurish in nature. when made more scientific it opens the door for training in the sciences; it gives significance and meaning to history, biography and learning and thus avoids the bare impartation of facts and the crude process of memory training which has been distinctive of past methods. the new education will consider a child with due reference to his heredity, his social position, his national conditioning, his environment and his individual me

o are competent to deal with the problem. upon this fact those of you who are concerned with the educational system and situation, and who are bewildered by the presented vision and by the task of approximating the cherished possibilities, must rest back with confidence. clear thinking, much love and a sense of true compromise (note this phrase) will do much to lay the needed foundations and keep the door of the future wide open. a balancing process is going forward in this interim period, and to it the modern educator should pay due attention. i can perhaps indicate the nature of this process. i have stated here and elsewhere that the soul anchors itself in the body at two points: 1. there is a thread of energy, which we call the life or spirit aspect, anchored in the heart. it uses the b

hed, the above prophecy will assume significance and meaning. 2. the need of an increasing birthrate will be eventually regarded as erroneous, and this for three reasons which it would profit you to study: a. many souls are rapidly achieving perfection and passing away altogether from our planetary life. this process will be intensified during the coming aquarian age. it should be remembered that the door will be shut for some time as yet upon the animal kingdom, and for a long period no individualisation will culminate in materialisation into physical bodies. technically, any individualisation which may take place will be that which is technically called "individualisation into pralaya, there to await the inevitable call" there will be, therefore, no necessity for a- 89- education in the

of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known- 98- education in the new age copyright 1998 lucis trust let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out and may it seal the door where evil dwells. let light and love and power restore the plan on earth "the above invocation or prayer does not belong to any person or group but to all humanity. the beauty and the strength of this invocation lies in its simplicity, and in its expression of certain central truths which all men, innately and normally, accept the truth of the existence of a basic intelligence to whom we

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ave not yet given you much on this theme but there is much that will later be said. i shall, however, have to deal with it only briefly and tentatively, as the majority of aspirants and disciples are not yet ready for this particular study. vi. i shall, once a year, give to each of you a measure of individual help, personal instruction and individual meditation. the clue to your next step towards the door of initiation and towards the presence will also be indicated by me. this i will do at the time of the full moon of may (taurus) each year. this may involve at times an analysis of your group relation, of the effect that your national and racial thoughtforms have upon you, and also the assets and the liabilities of your personality and egoic rays. i shall endeavour to bring to your attent

within the head and producing an inner radiance, which is the rudimentary halo. b. this diffused light then consolidates and becomes an inner radiant sun. c. finally, at the centre of that sun, a point of dark blue, or a small indigo disk, appears. this is, in reality, the exit in the head through which the soul passes out of the world of phenomenal existence, and it is the symbol of the path or the door into the kingdom of god. this is the symbolical interpretation of the phenomena. as the group approaches nearer and nearer to reality, the pathway or the band of light shortens (symbolically) and in time, when you are expert in this work and when your spiritual nature is truly intensified, you will enter almost immediately into, or through, the disk of blue and become aware of the higher

id to your concentration and receptivity, i will give you twelve words which will be the theme for twelve months' work, and which could as you gain the power to meditate, relate, receive and transmit provide the seed thoughts for twelve years' work instead of twelve months. words are living things, possessing form, soul and spirit or life; this you should ever bear in mind as you use them to open the door to a month's realisation and inspiration, plus the consequent service. here are twelve words. use one each month in your daily meditation. 1. recipient 2. impression 3. recognition 4. relationship 5. source 6. ashram 7. transmitter 8. expression 9. determination 10. seed 11. idea 12. attachment- 100- discipleship in the new age- volume ii copyright 1998 lucis trust you will notice how the

inds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. it has been difficult to translate into understandable and adequate phrases the very ancient word-forms which the christ will employ. these word-forms are only seven in number, and they will constitute his complete, new utterance. i have only been able to give their general significance. nothing else was possible

ion has made real headway. this period begins at the san francisco conference (hence its major importance, and will move very slowly at first. it will take time, but the hierarchy thinks not in terms of years and of brief cycles (though long to humanity, but in terms of events and the expansion of consciousness- 105- discipleship in the new age- volume ii copyright 1998 lucis trust 2. may it seal the door where evil dwells. the sealing up of the evil forces, released during this war, will take place within the immediate future. it will be soon. the evil referred to has nothing to do with the evil inclinations, the selfish instincts and the separativeness found in the hearts and minds of human beings. these they must overcome and eliminate for themselves. but the reduction to impotency of t

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

inds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. 1945 section one introductory remarks the period of transition- 2- the externalisation of the hierarchy copyright 1998 lucis trust march 1934 one of the results of the world condition at this time is the speeding up of all the atomic lives upon and within the planet. this necessarily involves the increased vibrator

elf in touch with it deliberately, he pays the price of his ignorance or temerity in the physical body, even though his soul may "go marching on" it is of no use at this time to close one's eyes to the immediate problem or to endeavour to lay the blame for the sad failures, the occult wrecks, for the half-demented psychics, the hallucinated mystics and the feeble-minded dabblers in esotericism at the door of their own stupidity, or upon the backs of some teachers, groups or organisations. much blame can indeed be placed here and there, but it is the part of wisdom to face facts and to realise the cause of that which is everywhere transpiring and which can be stated as follows. the cause of the growth of the lower psychism and of the increasing sensitivity of humanity at this time is the su

lines your abstinence should go is- 17- the externalisation of the hierarchy copyright 1998 lucis trust for you to decide. for the five days of meditation, i call you to a more complete `fasting' to a grave silence, to an inner focalisation, to a purity of thought and to an active spirit of loving kindness which will make you a pure channel. thus will the work of the hierarchy be facilitated and the door opened to the regenerative forces of those extra-planetary beings who offer their help at this time and particularly during 1936. the response of this festival will submit a gauge of opportunity for the guidance of the great ones (this theme is developed in the book, a treatise on the seven rays, vol. ii, esoteric psychology, pp. 629-751, which contains the writings from may, 1935, to apr

f they could use the om as it should be used. the great invocation, rightly used by the many hundred thousand people who have already attempted to use it, could reorient the consciousness of humanity, stabilise men in spiritual being, disrupt and rebuild the planetary thoughtform which men have created in the past and which has had (and is having) such disastrous and cataclysmic results, and open the door into the new age, thus ushering in the new and better civilisation. this could be done so rapidly, that the needed changes would come about almost overnight; the present reign of horror would end and the race of men could settle down to a life of group goodwill, individual harmlessness and right human relations. nevertheless, for your encouragement, i would state that the use of it has ma

e. if you accept this premise and this statement, then act upon it. the spirit of peace is hovering close to humanity, seeking opportunity to make his presence felt. the spirit of peace is not an abstract concept but a potent individual, wielding forces hitherto unfamiliar to our planet. great forces are awaiting the hour when they can function as the liberators and the deliverers of mankind. but the door to their entrance must be opened by- 113- the externalisation of the hierarchy copyright 1998 lucis trust humanity itself and it will be opened by a united act of the will, expressed through some formula of words and expressed in sound. it will be brought about by an activity performed simultaneously by all men and women of goodwill and by all the world aspirants and disciples. the door w

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

nces, as they work out upon the physical plane, has produced and is producing all the changes of which mankind is so terribly aware at this time. this swings into immediate conflict the past and the future, and in this statement i have expressed the deepest esoteric truth which mankind is competent to grasp; it brings into a culminating struggle the great white lodge and the black lodge and opens the door to great contending energies which we can call spirit and matter, spirituality and materialism, or life and death. these words are, in the last analysis, as meaningless as the terms good and evil, which have significance only in the human consciousness and its inherent limitations. these descending energies, as they pass through any of the major levels of consciousness which we call plane

have taken the first initiation, and the name of these is legion. they are to be found in every country. there are not, however, so many who are ready for the new era of group initiation. rule i. for applicants: let the disciple search within the heart's deep cave. if there the fire burns bright, warming his brother yet heating not himself, the hour has come for making application to stand before the door. for disciples and initiates: within the fire of mind, focussed within the head's clear light, let the group stand. the burning ground has done its work. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. behind the group there stands the door. before them opens out the way. together let the band of brothe

llection and yet let memory rule. work from the point of all that is within the content of the group's united life. rule iii. for applicants: triple the call must be and long it takes to sound it forth. let the disciple sound the call across the desert, over all the seas and through the fires which separate him from the veiled and hidden door. for disciples and initiates: dual the moving forward. the door is left behind. that is a happening of the past. let the cry of invocation issue forth from the deep centre of the group's clear cold light. let it evoke response from the bright centre, lying far ahead. when the demand and the response are lost in one great sound, move outward from the desert, leave the seas behind and know that god is fire. rule iv. for applicants: let the disciple tend

ight; and then let darkness take the place of light, hiding all difference- 14- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust blotting out all form. then at the place of tension, and at that darkest point let the group see a point of clear cold fire, and in the fire (right at its very heart) let the one initiator appear whose star shone forth when the door first was passed. rule x. for applicants: the army of the voice, the devas in their serried ranks work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. for disciples and initiates: the rules for work within the veils of maya are known and have been used. let the group widen all the ren

the initiations copyright 1998 lucis trust statement. let us now proceed to a consideration of rule i. rule i. within the fire of mind, focussed within the head's clear light, let the group stand. the burning ground has done its work. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. behind the group there stands the door. before them opens out the way. together let the band of brothers onward move out of the fire, into the cold, and toward a newer tension. it will be profitable if we take this rule i sentence by sentence and try to wrest from each its group significance. 1. within the fire of the mind, focussed within the head's clear light, let the group stand. in this sentence, you have the idea of inte

ALICE BAILEY THE LABOURS OF HERCULES

fallen angels. the sons of god, impelled by this basic urge, fell from their high estate, took form, and started upon their individual round upon round of the zodiac. thirdly, we find the urge to resurrection. in aries, which has seen the beginning of form life and which has initiated the creative work, there begins to be felt the urge to achieve freedom from the form, to roll away the stone from the door of the sepulchre of the soul, and to stand in the liberty of the sons of god. in aries is found the impulse which leads to the building of the form, which for ages will constitute the prison house of the soul. this reaches its mass form in cancer, and its human form in leo; the densest point of illusion in form is reached in scorpio, and in pisces the form dies, only to be rebuilt again i

imself to be hercules and starts to concentrate upon the search for the golden apples of instruction and wisdom. so we have in the masonic tradition the search of the human family typified, the search for light, the search for unity, the search for divinity. and so the two pillars, boaz and jachin, stand as the emblems of that duality. in china, castor and pollux are spoken of as the two "gods of the door" showing the tremendous power that the god of matter can assume, and also the potency of divinity. gemini is predominantly the sign of the intellect and it has a peculiarly vital effect in our aryan race. in this race the mind faculty and the intellect have been steadily developed. gemini, therefore, has influence in three departments, which concern themselves with human relations. first

ifications naturally inaugurate a new state of awareness, a new state of being, and bring in a new age and a new world. consequently, new difficulties and problems arise and we find saturn governing the last decanate, for saturn is the planet of discipleship; the planet that brings about the difficulties, problems and tests that offer to the disciple immediate opportunity. it is saturn that opens the door into incarnation, and saturn that opens the door on to the path of initiation. mercury, the interpreter, and the illuminating intellect; venus, the principle of attraction and of at-one-ment; and saturn, the generator of opportunity: these three play their parts in the life of the aspirant as [68] he unifies higher and lower, passes through the five stages in this test, and visions the go

all physical incarnation, for cancer is one of the two great gates of the zodiac. it is the gate into the world of forms, into physical incarnation, and the sign wherein the duality of form and of soul is unified in the physical body. the opposite sign to cancer is capricorn, and these two constitute the two gates, one being the gate into form life, and the other into spiritual life; one opening the door into the mass form of the human family, and the other into the universal state of consciousness, which is the kingdom of spirit. one marks the beginning of human experience on the physical plane, the other marks its climax. one signifies potentiality, and the other consummation. we are told that christ gave to saint peter the keys of heaven and earth; he gave to him, therefore, the keys o

head and conquered him, because all sun gods are occupied with the problems of humanity and because desolate they go down into hell alone to save humanity; hence all sun gods are born in the sign of capricorn (lecture by a.a.b, condensed and edited) epilogue the great swing in capricorn is epitomized by the keywords. upon the ordinary wheel these are "and the word said: let ambition rule and let the door stand wide" this is the key to the evolutionary urge and the secret of rebirth (the tibetan. when a true sense of reality supersedes both earthly and spiritual ambition the man can say with truth "lost am i in light supernal, yet on that light i turn my back" so goes the world disciple, initiate in capricorn, on his way to serve humanity in [179] aquarius. in that sign he cleans the augea

ANALYSIS OF THE 5 6 INITIATION

ber of sephiroths. thus the above formula creates a rainbow and the new initiate is amoun. 5 as the chief adept knocks again to begin a new vibration, the shrine of the vault and the adepti, both of the second and the third order, formulate the alchemical process of the great work. the vault is now ready for the reception of "the light" entrance into the vault all face east. the chief adept opens the door of the vault, and the three chiefs formulate a triangle by their positions in the vault. by joining the wands above and the ankhs below, they formulate a pyramid. the three chiefs form the four-sided tetrahedron. the pyramid is actually 4x3=12=hva. the lvx sign and analysis of the keyword is given. this expresses the unity of light in its differentiated forms. first point of the 5=6 cerem

trapt are used to open the vault; three words consisting of three, four, and five letters each. it should be carefully noted that there is an interchange between the three chiefs throughout the entire initiation. all now repeat lvx signs with the aspirant. the aspirant is bearing the chief adept wand and crux ansanta. this allows him safe passage within the gate of isis of the seven-sided vault, the door of c. upon entrance, the trampling down of the forces of evil takes place. at one time, that same evil the aspirant tramples down on was his support and foundation in the physical world. the aspirant now stands in the vault of seven sides, seven is an esoteric holy number to the qabbalist. each side has a total of ten primary squares and thirty lesser squares which equal forty squares; 7

and a representative of his higher genius. the chief adept beckons the risen osiris from y in twlyxa. the risen osiris sees the cross, and a dim light from within the vault, representative of his/her full glory, unfolds before him. it is at this moment that the new adept's jwr ascends into his/her neschamah and touches the light and life of the bornless within. he is beyond hell and beyond death. the door is opened wide, and a full influx of light can now be seen by the new adept. now he/she sees the cross again, not the cross of suffering, but the rose and cross of light and life. he/she hears "i am amoun, the concealed one" now osiris, the new adept, says before the sun and the moon and the heavens "before i was blind. now i see" the great light of the infinite brilliance is flashing, an

ARADIA GOSPEL OF THE WITCHES

let me be in peace, and thenreturn in all thy light unto my home!when she had said this, there appeared before her a bright but shadowy form uno ombra bianca which said: rise, and go to thy home!thou has(sic) well deserved this grace;no one shall trouble thee more,purest of all on earth!thou shalt a goddess be,the goddess of the moon,of all enchantment queen! page 46 this she did, and standing by the door of the house, which is still there, prayed in the light of the fullmoon to diana, that she might be delivered from the dire persecution to which she had been sub-jected, since even her own parents had willingly given her over to an awful death.now her parents and the priests, and all who sought her death, were in the palace watching lest sheshould escape.when lo! in answer to her prayer t

uting it all to some god,faun, or satyr; which is very touching. there is a great deal to be said for as well as against the idol-aters or worshippers of dolls, as i heard a small girl define them. page 45 n r r r r r it came to pass that the young lady, who was in the habit of lying awake on moonlight nights to hearthe nightingales sing, thought she heard her governess in the next room, of which the door wasopen, rise and go forth on the great balcony. the next night the same thing took place, and risingvery softly and unseen, she beheld the lady praying, or at least kneeling in the moonlight, whichseemed to her to be very singular conduct, the more so because the lady kneeling uttered wordswhich the younger could not understand, and which certainly formed no part of the church service.an

BASIL VALENTINE TWELVE KEYS

h drove the warder before it, and opening its mouth wide, swallowed venus, its fair helper, at the same time exclaiming with a loud voice: i am born of woman, woman has propagated my seed, and therewith filled the earth her soul is devoted to mine, and therefore i must be nourished with her blood. when the animal had said these words with a loud voice, it hastened into a certain chamber, and shut the door behind it; whither its voracious brood followed, drinking of the aforesaid incombustible oil, which they digested with the greatest ease, and thereby became even more numerous than they had been before. this they continued to do until they filled the whole world. then the learned men of that country were gathered together, and strove to discover the true interpretation of all they had see

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

ngy ling monastery, lhasa (photo: c. bell 2005) 63 figure 13. a common iconographic representation of tsiu marpo (dcts, p. 325) 64 figure 14. a colored drawing of tsiu marpo in the central g nkhang at tengy ling monastery, lhasa (photo: c. bell 2005) 65 figure 15. a statue of tsiu marpo with a covered face. notice the wall painting of tsiu marpo behind the statue. this figure of tsiu marpo guards the door of a..kyamuni chapel on the ground floor of tsiu marpo s temple at samy, the jokwukhang (photo: c. bell 2005) 66 figure 16. a general representation of a ma..ala diagram. notice the repitition of essential forms as well as the dynamic appearance of a radiation outward from the center (figure by c. bell) 67 figure 17. a grand ma..ala painted on the wall of a temple dedicated to the great t

tz 1998, p. 117 (dcts, p. 320) 140 figure 45. painting of pehar on the wall within the main chapel at tengy ling monastery, lhasa. notice the shield hanging over his chest with a seed syllable inscribed on it. the painting of tsiu marpo in figure 12 is right next to this image (photo: c. bell 2005) 141 figure 46. a statue of pehar with a wall painting of him behind it. this figure of pehar guards the door of a..kyamuni chapel on the ground floor of tsiu marpo s temple at samy, the jokwukhang. notice again the shield on his chest. this statue rests on the other side of the threshold from the tsiu marpo statue in figure 15 (photo: c. bell 2005) 142 conclusion tibetan protector deities are encountered by members of the lay and monastic communities on multiple levels. this study has shown that

t the top of a red rock as the sun392 and moon393 rise [309] blue wolves wander; these should be known as the signs394 of gods and men. wild beasts that are led into battle roam the distant mountains. they destroy395 the castles of the enemy, seize prisoners, steal clothes and ornaments, and kill animals. these should be known as the signs of the enemy. light and396 sound and shaking, and beating the door and burning the house, and shake the effigy and [fall as] 385 having been instructed from the two propitiations. 386 in this context, read as a synonym for bsnyen pa. 387 possibly tamdrin. 388 the three extinguished stages of approach and accomplishment. 389 the substances in the slaughter. 390 o. k.lavajra and so forth. 391 obscure. 392 on the land of people and those who do not wander

BLAVATSKY H P ANTHROPOGENESIS

of the outermost sphere* 2 "eternity brought forth time; the boundless gave birth to limit; being descended into generation* 4 "among the gods is none like unto him, into whose hands are committed the kingdoms, the power and the glory of the worlds" 5 "thrones and empires, the dynasties of kings* the fall of nations, the birth of churches, the triumph of time" for, as is said in hermes "satan is the door-keeper of the temple of the king; he standeth in solomon's porch; he holdeth the key of the sanctuary, that no man enter therein, save the anointed having the arcanum of hermes (v. 20 and 21. these suggestive and majestic verses had reference with the ancient egyptians and other civilized peoples of antiquity to the creative and generative light of the logos (horus, brahma, ahura-mazda, e

is a type that was developed from an identifiable beginning, which was adapted to the expression of various ideas afterwards. the most sacred cross of egypt that was carried in the hands of the gods, the pharaohs, and the mummied dead, is the ankh[[diagram] the sign of life, the living, an oath, the covenant. the top of this is the hieroglyphic ru[[diagram] set upright on the tau-cross. the ru is the door, gate, mouth, the place of outlet. this denotes the birth-place in the northern quarter of the heavens, from which the sun is reborn. hence the ru of the ankh sign is the feminine type of the birthplace, representing the north. it was in the northern quarter that the goddess of the seven stars, called the "mother of the revolutions" gave birth to time in the earliest cycle of the year. th

philosophical cross, the two lines running in opposite directions, the horizontal and the perpendicular, the height and breadth, which the geometrizing deity divides at the intersecting point, and which forms the magical as well as the scientific quaternary, when it is inscribed within the perfect square, is the basis of the occultist. within its mystical precinct lies the master-key which opens the door of every science, physical as well as spiritual. it symbolizes our human existence, for the circle of life circum[[footnote(s* the swastica is certainly one of the oldest symbols of the ancient races. in our century, says kenneth r. h. mackenzie (royal masonic cyclopeadia) it (the swastica "has survived in the form of the mallet" in the masonic fraternity. among the many "meanings" the au

ymbols of later antiquity "the nile was the river of time with the number of a year, or year and a day (364+ 1= 365. it represented the parturient water of isis, or mother earth, the moon, the woman, and the cow, also the workshop of osiris, representing the t'sod olaum of the hebrews. the ancient name of this river was eridanus, or the hebrew iardan, with the coptic or old greek suffix. this was the door of the hebrew word jared, or 'source' or descent. of the river jordan, which had the same mythical use with the hebrews that the nile had with the egyptians* it was the source of descent, and held the waters of life (unpub. ms) it was, to put it plainly, the symbol of the personified earth, or isis, regarded as the womb of that earth. this is shown clearly enough; and jordan- the river so

BLAVATSKY H P COSMOGENESIS

e theosophical society have fallen victims to the same misconception. from the first, however, protests were raised by brahmins and others against the title; and, in justice to myself, i must add that "esoteric buddhism" was presented to me as a completed volume, and that i was entirely unaware of the manner in which the author intended to spell the word "budh-ism" this has to be laid directly at the door of those who, having been the first to bring the subject under public notice, neglected to point out the difference between "buddhism- the religious system of ethics preached by the lord gautama, and named after his title of buddha "the enlightened- and budha "wisdom" or knowledge (vidya, the faculty of cognizing, from the sanskrit root "budh" to know. we theosophists of india are ourselv

ced with no simple preface, but with a volume rather; one that would give facts, not mere disquisitions, since the secret doctrine is not a treatise, or a series of vague theories, but contains all that can be given out to the world in this century. it would be worse than useless to publish in these pages even those[[footnote(s[[footnote continued from previous page] is no vain superstition. once the door permitted to be kept a little ajar, it will be opened wider with every new century. the times are ripe for a more serious knowledge than hitherto permitted, though still very limited, so far[[vol. 1, page] xxxix introductory. portions of the esoteric teachings that have now escaped from confinement, unless the genuineness and authenticity- at any rate, the probability- of the existence of

pecially characteristic of the hinayana system* they belong to the theory of the stream of catenated law which produces merit and demerit, and finally brings karma into full sway. it is based upon the great truth that re-incarnation is to be dreaded, as existence in this world only entails upon man suffering, misery and pain; death itself being unable to deliver man from it, since death is merely the door through which he passes to another life on earth after a little rest on its threshold- devachan. the hinayana system, or school of the "little vehicle" is of very ancient growth; while the mahayana is of a later period, having originated after the death of buddha. yet the tenets of the latter are as old as the hills that have contained such schools from time immemorial, and the hinayana a

nt from the deepest depths of materiality (the mineral) towards its status quo ante, with a corresponding dissipation of concrete organism- up to nirvana, the vanishing point of differentiated matter("five years of theosophy" p. 276) therefore it becomes evident why that which is pertinently called in esoteric buddhism "wave of evolution" and mineral, vegetable, animal- and man-"impulse" stops at the door of our globe, at its fourth cycle or round. it is at this point that the cosmic monad (buddhi) will be wedded to and become the vehicle of the atmic ray, i.e, it (buddhi) will awaken to an apperception of it (atman; and thus enter on the first step of a new septenary ladder of evolution, which will lead it eventually to the tenth (counting from the lowest upwards) of the sephirothal tree

he world of karmic scales, the hall of justice, where the balance is struck which determines the future course of the monad during the remainder of its incarnations in the cycle. and therefore it is, that, after this central turning-point has been passed in the great cycle- i.e, after the middle point of the fourth race in the fourth round on our globe- no more monads can enter the human kingdom. the door is closed for this cycle and the balance struck. for were it otherwise- had there been a new soul[[vol. 1, page] 183 man, the oldest son of the earth. created for each of the countless milliards of human beings that have passed away, and had there been no reincarnation- it would become difficult indeed to provide room for the disembodied "spirits" nor could the origin and cause of sufferi

BLUE EQUINOX

s! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss the equinox 84 is the key to the infinite sleep and lucid, the sleep of shi-loham. 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. there are purse-proud penniless ones that stand at the door of the tavern and revile the guests. 13. the guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them. 14. only the inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v

the sacred law, liber legis, for therein is much counsel concerning this, how they may best carry out this will. second house. 2. the private purse of every brother should always be at the disposal of any brother who may be in need. but is such a case it is a great mischief if the one ask, and the other consent; for if the former be really in need, his pride is wounded by his asking; and if not, the door is opened to beggars and impostors, and all manner of arrant knaves and rogues such as are no true brethren. but the brother who is possessed of this world.s goods should make it his business to watch the necessity of all those brethren with whom he may be personally acquainted, anticipating their wants in so wise and kindly and delicate a manner that it shall appear as if it were the pay

thed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the liber xv 251 open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be t

agedy that her art happens to be ephemeral. the poignancy of such a realization is like that which one feels in the eternal greek which synge reawakened in the wild western world. i am thinking of riders to the sea. experience dulls us; words are prostituted in the brothel of life. in riders to the sea, synge says merely .a man was drowned. his genius sweeps away the cobwebs which time spins over the door of the cavern of our imagination. we realize the meaning of those words .a man was drowned. this power to make us feel is the divine thing in art. it is the creative force which answers .yea. to the prophet s cynical "lord, shall these dead bones live" now this is exactly what yvette guilbert has done for song. she has not done it for one century only. she has made all time speak, give up

wn. off my hands. narada, too, is not legally my child at all. he is just a nameless bastard. so thinks the .worm. and so he does. the only detail in which his the equinox 294 scheme goes wrong is that his wife manages, against all odds, to survive her miscarriage. all this time, the .worm. himself is living with a german prostitute; and, as he finds this expensive, he tries to keep the wolf from the door by getting this unfortunate woman to copy out various items from the works of his wife s lover, which are not very well known in america, and she proceeds to hawk them about new york. the man whose property they are will not be likely to hear of it, as the inexplicable conduct of alice has more or less broken his heart, and he has become a sort of hermit. but the wife turns up again like

BOOK OF ENOCH

him. ten thousand times ten thousand stood before him but he needed no holy council. 14.23] and the holy ones who were near to him did not leave by night or day and did not depart from him. 14.24] and until then i had a covering on my face, as i trembled. and the lord called me with his own mouth, and said to me "come here, enoch, to my holy word" 14.25] and he lifted me up and brought me near to the door. and i looked, with my face down. 15.1] and he answered me, and said to me with his voice "hear! do not be afraid, enoch, you righteous man, and scribe of righteousness. come here and hear my voice. 15.2] and go say to the watchers of heaven, who sent you to petition on their behalf: you ought to petition on behalf of men, not men on behalf of you. 15.3] why have you left the high, holy a

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

give her entrance" priest "can she be brought before us" squire "indeed she can" priestess "then let it be so" squire takes cord and athame; maiden takes blindfold and candle. they go, clockwise, around circle to the east and there exit the circle.t they go out of the temple, to the initiate. maiden blindfolds her while squire binds her (see illustration. with initiate between them, they approach the door to the temple room. squire bangs on door with handle of athame. priest "who knocks" squire "we return with one who would join our number" priestess "what is her name" initiate "my name is.(given name. i beg entry" priestess "enter this our temple" the three enter the temple room and stand outside the circle, in the east. maiden holds the candle; squire the athame. the bell is rung once. m

obvious that many are mere dabblers in this realm. many are confused "which technique is best "why am i getting nothing out of it "am i doing it right" so, what is meditation? quite simply it is a listening. listening to the higher self or, if you prefer, the inner self, the creative force, the higher consciousness; even the gods themselves. it can be all of these. properly used, meditation opens the door to individual growth and personal advancement. of all the techniques of advancement in the psychic and spiritual fields, meditation is by far the most effective. coinciden-tally, it is also the most simple. and it can be practiced alone or in a group setting. the late, renowned psychic edgar cayce, in one of his readings# 281 -13, said that "meditation is emptying self of all that hinders

, nerve and fiber as you move up your body. finish your relaxation technique at the forehead. then you need only to focus inward to your third eye. with your attention focused at the third eye, let your eyes roll up, if you can. go deeper and ever deeper into the third eye. abandon the unreal material world; the ego self. it is only when the materialistic ego self is transcended that you can find the door to the inner kingdom and your higher self. give yourself to it. yield to the magnetic pull from above. you don't need to pray or visualize to make anything happen. just relax and let yourself flow inward and upward toward the higher power. whatever sensation, inner light or sound, comes your way, move into it and through to the source from which it comes. don't become fascinated or fright

e used, if desired. the coven goes around three times. as they move around the priest/ess says: priest/ess "here is the balance of day and night. at no point does time stand still. ever does the wheel turn and turn again: children are born and grow; age advances. death will come to visit as surely as the sun doth rise. since death is inevitable, greet him as a friend. remember, he it is who opens the door that leads forward into life. life to death and death to life: balance and harmony; ever moving on" when the circling stops, the priest takes up the bowl of fruit and moves around the circle giving a fruit to each covener. at the giving there is an embrace and a kiss and the covener says: covener "i give thanks to the gods for this sign of a joyful harvest" priest ends by giving a fruit t

to convey the impression that he suffered much from bowel trouble' perhaps a cancer on the left side. yes, he seems to be taking something away from his body; evidently they removed some growth. now he is examining his hand. he is looking intently. now he is doing something with his fingers. i can't see what it is; a little movement. was he connected with machinery in life? now he is pointing to the door.'etc. such an interpretation of the facts, while describing his actions, is wholly misleading as to its interpretation. the symbolism has been wholly misconstrued and, inasmuch as the subject probably never died of cancer, had no bowel trouble, underwent no operation, and was never connected with machinery, it is highly probable that the message would be put down totally to the medium's s

BUDGE E

ingdom of seker. the course which was usually passed over by the dead runs from one side of the section to the other diagonally, and it may be thus described--starting from the upper side of the topmost division, the corridor, which is called re-stau, slants across to the lower side; at the point where it touches the line which divides the first and second section is a door, which is thrown open. the door is called mates-sma-ta. the corridor runs p. 63 click to view the kingdom of seker. p. 65 parallel with the line which divides the first and second section for some distance, and is described as the "road of the secret things of re-stau; the god doth not pass through the leaves of the door, but they hear his voice" a sharp bend takes re-stau in a slanting direction across the middle secti

aving, which are set firmly on their sand, according to the mystery which horus made. this god crieth out to their souls in whatsoever regions they are, and there is heard the sound of the voices of those who are shut ill this circle, which is like unto the sound of those who make supplication through terror when their souls cry out to ra. the name of this circle is "nebt-semu-nifu" click to view the door tes-khaibitu-tuatiu. 6. an open door, called tes-khaibitu-tuatiu, beyond which is a goddess. in the lower register are also five circles, and an open door, which may be thus described- 1. this circle, which is called hetepet-neb-s, is entered through a door having the name of tet-sem-ermen-ta, in it are- 1. a goddess standing upright, called amem. 2. the serpent mehen-ta. 3. three arrows

f horns when their souls cry out to ra. the name of this circle is sehert-baiu-s" 5. this circle, which is called aat-setekau, click to view the circle aat-setekau. is entered through a door having the name of tes-khu; in it are four uraei, each of which rests upon its instrument for weaving, 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

chapter x. the tenth division of the tuat, which is called metet-qa-utchebu. having passed through the ninth division of the tuat, the boat of the sun arrives at the tenth division, which is passed through by the sun during the tenth hour of the night. the opening text reads "this great god taketh up his place in this circle, and he uttereth words to the gods who dwell therein. p. 208 the name of the door of this city through which this great god entereth is aa-kherpu-mes-aru. the name of this city is metet-qa-utchebu. the name of the hour of the night which guideth this great god to the hidden paths of this city is tentenit-uheset-khak-abu" in the middle register are- 1. the boat of the sun, in which the god stands under a canopy formed by the serpent mehen; he click to view the boat of a

CASE PAUL F THE BOOK OF TOKENS

n defile, means that no matter how many the forms developed from it, the virgin substance is itself unchanged. like water, which holds matter in suspension or solution, this substance remains ever itself. here is one key to the alchemical mystery of the first matter. here, too, one may find a clue to the inner significance of the virgin-myths of all religions [37] the meditation on daleth* 1 i am the door of life, the passage from the world of ideas into the world of form. expressing myself, i take form in substance, but the power which worketh in that substance is the sovereign force of mine outflowing ideas. 2 consider well, o israel, the knowledge of me which thou hast in the sacred letters. for with them, even as it is written, hath the universe been created. 3 in aleph i present mysel

r is concealed the plentitude of tetragrammaton, and hidden in that door of perplexity is the son, who is from all and among all. 6 this is the gateway of life and form. yet through it come also death and conflict, even as it is shown in the numbering of daleth. for d l th, being 434, is also ii, and 11 is the half, or division, of 22, which represented: the whole circle of creation. therefore is the door a cause of separation, and of the setting of one part against another; and for this is it written that the lord is a "man of war" for in this saying is d l th, daleth, concealed. 7 i am the knowledge of the wise, and in me the ignorance of the foolish hath its root [43] the book of t o k e n s from me come forth all conditions the evil as well as the good. without the setting of metes and

reative power is the projection of myself, and produceth the semblance of another; but know, o israel, that besides me there is none other. i only am the knower and the actor, the one i am, whether alone and unmanifest, or appearing in the multiplicity of created things. 10 the primal force of mine ideas dwelleth continually in atziluth. thence it floweth forth into the three lower worlds through the door of understanding. as it is written" by understanding hath he established the heavens" i am the fruitful womb whence all creatures have their birth. i am the mother of mothers. hence it is commanded" honour thy father and thy mother; that thy days may be long upon the land which the lord thy god giveth thee" for i, who am thy father, am thy mother also; and if thou honourest me, the giver

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

this shalt thou find him, if thou hast eyes to see [58] comment on heh* h h e h, pronounced hay. transcribed as "h. the number 5. meaning: window. the constituting intelligence. the first two paragraphs of this meditation state the fundamental premise upon which is based the qabalistic practice of meditation. the third paragraph establishes the correspondence between heh, the window, and daleth, the door, as being of the same nature as that between chesed, mercy, and binah, understanding. the fourth paragraph is an elaboration of the qabalistic attribution of the sense of sight to the letter heh. in this paragraph are two examples of gematria, both in the phrase "my way soareth high. in hebrew, dawaw, d a h, means" to fly, to soar, and gawiah, g b h, means "high" or "soaring. the numeral

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

will need to collect some basic tools for your spells and rituals. if you are working in a group, these can be kept either by different members or in a safe place and brought out at meetings. they need not be at all expensive. magick was traditionally carried out with the equipment of the home: the broom for sweeping the magical circle was the besom used for sweeping dirt (and negativity) out of the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive scarves or throws make ideal altar cloths. car boot sales are an excellent source o

to be healed or the object of the love spell to the poppet, but i consider that this is an intrusion of privacy. instead, i would suggest that if you wish to add extra power, you make your featureless dolls in an appropriate colour. herbal sachets are particularly versatile; small ones can be carried around in a bag, pocket or pinned to undergarments, and large ones can be hung over a bed or near the door or in a drawer at work. traditionally, sachets of empowered herbs were tied with three, six or nine knots of ribbon or twine, these being magical numbers. if you do this, choose ribbon of a colour appropriate to the need- or more than one colour if you wish to add a secondary colour meaning. the number of knots depends on the intensity of the need as knots are a powerful way of concentrat

st pleasurable aspects* when the incense is burned through, collect any ash and sprinkle a little over the crystals you placed over your home and destination* wash the crystals in sacred water or any source of running water and allow them to dry naturally* take your home crystal on the journey with you and give the destination crystal to a loved one. if you live alone, bury it in a plant pot near the door to await your homecoming. seite 96 wicca01.txt* for a house move, bury the 'new home' crystal near the front door of your present property to create a happy atmosphere for the new owners or tenants. bury the 'old home' crystal in the ground near your new front door when you move, to transfer positive energies with you and make the new home instantly yours. amulets [insert pic p160- very p

he maiden goddess brighid in myth mated with lugh the young god of light and so, traditionally, a virgin was chosen to mate with the chief of the tribe to ensure the coming of new life to the land. it is said that, like lugh, he embraced cailleach, the old hag of winter who was thus transformed in his arms into the maiden goddess. in medieval times, a girl representing brighid would be brought to the door of the main house or farmstead of a village with cows and a cauldron, symbols of plenty. her straw bridal bed would be created close to the fire, adorned with ribbons and blessed with honey. milk, the first available after the winter, was central to the festival as a symbol of renewed fertility. it was poured on the bed of straw. workers from the farms and villages would approach the brid

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

as a professed christian he had found himself sometimes "under the influences of voodooism" his term for africanderived spiritual practices. he explained that as a young pastor he had grown "completely discouraged" after numerous unsuccessful attempts to attract new worshipers into his congregation, until one day an unexpected visitor happened his way "i was in my study praying" he recalled "when the door opened and a little conjure man came in and said softly: eyou don't understand de people. you must get you a hand as a friend to draw 'em. ef you will let me fix you a luck charm, you'll git 'em" the minister accepted the charm from the conjurer and found to his surprise the very next week his church was full "for four years" he reflected "the aisles were crowded every sunday" disgusted

ecome a staple in the ritual formulae of african american conjurers in the post-emancipation era. in eighteenthcentury virginia, a slave was charged in a conspiracy to kill a slaveowner\ 74\ by exposing him to a potent mixture "dick was a superstitious fellow" the record states "and believed that he could accomplish his purpose by beating up leaves with snake heads, and leaving the combination at the door of his master" the bondman's concoction also resembled the materia maleficia that were routinely utilized by african american supernatural specialists in later decades. poisoning materials consisted of two types: substances that were activated by ingestion, and artifacts that were activated by invisible forces, requiring no contact with the intended victim.[34] related to african supernat

ecounted version of this story, the skin is addressed by the witch when it refuses to recognize its owner despite her miserable pleas: once there was a woman that could turn into a witch. when the husband would go to bed, she would slip out. c while she was gone, the husband missed her and got up. he saw her skin lying by the fire. he got some red pepper and put it inside the skin. then he locked the door to keep her from coming into the house that night. when she came back, she slipped through the keyhole and went to get into her skin. everytime she went to get in, the pepper would burn her. she would say "skinny, skinny, don't you know me" then she would try again: it would burn her still. she would say "skinny, skinny, don't you know me" the husband woke up. she got into it, but could n

bration of slave marriages was said to protect husbands against witches. it was believed that the uncontrollable instinct of the witch to count each straw would foil her disguise as a human bride at the crucial moment. the well-known\ 88\ black magic page 55 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 practice of hanging an inverted horseshoe above the door in some black and white southern households found justification in the idea that witches would flee on viewing it, reminded that they too could be captured and shod by wary humans. suspending empty bottles from tree limbs drew on the idea of trapping the offending spirit of the witch within a glass enclosure as she came and went during the night. many antiwitchcraft techniques may have be

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

o that a part of my coat was locked out, which i was verily forced to leave behind me. for neither i, nor they who stood ready without and called at the gate, could prevail with the porter to open it again, but he delivered the keys to the virgin, who took them with her into the court. meanwhile i again surveyed the gate, which now appeared so rich that the whole world could not equal it. just by the door were two columns, on one of which stood a pleasant figure with this inscription, congratulor. the other, which had its countenance veiled, was sad, and beneath was written, condoleo. in brief, the inscriptions and figures were so dark page 14 and mysterious that the most dextrous man on earth could not have expounded them. but all these (if god permits) i shall before long publish and exp

. for as soon as anyone at all was about to open his mouth, he got an unexpected blow, nor did he know where it came from. i thought since we were not permitted to see the musicians, i should have been glad to view just all the instruments they were using. after half an hour this music ceased unexpectedly, and we could neither see or hear anything more. presently after, a great noise began before the door of the hall, with sounding and beating of trumpets, shalms and kettle-drums, as majestic as if the emperor of rome had been entering; whereupon the door opened by itself, and then the noise of the trumpets was so loud that we were hardly able to endure it. meanwhile (to my thinking) many thousand small tapers came into the hall, all of which themselves marched in so very exact an order as

r at any at his going away, yet some unlucky birds could not hold their laughter, and certainly it was sufficiently ridiculous to see them pack away with such speed, without once looking behind them. some desired that the promised catalogue might at once be dispatched after them, and then they would take such order with their books as should be pleasing to his majesty; which was again assured. at the door was given to each of them out of a cup a draught of forgetfulness, so that he might have no further memory of misfortune. after these the voluntiers departed, who because of their ingenuity were allowed to pass, but yet so as never to return again in the same fashion. but if to them (as likewise to the others) anything further were revealed, then they should be welcome guests. page 34 mea

hich were figured the sun and moon in opposition; but on the other side stood this saying, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven i page 46 times lighter than at present. but our former jewels were laid in a little casket, and committed to one of the waiters. after this the virgin led us out in our order, where the musicians waited ready at the door, all appareled in red velvet with white guards. after which a door (which i never saw open before) to the royal winding stairs was unlocked. there the virgin led us, together with the music, up three hundred and sixty five stairs; there we saw nothing that was not of extremely costly workmanship, full of artifice; and the further we went, the more glorious still was the furniture, until a

s not of extremely costly workmanship, full of artifice; and the further we went, the more glorious still was the furniture, until at length at the top we came under a painted arch, where the sixty virgins attended us, all richly appareled. now as soon as they had bowed to us, and we, as well as we could, had returned our reverence, our musicians were sent away, and must go down the stairs again, the door being shut after them. after this a little bell was tolled; then in came in a beautiful virgin who brought everyone a wreath of laurel. but our virgins had branches given them. meanwhile a curtain was drawn up, where i saw the king and queen as they sat there in their majesty, and had not the duchess yesterday so faithfully warned me, i should have forgotten myself, and have equaled this

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through the tablets of the watchtower and the invocation. this symbol, being placed on the doorway to the vault, also charges and activates the c doorway or the entrance into the center of the mystical burying place of our founder. opening of the portal five knocks are given after the adorations and invocations of the watchtowers. five is the number of t

COSIMANO CHARLES ELEMENTARY PSIONICS

on to all these things and you will discover something else that is very interesting. the more you listen to your own body, the less you are bothered by the thoughts of the day. this is because your conscious mind can only handle one piece of data a time. if you are studying my writing intently, as you are supposed do, you will not pay attention to the smell of smoke until the fireman breaks down the door (which is why you should make sure your smoke detector has fresh batteries) the more you practice, the more effective the mind becomes at blocking out unwelcome stimuli. after you have done this for a week or two and it is starting to get really old and boring, it is time to add something that will control your mind still further and that is a mantra. don't panic! you don't have to try to

or you are going to try to sell something. you must prepare yourself and the ground for it. the day before, imagine yourself talking to the person whom you wish to impress. at the same time, imagine him or her being totally impressed with you and listening attentively to everything you have to say. repeat that image when you get up the next morning. build it in your mind and when you walk through the door, you will have tremendous confidence. you should also use your etheric body. before you go in, meditate and fill that body with energy. fill it up and keep it stored in you. then, when you finally see the person, send the energy out of your eyes like two laser beams, burning directly into his brain. imagine that these beams are burning directly into his very soul, driving the message thro

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

wed to go. the complex, called the clarendon suites, is built virtually without windows once you get through the main entrance. this is appropriately symbolic, i feel, of keeping out the light. i walked into a temple of the royal arch branch of freemasonry where the public are not allowed to go, and i will never forget the feeling of extreme negative energy hitting me the moment i stepped through the door. goodness knows what they must do to attract that scale of malevolence! it took the breath away. and most of the members will not understand what they are doing. once you synchronise vibrationally with that sort of energy, it can take you over and control you- especially if you have no understanding of what you are messing with. you can become a mental robot of the prison warders, without

p54 66 secret societies, p279 chapter 14 psychological fascism "the sophisticated exercise of control utilises the ability to keep people oppressed yet contented. much better to make them think it was their idea to go to the gallows" anon he underlying theme of all you have read is the manipulation of the human mind. you cannot control billions of people with tanks in the streets and soldiers at the door. you can only do it by divide and rule- and by programming the mass consciousness (public opinion) into believing that what you want to do is a good idea or the only option. this is crucial to both understanding how the manipulation works and to thinking on a more streetwise vibration which will make it far more difficult for us to be misled. for example, say that you want to introduce ca

ion. i know that many people who have opened up to another understanding find it hard to accept just how fast the new world and the new earth will emerge over the next 35 years, even the next ten. but think of it in these terms. we are trapped in a vibratory prison. imagine it is a physical prison cell. while inside that cell, our potential to act and achieve is enormously limited. but the moment the door is opened, that potential soars. suddenly, it is not only the door that is opened to us. it is the world, also. yet the time span between those two states of severe limitation and freedom is the fraction of a second it takes to step through the door. in the time it took to make that one step, our lives would be transformed. the principle is the same with the vibratory prison. the moment t

DAVID ICKE CHILDREN OF THE MATRIX

es. it is the world that has been pulled over your eyes to blind you from the truth. what truth? that you are a slave neo. like everyone else you were born into bondage. born into a prison that you cannot smell or taste or touch- a prison for your mind. unfortunately, no one can be told what the matrix is- you have to see it for yourself. i'm trying to free your mind, neo. but i can only show you the door. you're the one that has to walk through it. 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 casta

been an outcry. people would have said they had been fighting hitler to stop just such a european dictatorship and there was no way they were accepting another. to overcome this, the illuminati offered a "free-trade area" and even used the problem of their manipulated world wars to encourage more cooperation between the countries of europe. once they had the free trade area, however, the foot in the door, they began to expand its powers until it became the fully fledged fascist political and economic dictatorship it is today. the same is happening with nafta, the north american free trade agreement, and apec, asia pacific economic co-operation, the "free trade area" for asia and australia. look at today's newspapers and television news bulletins and you'll see problemreaction- solution an

tion of the hybrid babies in these times and i have heard the same story told today, also. as i said earlier, frans kamp, a dutch music teacher turned full-time researcher, was married to a woman he later realised was a reptoid hybrid. he told me that he experienced the shining eyes of his former wife "one evening we had a disagreement. she didn't get what she wanted and got very mad. she smashed the door to go away to her own apartment. i followed her outside. at that moment it was already dark. i saw her walking to her car and she grabbed the car door and then it happened. her eyes lit up. there came light out of her eyes. she went into the car and her eyes shone over the bonnet and even on the ground next to the car. i looked at it, astonished, but, strange, it wasn't a shock. more a co

more people are freeing themselves from these prisons of the mind. the illuminati-anunnaki could not care less which religion or mind-prison you choose, so long as you choose one of them. my philosophy on this is simple: if you can put a name to what you believe, you have built a wall around your mind. it doesn't matter what "ism" or "ianity" it may be. once you can give it a name you are closing the door on infinity where everything just is and we all just are. there are no names for infinite knowledge. it encompasses all that is, and once we succumb to an "ism" we disconnect from all that is. but then that's the idea, the whole point for religion in the first place- slamming the door on human consciousness. even those who claim to have rejected conventional religion continue to be caught

she looked around her, feeling confused and wondering why she was driving her car. she felt that she had been about to do something, but couldn't remember what. she drove home dazed and disorientated. there she suddenly had an urge to shower, and scrubbed her body for over two hours. she felt shaky and angry for something she couldn't recall. she spent the next few days in bed refusing to answer the door. her sister susan noticed that angie had several nightmares every night and woke up screaming. angie also refused to go 256 children of the matrix near the mountains she loved so much. when she later went back to work, she left after three days when a customer brought a lizard into the store. she had no idea why that had frightened her so much when reptiles had always been a part of her l

DAVID ICKE THE BIGGEST SECRET

pent a fortune to build aroad to replace the long dirt track up the mountain to rennes-le-chateau. he also began tocorrespond with people all over europe. most notably, he transformed his church with hisnew-found wealth. it was fully restored and refurbished with strange statues and esotericsymbols. on the entrance to the church he had written in french: this place is terrible.as you walk through the door you are faced with a demonic statue depicting a particularversion of the devil. it is asmodeus who, the legend says, was forced by king solomon tohelp with the building of his temple in jerusalem. a cutting with a picture of asmodeus inchains was found among saunieres possessions. a plate glass window features marymagdalene anointing the feet of jesus and a statue of mary magdalene includ

ne. his whereabouts cannot be accounted forbetween the years 1429-1431, the very years when joan of arc was at the peak of hermilitary career. joan was eventually burned at the stake by the inquisition as a witchand it is very clear when you look at the evidence that her whole story was anotherhistorical smokescreen. we are supposed to believe that this young girl from a poorbackground knocked on the door of the aristocracy and they allowed her to lead a waragainst the english. yes, ok, and i can tie my willy to the lamppost across the street.the man who was really behind that military campaign was rene danjou with thestory of joan of arc (based on the legend of the virgin of lorraine) merely aconvenient way of hiding the real goings on.it was rene danjou who was responsible for the two-ba

hall set you free, but i will brieflysummarise here because they are so important to the story. the rothschild bankingdynasty was created by mayer amschel bauer. the reptilian families change their namesto hide their origins and their use and creation of titles has been a great help in this.bauer changed his name to rothschild which came from the red shield (rotes schild ingerman) which hung over the door of his house in frankfurt. red has been the coloursymbolising revolution since the ancient origins of the brotherhood, which is why therussian revolutionaries were called the reds. on the shield was a hexagram, a star ofdavid or seal of solomon and this same symbol is now on the flag of israel. peoplethink it is a jewish symbol because of its name and use, but this is nonsense. one wasfou

othose of the previous conservative chancellor, kenneth clarke, whom brown replaced.this is not surprising because clarke is also a bilderberger and attended the meetingwith tony blair in greece and again at tumberry, scotland, in may 1998. brotherhoodlabour yes-man replaces brotherhood conservative yes-man as the official head of thenations finances and the only thing that changes is the name on the door. britain, likeamerica and virtually every other country in the world, is a one-party-state while thepublic go on thinking they are free because they have the right to put a cross on a pieceof paper every five years and choose the next brotherhood puppet to run their country. inthe united states, staggeringly, they vote electronically and this makes it so easy to rig.tony blair became an i

hey seemed to beengaged in a serious conversation until bush looked up and smiled.shes mine, he claimed (referring to kelly. but then, she always has been. let go.as i walked passed clinton, who was deep in thought, he mumbled i thought youd befucking a dog or something. we walked the short way back in silence with334clinton veering off to the right as bush directed me toward the two helicopters. the door ofthe helicopter next to me slid open and clinton pushed the italian into the helicopter. icaught this one. hes going to ride jump seat. bush motioned for him to sit in the leatherchair marked for death by the black rose while i rode in the actual jump seat.come here little one bush coaxed kelly. you can sit on uncle georges lap. he lifted heronto his lap as clinton got in front with the

DION FORTUNE CEREMONIAL MAGIC UNVEILED

of this unholy trinity of revealers of the mysteries is my humble self, who has been doing much the same thing as mr. regardie in a series of articles on the cabbala which has been running in my own magazine, the inner light. i know that i undertook this work under a strong inner compulsion that this teaching must now be given out to the world; that it was the will of those who held the keys that the door should be set open in these matters, and that we were about to enter on an entirely new phase of occult activity. so far as i can see, ceremonial magic is coming out into the open, as witness even the futile operations of mr. harry price on the brocken, concerning which i had something to say in a previous issue of the occult review. one does not see sporadic manifestations of the same th

m, when worked by incompetent persons, is ineffectual, as i know to my cost. it is not advisable however, for persons with no experience of practical occultism to make their first experiments with no other guidance than that of a book. preliminary training is necessary; also a guide with a rope in case of difficulties. but those who have already passed through the outer court and stand waiting at the door between the pylons will find, in mr. regardie's books, the keys they need. i, for one, wish them godspeed on their journey; and may they find the stone of the wise; the summum bonum; true wisdom; perfect happinefemystical qabala page 1 the mystical qabalah mystical qabala page 2 foreword the tree of life forms the ground-plan of the western esoteric tradition and is the system upon which

DION FORTUNE MYSTICAL QABALA

hich makes a magus of an ordinary man "know ye not that ye are the temple of the living god" said a great one. if we know how to use the symbolic furniture of this living temple, we have the keys of heaven in our hands. 49. the key to this use is given in the microcosmic attributions of the tree. interpreting these in terms of function, and function in terms of spiritual principles, we can unlock the door of the storehouse of force. the best and most complete manifestation of the power of god is through the energised enthusiasm of the trained and dedicated man. we would be wiser if we looked for the end-result of a magical operation to come about through mystical qabala page 192 natural channels rather than to expect an interference with the course of nature-an expectation that in the very

DION FORTUNE PSYCHIC SELF DEFENSE

ir arthur conan doyle makes use of it in one of his sherlock holmes stories. this sound varies from a dear, bell-like note to a faint click. i have often heard it resemble the sound made by striking a cracked wine-glass with a knife-blade. it commonly announces the advent of an entity that is barely able to manifest, and need not necessarily be a herald of evil at all. it may simply be a knock on the door of the physical world to attract the attention of the inhabitants to the presence of one who stands without and would speak with them. if, however, it occurs in the presence of other symptoms of an astral attack, it would give strong evidence in confirmation of the diagnosis. inexplicable outbreaks of fire are also sometimes seen in this connection. these indicate that elemental forces, n

two curious incidents occurred during the period of her treatment at the hands of this man, an adept if ever there was 20 of 103 one. the house in which she had a room was a very old one, and the front door exceedingly massive. it was secured at night by two enormous bolts that extended right across it, a chain that could have moored a barge, and a huge lock with a key the size of a trowel. when the door was opened in the morning it acted as an alarm clock for the entire village. it creaked, it groaned, and it clanged. yet night after night we came down in the morning to find this door standing ajar. we all slept with our doors open on to the small landing. to go down the ancient, creaking stairs was like walking on organ-stops. the back door was a modern affair, which could have been ope

ng ajar. we all slept with our doors open on to the small landing. to go down the ancient, creaking stairs was like walking on organ-stops. the back door was a modern affair, which could have been opened easily. the windows were modern casements of the most gimcrack description. who opened the heavy front door, and why? we exchanged recriminations several mornings at break fast as to who had left the door open the night before, but no one could ever be convicted of the blame. finally the matter came to the knowledge of the head of the group "i will soon put a stop to that" he said, and each night he re-sealed miss l.'s room with the pentagram. we had no more trouble with the front door coming open after that. while he was dealing with miss l. he made a practice of sealing the threshold of

e bit the boy on the neck, just under the ear, actually drawing blood. d. had always been under the impression that some "ghost" attacked him during his crises, but had not dared to say so for fear of being thought mad. what may have been the exact percentages of neurotic taint, vice, and psychic attack, it is difficult to say, nor is it easy to decide which was the predisposing cause that opened the door to all the trouble, but one thing stood out clearly to all beholders, that with the dispatch of the psychic visitant, not only did d.'s condition clear up immediately, but after a short, sharp upheaval the cousin also recovered. the method of dispatch used by the adept, z, was to pin the entity inside a magic circle, so that it could not get away, and then absorb it into himself through c

oriously susceptible to psychic influences, and are always the first to be affected by them. it will be observed that the babies went down first under the attack, their resistance being low compared to that of an adult; and then the most sensitive of the adults was affected, the irish celt. on several occasions the sound was heard of a cart and horse coming up the drive, but when the maid went to the door to open it, there was nothing to be seen. soon the ghost became even more energetic, and took to shoveling the coal from side to side of an outhouse. it would shift several tons of coal in this way in a night, the occupants of the house lying shivering in their beds while lumps of coal thudded and rumbled' against the sides of the bunkers. as to why or wherefore this particular manifestat

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

after he succeeded in making an entrance into the innermost chambers, the walls of which were covered with hieroglyphic inscriptions, arranged in perpendicular lines and painted in green.[2] the condition of the interior showed that at some time or other thieves had already succeeded in making an entrance, for the cover of the black basalt sarcophagus of unas had been wrenched off and moved near the door of the sarcophagus chamber; the paving stones had been pulled up in the vain attempt to find buried treasure; the mummy had been broken to pieces, and nothing remained of it except the right arm, a tibia, and some fragments of the skull and body. the inscriptions which covered certain walls and corridors in the tomb were afterwards published by m. maspero.[3] the appearance of the text of

f travelling to annu (on, and of receiving an abode there [1. for the variant vignettes see naville, todtenbuch, bd. l, bl. 8o. 2. one of the two variant vignettes shows the deceased in the act of adoring ra, and in the other the deceased kneels before ra, thoth, and osiris; see naville, todtenbuch, bd. i, b1. 83] p. xxxviii theban version: list of chapters. vignette: the deceased standing before the door of a tomb. chapter lxxvi. the chapter of [a man] changing into whatsoever form he pleaseth. this chapter has no vignette. chapter lxxvii. the chapter of changing into a golden hawk. vignette: a golden hawk chapter lxxviii. the chapter of changing into a divine hawk. vignette: a hawk. chapter lxxix. the chapter of being among the company of the gods, and of becoming a prince among the vers

/www.sacred-texts.com/egy/ebod/ebod03.htm (26 of 36 [8/10/2001 11:22:56 am] vignette: a jackal. chapter xci 'the chapter of not allowing the soul of a man to be shut in. vignette: a soul standing on a pedestal. chapter xcii. the chapter of opening the tomb to the soul and shadow of a man, so that he may come forth and may gain power over his legs. vignette: the soul of the deceased flying through the door of the tomb. chapter xciii. the chapter of not sailing to the east in the underworld. vignette: the hands of a buckle grasping the deceased by his left arm. chapter xciv. the chapter of praying for an ink jar and palette. vignette: the deceased sitting before a stand, upon which are an ink jar and palette. chapter xcv. the chapter of being near thoth. vignette: the deceased standing befor

no. 10471 the scene of the presentation of the deceased to osiris is unusual and of interest. on the right the scribe nekht and his wife thuau stand with both hands raised in adoration of osiris. behind them, upon a cubit-shaped base, is a house with four windows in its upper half, and upon the roof two triangular projections similar to those which admit air into modern houses in the east. before the door are a sycamore) tree and a palm tree, with clusters of fruit; on the left is the god osiris on his throne, and behind him stands "maat, mistress of the two countries, daughter of ra" above whom are two outstretched female arms proceeding from a mountain and holding a disk between the hands. in the centre, between osiris and the deceased, is a pool of water with three sycamore) trees on ea

os. 8543a, 8543b in the third egyptian room] p. 264 group of wailing women, followed by attendants carrying on yokes boxes of flowers, vases of unguents, etc. in the right centre are a cow with her calf, chairs of painted wood with flowers upon them, and an attendant with shaven head, carrying a haunch, newly cut, for the funereal feast. the group on the right is performing the last rites. before the door of the tomb stands the mummy of ani to receive the final honours; behind him, embracing him, stands anubis, the god of the tomb; and at his feet, in front, kneels thuthu to take a last farewell of her husband's body. before a table of offerings stand two priests: the sem priest, who wears a panther's skin, holding in his right hand a libation vase, and in his left a censer; and a priest h

ELLIS LOW TWELVE 1907

ould never forget his wicked deeds, and who would distrust him, even though he had passed far beyond the allotted age of man. vii after ten years one sultry afternoon in august, 1869, i was sitting in my parlor drowsily reading the daily paper,when i heard a quick step upon the porch, followed by the tinkling of the bell. without waiting for the servant to answer, i stepped into the hall and drew the door open. i saw standing before me a man in middle life, plainly but neatly dressed, of sandy complexion, smooth, pock-fretten face, pleasing expression and a striking brightness of manner "good-afternoon, sir" he said, with a half military salute "are you mr. ellis, master of trenton lodge, no. 5" i replied in the affirmative "then i have to say that i am a mason in distress and have come to

ot brother masons "he looked calmly in my face and smoked for a minute or two in silence. he saw i was in earnest, and without speaking paid me my extra fare to and from louisville. with the rare tact which was natural to him, he made no further reference to my services "the next morning i bade him and his family good-by. just as the coach was starting for the landing, his daughter hurried out of the door and placed a sealed letter in my hand `father says you are not to open that till you get home' she said "i nodded and promised as i shoved it into my coat pocket. when i broke the seal a fortnight later, the first thing that caught my eye was a hundred dollar bill. pencilled on a sheet of paper were the words `if it should ever be in my power to do you any favor, no matter of what charact

mprisonment or death for our principles were doing our country as much good and were as much martyrs for the after ten years 95 union as if we fell in battle. he drove that truth in upon us, seasoned with the assurance that those at whose hands we suffered should receive full punishment, not only in this world, but in the life to come "we had been in prison only a few days when an orderly came to the door with a slip of paper in hand, and called out in a loud voice the names of two of the prisoners. they rose to their feet `come with me' said the orderly `the provost-marshal wants you "they followed him out of the door. a few minutes later we heard the discharge of several guns, as if fired by a platoon. we looked at one another with scared faces. all knew what it meant; our two neighbors

into singing `the star spangled banner' one object of this was to drown the sound of the volley which we knew would soon be fired. we became so accustomed to the report that we knew just when to expect it; but sing as loud as we might, we never tarter 1 en i ears 97 failed to hear the awful crash, which pierced the walls of the jail "you cannot imagine the breathless hush which came over us when the door opened and we caught sight of the orderly with the little slip of paper in his hand. when the names -were pronounced, the scene which i have described invariably followed. it is said that men can become accustomed to anything, but that tomb-like pause as we concentrated all our faculties upon the dread form as he was about to pronounce the doom of two of our number never lost its deadly i

mirthless smile `my turn has come. good-by 1 `remember' fairly shouted the parson `you are dying as much for your country as did your comrades at manassas and before richmond. this can't go on much longer; these hell-hounds will soon run their race and god will smite them in his wrath "it seemed to me that the parson put more unction into his prayer than usual, while the scowling orderly stood at the door and impatiently awaited the close of the exercises. as i finally passed out, i heard the strains of our national song, sung with a heartiness and vigor that thrilled me through "the orderly walked in the direction of the provost marshal's office, with me just behind him and my neighbor at my heels. the provost was a large man, whom i had known 98 after ten years for years as possessing a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and sing, and accordingly he would assemble the women at night to join in dance and song. then, the next day, the people would go to the grave of the obambo, or ghost, and make a crude image, after which a bamboo bier, on which a body is conveyed to the grave, and some of the dust of the ground were carried into a little hut erected near the house of the visited, and a white cloth was draped over the door. a curious element of the ritual, which seems to show that these people had a legend something like the old greek myth of charon and the river styx, was a song chanted during the ceremony with the following line: you are well dressed, but you have no canoe to carry you across to the other side. possession in most preindustrial cultures, epileptic diseases were assumed to be the result of

y concerning the magician is worthy of record. about to leave home for a short time, he entrusted his wife with the key of his museum, warning her to permit no one to enter. but a curious boarder in their house begged for the key, till at length the harassed hostess gave it to him. the first thing that caught the student s attention was a book of spells, which he began to read. a knock sounded on the door. the student took no notice, but went on reading, and the knock was repeated. a moment later a demon entered, demanding to know why he had been summoned. the student was too terrified to make reply, and the angry demon seized him by the throat and strangled him. at the same moment agrippa entered, having returned unexpectedly from his journey. fearing that he would be charged with the mur

rome said to have been haunted for a long time by specters and demons. in the middle of the night, when all of them were assembled in one room, a frightening specter appeared who called to them in a loud voice and threw about the ornaments in the room. one of the friends approached the specter bearing a light, whereupon it disappeared. several times afterward the same apparition reentered through the door. alexander found that the demon had slid underneath the couch he was lying on, and on rising from it, he saw a black arm appear on a table in front of him. by this time several of the company had retired, and the lights were out, but torches were brought in answer to their cries of alarm when the specter opened the door, slid past the advancing domestics, and disappeared. alexander of tra

umanity, but modern culture tends to reduce the phantoms to human shapes. rare indeed, though not unknown, are accounts like that plutarch told of brutus, a little before he left asia he was sitting alone in his tent, by a dim light, and at a late hour. the whole army lay in sleep and silence, while the general, wrapped in meditation, thought he perceived something enter his tent; turning towards the door he saw a horrible and monstrous specter standing silently by his side. what art thou, said he boldly. art thou god or man, and what is thy business with me? the specter answered, i am thy evil genius, brutus! thou wilt see me at philippi. to which he calmly replied, i ll meet thee there. when the apparition was gone he called his servants, who told him they had neither heard any voice, no

, produced in space, or are they subjectively seen as the result of a telepathic impact from the agent? the answer is a qualified one.the subjective nature of the apparition being often unquestionable. the medium helene smith wrote to theodore flournoy in 1926 of an italian spiritualist from whom she received a letter. she decided to ask him for details of his life. suddenly, she heard a knock at the door, three sharp and distinct raps. the door opened and she saw a man, holding in each hand a small wickerwork basket, containing grain of different kinds. he made a sign, inviting her attention to the baskets. two minutes afterwards he disappeared. the door was found shut. after sending off the intended letter, a photograph came, bearing the exact reproduction of the man seen, with the infor

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ote john ashburner of his experiences with the medium charles foster, i witnessed the presence of nine hands floating over the dining table (notes and studies on animal magnetism and spiritualism, 1867. signor g. damiani testified before the london dialectical society as having seen, at a seance of the davenport brothers in london in 1868. five pink transparent hands ranged perpendicularly behind the door. subsequently, he said, i placed my hand in the small window of the cabinet, when i felt each of my five digits tightly grasped by a distinct hand; while my own was thus held down, five or six other hands protruded from the hole above my wrist. on withdrawing my hand from the aperture, an arm came out therefrom.an arm of such enormous proportions that had it been composed of flesh and bon

h religious and state problems. in the church, he prayed for divine guidance, while the police went to the hill to arrest the young visionaries. the children fled through the fields and vineyards, followed by the police. there was only one place of sanctuary.the church. in an answer to prayer, the priest heard a voice saying go and protect the children, then i will tell you what to do. he went to the door of the church and found the children pleading to be hidden. he concealed them in a room in the presbytery. that evening, the apparition came to the children again, but this time in the church itself. now each evening the congregation gathered to pray in the church and the apparitions appeared as usual to the children. often in tears, the apparition urged the faithful to confess sins, do p

he occurrence spread through the neighborhood and across new delhi within hours. devo- michigan canadian bigfoot information center encyclopedia of occultism& parapsychology. 5th ed. 1036 tees flocked to the temple to offer genesha milk and as lines formed, people soon discovered that statues at other temples (almost all of which have a genesha statue, in the shape of an elephant and located near the door) were also drinking up the milk. by evening, accounts of the event (and the accompanying milk shortage in the indian capital) were on the news. phone and e-mail messages went to indian expatriate communities. by the next day, reports of statues at temples around india drinking milk began to appear, and on the 23rd they were joined by reports from north america, england, and southeast asia

from masonic tradition by admitting females to membership and to all the offices, except that of grand master, which was for life. they did, however, create a new office of grand mistress, elected every six months. the ceremonies were a unique variation on masonic ritual, which probably gave rise to rumors of its worshipping a dog. the candidate for admission did not knock, but had to scratch at the door, and, being purposely kept waiting, was obliged to bark like a dog. on being admitted into the lodge, he had a collar placed round his neck, to which a chain was attached. he was blindfolded and led nine times round the room, while the mopses present made as great a din as possible with sticks, swords, chains, shovels, and dismal howlings. the candidate was then questioned as to his inten

the height of a foot from the carpet. sergeant e. w. cox, in what am i (2 vols, 1873.74, writes: as mr. home and myself were entering the drawing room lighted with gas, a very heavy armchair that was standing by the fire, thirteen feet from us, was flung from its place through the whole length of the room and fell at our feet. no other person was in the room and we were crossing the threshold of the door. arthur levy writes in his report on eusapia palladino, november 16, 1898: just as if she was defying some monster, she turns, with inflamed looks, toward an enormous divan, which thereupon marches up to us. she looks at it with a satanic smile. finally she blows upon the divan, which goes immediately back to its place (camille flammarion, mysterious psychic forces, 1907. vanishing object

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e no hoax, says patrick. the [london] star (july 28. alpha zoo loo trucker harry joe turner allegedly met an alien named alpha zoo loo during a fright- alpha zoo loo 19 ening encounter on a virginia highway. the first incident reportedly took place on the night of august 28, 1979, when a ufo hovered over his truck. even though the truck was moving at seventy miles per hour, an alien figure opened the door, and a terrified turner fired several pistol shots at it, without apparent effect. turner blacked out, returning to consciousness in the fredericksburg warehouse that had been his destination. turner noted other anomalies. his odometer indicated that he had traveled seve n t e e n miles though he knew that wi n c h e s t e r, his s t a rting point, and fredericksburg we re eighty miles ap

igated. london: robert hale. calf-rustling aliens on april 23, 1897, a kansas newspaper, the yates center farmers advocate, printed an affidavit attesting to an instance of interplanetary calf-rustling. there were three witnesses, the most prominent of whom was alex hamilton, a rancher from leroy, who soberly related the following: we we re awakened by a noise among the c a t t l e. upon going to the door i saw to my utter amazement that an airship was slowly descending upon my cow lot about forty rods [six h u n d red feet] from the house. calling my tenant, gid he s l i p, and my son wall, we seize d some axes and ran to the corral. meanwhile the ship had been gently descending until it was not more than thirty feet above the ground and we came within fifty yards of it. it consisted of a

ucated rural folk stereotypically associated with fairy beliefs and encounters. a seventeenth- century swedish clergyman, peter rahm, gave this sworn statement to legal authorities: f 99 in the year 1660, when i and my wife had gone to my farm, which is three quarters of a mile from ragunda parsonage, and we were sitting there and talking awhile, late in the evening, there came a little man in at the door, who begged of my wife to go and aid his wife, who was just in the pains of labor. the fellow was of small size, of a dark complexion, and dressed in old gray clothes. my wife and i sat awhile, and wondered at the man; for we were aware that he was a troll, and we had heard tell that such like, called by the peasantry vettar [spirits, always used to keep in the farmhouses, when people lef

g he called a leprechaun. it was two feet tall, with dark but clear skin and red hair. he was dressed in a red cap, green clothes, and boots. i gripped him close in my arms and took him home, the old man related. i called to the woman [his wife] to look at what i had got. what doll is it that you have there? she cried. a living one, i said, and put it on the dresser. we feared to lose it; we kept the door locked. it talked and muttered to itself queer words. it might have been near on a fortnight since we had the fairy, when i said to the woman, sure, if we show it in the great city we will be made up [rich. so we put it in a cage. at night we would leave the cage door open, and we would hear it stirring through the house .we fed it on bread and rice and milk out of a cup at the end of a s

look. the fairy left them one evening after another of its kind had appeared near the property. mr. kelleher thought it was a fairy woman, dressed in gray. and that evening, he related, when i was sitting beside the fire with the missus i told her about it, and the little lad that was sitting on the dresser called out, that s geoffrey-a-wee that s coming for me, and he jumped down and went out of the door and i never saw him. i thought it was a girl i saw, but geoffrey wouldn t be the name of a girl, would it? he had never spoken before that time. see also: fairies encountered further reading gregory, lady, 1920. visions and beliefs in the west of ireland. new york: g. p. putnam s sons. fossilized aliens writing in flying saucers magazine in 1970, buffard ratliff, the head of a kentucky uf

FAUST

thing warns me, this too i shall alter. the spirit s helping me! i see now what i need and write assured: in the beginning was the deed! if i m to share this room with you, poodle, then leave off howling, then leave off growling! such a distracting fellow i can t view or suffer to have near me. one of us two, or i or you, must quit this cell, i fear me. i m loath your right as guest thus to undo. the door is open, you ve a passage free. but what is this i now must see! can that happen naturally? is it phantom? is it reality? how long and broad the poodle grows! he rises up in mighty pose, tis not a dog s form that he shows! what spectre have i sheltered thus? he s like a hippopotamus with fiery eyes, jaws terrible to see. oh, mine you are most certainly. for such as your half-hellish crew

fers of the best. siebel do bring it on! the risk be mine. frosch produce a good glass and we ll praise your wine. but don t give us a sample all too small; if i m to play the solemn judge at all, a right good mouthful i require. altmayer [in a low tone. they re from the rhine, i scented that before. mephistopheles fetch me a gimlet! brander say, why that desire? you haven t got the casks outside the door? altmayer back there the landlord keeps his tool-kit placed. mephistopheles [taking the gimlet to frosch. now say, what do you want to taste? frosch what do you mean? have you so many kinds? mephistopheles i leave the choice to each. make up your minds! altmayer [to frosch. you re licking your chops now! be careful, steady! frosch tis well! if i m to choose, it s rhine wine i propose. the

a wicked place, here roundabout, as if no one had naught to carry through and naught to do but gape at all the neighbours going in and out. one s talked about, do all one may. and our dear couple? mephistopheles up that walk i saw them whirr, the wanton butterflies! martha he seems to take to her. mephistopheles and she to him. so runs the world away. a garden house margaret runs in, hides behind the door, holds the tip of her fingers to her lips, and peers through the crevice. margaret he s coming! faust [enters. rogue, it s thus you tease! i ve caught you! he kisses her. margaret [embracing him and returning the kiss. best of men, i love you from my heart? mephistopheles knocks. faust [stamping. who s there? mephistopheles a friend! faust a beast! mephistopheles i think it s time to part

don t fear him, my precious one! margaret his presence makes my blood run so chill, and toward all others i bear good-will; but although to see you i yearn and long, with uncanny horror that man makes me shrink. he is a knave, i really do think! god forgive me if i m doing him wrong! faust such queer birds there must also be. margaret i d not like to live with one like him! if he but comes inside the door, you see him look always so scoffingly and so half grim. for nothing has he any real sympathy; it s written on his forehead, one can see that in his sight no soul can be dear. i feel so happy in your arm, so free, so yielding, and so warm, and yet my heart grows stifled whenever he is near. faust o you foreboding angel, you! margaret it overcomes me so much too, that when he but only come

wine; she fancied her beauty was something fine, was yet so lost to honour she had no shame to take his presents as they came. twas cuddling and kissing, on and on; and now, you see, the floweret s gone! gretchen the poor thing! lisbeth what! you pity her? i don t! when girls like us were spinning, mother s wont at night was never to let us out, but she! with her sweet love she d stand about. on the door-bench, in the hallway dim, no hour became too long for her or for him. now she can knuckle under in full view and in a sinner s shift do penance too. gretchen he ll take her of course to be his wife. lisbeth he d be a fool! a lively lad has plenty elbow-room elsewhere. besides, he gone. gretchen that is not fair! lisbeth if she gets him, she ll find her luck is bad. the boys will dash her

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

me for all that are not. ay-men (anagram for el melech ne-ehman lit. el faithful king) having completed your prayer, unwrap the prayer shawl, stand up and walk up to your shrine. kneel down and make a final prostration. rise from the prostration and gaze upon the image of the name hvhy in the tzimtzum for a while. rise up, bow, and walk backwards several steps from the shrine. turn and proceed to the door. at the doorway, take one final look at the image and bow. touch the fingers of your right hand to your lips' 8: h" 2: 2 2:e 8% then to the mezuzah on the doorpost, and then to your heart. turn and walk away and begin your day. again, try if possible not to engage in trivial conversation or frenetic activity for a while after you leave the shrine room. this more elaborate set of practices

us adam and chava (eve) and the garden of eden, noah and the great flood, the stories of the patriarchs and matriarchs, the life saga of master mosheh and the liberation from egyptian slavery, the extraordinary sequence of events in the desert of sinai, the ark of the covenant, and more. in zohar b reshith 21a-21b, several verses in the torah are cited as meditation images for abraham( sitting at the door of his tent at noon),2 yitza aq( meditating in the field at sunset),3 and ya aqov( limping down the road at sunrise, after wrestling with paniel all night).4 the reader is referred to figure 7.3. the books of the prophets yield images such as king david the golden one whirling in ecstatic absorption before the ark of the covenant as it was brought to jerusalem (ii samuel, jeremiah bearing

FOCUS OF LIFE

ever imagination conceived! one must retain-to give birth to will. behold! my self-love, thee i pleasure too well,-to let slip into other being" aaos and the undertaker one dark night, leaving the tavern more or less sober and wandering without thought, i arrived at a well illuminated undertaker's shop. intoxicated, i am always curious of the work in such places-so here i paused. at that moment, the door was flung violently open and five drunken undertaker's assistants lurched into me. i objected in a mild way, they being numerous and i thinking that drunkards are lucky. but that any resistance or excuses i might offer would be unsatisfactory was too apparent. they had reached the quarrelsome state and i discovered-i knew these men too well! from argument to foul accusations [and what did

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ious ficino, who aimed only at doing natural magic in the elemental world, with just a spot of celestial magic from a few planetary talismans, used naturally. the agrippan magus aims at mounting up through all three worlds, the elemental world, the celestial world, the intellectual or angelic or demonic world, and beyond even that to the creator himself whose divine creative power he will obtain. the door into the forbidden which ficino had left only slightly ajar is now fully opened. agrippa's incantations also aim higher than ficino's orphic singing. agrippa discusses the orphic magic and how the divinities which he names in his hymns are not evil demons but divine and natural virtues established by god for the use of men and which are called upon in these hymns.2 agrippa gives hsts of n

e "higher cupid" that his loves are addressed. it is clear that he is referring to ficino's commentary on plato's symposium, with its theory of the two venuses, or the two cupids, one higher and one lower. 1 to underline yet more clearly the mystical aim of his love poems, bruno in the dedication compares them to the canticle.3 the divine light which is always present in things and which beats on the door of our senses was described by solomon when he said "behold he standeth behind the wall, he looketh forth at the windows, shewing himself through the lattice* 1 there is an english translation by l. williams, the heroic enthusiasts, london, 1887-9; and a french translation by paul-henri michel, des fureurs heroiques, paris, 1954. 2 eroici furori, deijjfation (dial, ital, pp. 927-48. 3 ibi

he striking habitue of his library and from his diary we learn that the dates on which bruno summoned "les lecteurs royaux et tous a l'ouir dedans cambray" were the 28th and the 29th of may (1586, which were "les mercredy et jeudy de la sepmaine de pentecoste".3 the theses were sustained by hennequin, bruno's disciple, who was in the "great chair, whilst bruno himself was in "a little chair, near the door into the garden".4 this was possibly a precautionary measure, in case it became necessary to escape which it did. the opening oration, read by hennequin, contains passages which are almost word for word the same, except that they are in latin, as passages in the cena de le ceneri. we have been imprisoned in a dark dungeon, whence only distantly could we see the far off stars.5 but now we

; on the one hand there is the constant self-advertisement and bombast, but on the other hand there is also a sense of mission which was certainly genuine. to suggest, as i think he means to do, at such a time and in such a place, that the "religion of the world" might be a better religion than christianity as interpreted by the catholic league was a very brave thing to do even if he did sit near the door into the garden and failed to turn up on the next day. the explanation of that failure might well be that he had not expected opposition from the quarter from which it came. the indefatigable man also published during this year (1586) in paris a long work entitled figuratio aristotelici physici auditus' dedicated to piero del bene, to whom the dialogues about mordente's compass were also

an hierarchies, for, in his metaphysica, just before his accounts of hermes trismegistus and of ficino's magic, campanella has a long section on the angelic hierarchies, detailing their various functions in a manner strongly reminiscent of ficino' even in the first version of the citta del sole, the continuity of the celestial world with the angelic world was clearly stated, for on the columns at the door of the temple there was an exposition of the scale of being. here was written, or perhaps shown in images "che cosa e dio, che cosa e angelo, che cosa e mondo, stella, uomo".2 this made it quite clear to the worshippers that they were ultimately approaching the angels and god through the stars. in renaissance magic, as studied in this book, the magia, ultimately based on hermes, which fic

FREEMASON BLUEBOOK

itors with the honors due to their rank is an ancient custom of the fraternity, which should not be allowed to fall into disuse. it is an act of grave discourtesy to a visiting officer, to omit his formal rece tion by the lodge. 1. grand lodge. when a visit from the grand lodge is announced, the master, having opened the lodge on the third degree, stations the deacons and stewards at the sides of the door with their rods crossed, and arranges the brethren in lines from the door to the chair, facing inwards. he then sends a past master to escort the grand lodge, which enters in procession, the grand tyler, however, remaining at the door. the grand lodge proceeds up to the east, and opens to the right and left, when the grand master passes through and ascends the master's platform, and the o

nform the lodge by their marshal that he is maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (53 of 76 [11/22/1999 11:51:56 am] in waiting. the lodge being opened, the master shall then direct the marshal, accompanied by the deacons and stewards with their rods, to wait on the district deputy grand master and inform him that the lodge is ready to receive him, and conduct him to the door of the lodge in the following order: 1st. marshal. 2d. stewards 3d. deacons. 4th. district deputy grand master. on arriving at the door of the lodge the marshal makes demand, and the door being opened, he announces "the district deputy grand master" and they enter the lodge; the brethren arise, the stewards and deacons halt within and open to the right and left, crossing their rods, the d

he district deputy grand master enters between them, preceded by the marshal; being entered, the brethren salute him in ancient form, the marshal conducts him to the east and the master offers him the chair. the visit being ended, and the district deputy grand master signifying his intention to retire, he is conducted to his chamber in the same manner, the stewards and deacons halting as above at the door of his apartment only. and the substance of the above order will be observed when the district deputy grand master visits by deputation of a past master or master of a lodge, except that such deputy will not take the chair, but sit uncovered at the right of the master" 4. other brethren when a brother visits a lodge, and has been examined, or avouched for, the master sends the senior deac

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ed by the decree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivious to their high and noble estate until they find the door of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart from the father it is "poor, naked and blind" when it knocks at the door

nterpart in the thunderbolt of jove; like hiram, the assir belong to the hierarchy of fire, the lucifer spirits, the sons of cain, striving for positive mastership through individual effort, and therefore upholding the male ideal, which is diametrically opposite to that of the hierarchy which works in the plastic element water. in the present day temples of the latter order, magic water stands at the door, and all who enter are required to apply this lethal liquid to the point in the forehead where the spirit resides; their reason is drowned in dictums and dogmas, and the female ideal is worshipped in the virgin mary. faith is the prime factor in their salvation, the attitude of unquestioning childlike obedience being cultivated. it is different in the temple of the other order; when the c

FULL MOON RITUALS

he path; the figures wanders, looking and taking it all in. what a marvelous old place, so full of energy and wonder. each turn brings more feelings and it smells of the deer. she heard him call, brother red deer, and she had to join him on this moon. the doors, huge oak things, open to her touch and are welcoming. lights in the hall, fire in the fireplace, warm and inviting. as she steps through the door, boudica's red braided hair shines in the light. blue gown, dark as midnight, with small silver stars embroidered all over, trimmed with small silver collar and cuffs. she has some small pouches at her waist, and upon her shoulder is the small grey owl. she looks around, an unfamiliar place. it's where she should be. the ritual room attracts her attention. as she enters, the owl takes fli

FULLER J F C SECRET WISDOM OF THE QABALAH

chapters i to v we have attempted- and acknowledgedly with but limited success- to project a beam of light into the chaotic lumberrooms of zoharic learning and illumine what therein lies stored. nevertheless, we believe that the little we have discovered is of priceless value, because also do we believe much of it to be universally true, offering to the tumultuous years in which we live a key to the door which at present bars us from a completer understanding. today we wait on the threshold of this door, fearfully gazing out upon a world monstrous and twoheaded. darkness has taken upon itself a political form which has bereft the nations of their sight; has shrouded their minds and blotted out their wisdom; has sown among them the dragon's teeth of war. we stand today at the foot of the t

al 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 balance which will establish within it a new equilibrium. as science is a universal understanding of things, and as the qabalah purports to be the key to universal wisdom, then, if this wisdom fits this understanding, will this key unlock the door before which we blindly stand. what then is there common between science and the qabalah? before answering this question we will attempt to reduce much of what we have as yet tried to explain to its simplest form (1) man is a mystery shrouded in a mystery which we call the universe; and this mystery leads us to a yet deeper mystery which we call god or the unknowable. all is a three-fold

stic way. from the above very brief excursion into the zohar says: gtruly, wisdom is not acquired by a man save when he sits and rests, as it says of moses that he esat on the mountain forty days f. h 16 the conclusion is, and this quotation supports it, that normally it is passivity and not activity of mind which unlocks the doors of the mysteries, retirement from the world being the key-hole of the door. whilst in the passive state, when all mental activities are stilled and the brain itself becomes a spotless mirror, a vision is seen or a voice is heard, and in the twinkling of an eye the whole of man's being is changed and his outlook upon life altered. modern medical science generally rejects the reality of these visions and classes them under various forms of madness. this explains n

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

rom destruction by the calamity which had befallen the rest of mankind. in one sense he represents a savior, in another sense he is the saved, for he is the seed of a former world and is born again from a boat, a symbol which always represents the female energy. sometimes he is shut up in a wooden cow, from which he issues forth to new life. again this storm tossed mariner is born from a cave, or the door of a rocky cavern, within which he had been preserved from some terrible catastrophe, caused either by water or fire. sir w. jones, faber, higgins, and many others who have investigated this subject are confident that the noah of genesis is identical with menu, the law-giver of india, and that both are adam, a man who appears with his three sons at the end of each cycle, or six hundred ye

we but extend the application to their sacred bulls and other animals, and not merely to their kings, as herodotus would have us suppose"[55 [55] the round towers of ireland, p. 159. according to the testimony of inman, the pyramid is an emblem of the trinity--three in one. the triangle typifies the flame of sacred fire emerging from the holy lamp. with its base upwards it typifies the delta, or the door through which all come into the world. with its apex uppermost, it is an emblem of the phallic triad. the union of these triangles typifies the male and female principles uniting with each other, thus producing a new figure, a star, while each retains its own identity.[56 [56] ancient faiths, vol. i, p. 145. thus the primary significance of the pyramid was religious, and in its peculiar a

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

weretheladies. at this time also there were givenuntothem two sisters, daughters of thehouseof life, for high priestesses and ministers..these were children of the elements, queens of fire and water, fullofinward magic andofoutwardwitchery, full of music and song, radiantwiththe illusionsoflight. bythemthetwobrothers were served and refected solongas they were proselytesofthe gate, postulants at the door' of the temple, dwellers on the threshold, waiting to be passed, raised, exalted, installed and enthroned.andthetwobrothers proceededthroughmany sub-grades of the secretorderofthedawn,the purgations and perlustrations of magic, till theannusmirabilisended (pp.12-13).butwhatfollowed wastheremovalofthe sisters andthetwo'poorbrothers' were obliged to fall backupontheirowncompany and to conso

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

es of sorcery and supernatural evil set in the real worldofthe present were something new to the reading public at the turn of the century. truly 'occult' fiction may be said to have begun withdracula(1897),and the enormous popularity of this tale of vampires and evil powers undoubtedly encouraged publishers to take up similar fiction from other, less known authors.draculaitself cannot be laid at the door of the golden dawn, for bram stoker (despite popular claims to the contrary) was never a member, but he was a friend of brodie- innes and they did discuss their mutual interest in the dark side of occultism.thetrue forteoftheliteratiof the golden dawn was in producing tales that depended for their effect upon an unques-82 thegoldendawntioning acceptance of the reality of supernatural forc

cers and members the course of the sun must be followed, as far as passing round the altar is concerned, excepting in reverse procession.thesalute of the grade must also be given when passing immediately in front of the hierophant and, within the portal, on entering or leaving the temple.hierophant:'fraterkerux,see that the temple is properly guarded.'thekerux gives one knock on the inner side of the door, without opening it, and the sentinel replies in like manner with the hilt of his sword on the outer side.106thegoldendawnkerux:'very honoured hierophant, the temple is properly guarded.'hierophant:'honoured hiereus, guard the hither side of the portal and assure yourself that all present have witnessed them. r. velg. d.'hiereus(passing to door and standing with sword in front of it 'frat

illus, to signify cold and moisture. my duty is to see that the robes, collars and insigniaofthe officers are ready before the opening; to watch over the cup of cleansing water; and to purify the hall, thefratresandsororesand the candidate with water.'kerux:'my place is on the hither side of the portal. my duty is to see that the furniture of the hall is properly arranged at the opening; to guard the door from within; to admitfratresandsorores;to watch over the reception of candidates; to lead all circumambulations, carrying the lamp of my office; and to makeappendixc107all announcements and reports. my lamp is the imageofthe lightofhidden knowledge; my wand ofits mastery over the heart and elements.'hegemon:'myplace is between the pillars, and i preside over the symbolic gatewayofthe secr

eived a dispensation from the second order to admita.b.to the 0=0 degree of neophyte, in witness whereof 1 command the honoured hegemon to see that the candidate is prepared.'thehegemon rises, removes his chair between the pillars and passes without the portal. he instructs the sentinel to prepare the candidate by hoodwinking him and passing a rope three times about his waist. he then proceeds to the door of the temple and gives an alarm knock.kerux:(within) knocks.'thecandidate seeks admission.turnsdown lights.hierophant'i give you permission to admit a.b. who will now lose his earthly name and will be known hereafter amongst us asfrateradveniatregnum(velalius)let the stolistes and dadouchos assist the kerux in the reception.'no thegoldendawnthedoorisopenedby the kerux who bars the entran

iginal of the greek konx, om, pax, which were uttered in the eleusinian mysteries. they refer to the same mode oflight as that which is symbolised by the staff of the kerux.tothe east of the cubical altar are the pillars which are referred by our secret tradition to seth, hermes and solomon.theybear certain hieroglyphical texts from the xviith and cxxvth chapters of the ritual of the dead.theyare the door-postsofthe gateway of the hidden wisdom, they are the emblemsofeternal equilibrium,ofthe dual powersofday and night, love and hatred, severityand mercy, fixed and volatile, work and rest, the subtle force of the loadstone, with its dual polarity, and the eternal outpouring and inpouring of the heart of god.thelamps that burn with a veiled light upon their summits point out that the path o

GILBERT THE MAGICAL MASON

was buried, as had been arranged by him and the members of his inner circle, in a special vault within theirdomusor secret dwelling. some form of embalming was used, and the vault was decorated with grand and beautiful emblems, designs and implements. the magus was enclosed in a specially prepared tomb, and was laid to rest with his own special consecrated insignia. the vault was closed, and upon the door was fixed a brazen plate, upon which was engraved an inscription of a prophetic exclamation of his own, that in 120 years after his death his tomb should be re-opened and his doctrines, in a modified form, once more made public, and not only to a few, but to the learned in general: this plate was then covered up and the presence of the vault quite masked.themembers of c.r.'s inner circle

ould transfer in another more fitting vault, for where or when fra r.c. died, or in what country he was buried, was by our predecessors concealed and unknown to us. in this tablet stuck a great nail somewhat strong, so that when he was with force drawn out, he took with him an indifferent big stone out of the thin wall, or plaster of the hidden door, and so18themagicalmasonunlooked for, uncovered the door, wherefore we did with joy and longing throw downtherest ofthewall, and cleared thedoor,uponwhichthatwas written in great letters,'postcxx.annos patebo,'withtheyearofthelordunderit; therefore we gave god thanks,andlet it restthatsame night because first we would overlookourrotam.inthe morning following we opened the door and there appeared tooursight a vault of seven sidesandcorners, ever

as a bond of affection between them.thefalling of images or pictures and the spontaneous opening of doors were all of bad import and foreshadowed misfortune. it was of evil omen to meet in the roadway a snake, or a hare, or a weasel crossing the road, a bitch with whelps, or an ape, or even a woman carrying a spindle uncovered, while at home it was unlucky to upset wine or to meet a black dog at the door. an old english omen was that if a hare was seen torunthrough a village street, there would soon be a house or hayrick on fire.theentry into a house of a strange black cat was deemed fortunate, and at the present time among actors it is deemed a lucky omen if a cat walk across the stage at the first performance of a new play. a more modern mode of deciding whether a thing wished for will

GILBERT THE SORCERER AND HIS APPRENTICE

xperience occurred to me many years ago in london. when walking casually down bond street, where at that time many clairvoyants, diviners, fortune255 tellers, and others of the same kidney flourished, i chanced on an advertisement over a door of some oriental name which i forget, and the title 'lady inspirationist. it seemed a promising sobriquet, with some originality about it, and i inquired at the door about the lady. apparently her role was to exclude, as far as possible, any knowledge whatsoever of her consultants. one could not give a name, or make an appointment. the fee was a stiff one, but if she was disengaged, you just paid it and walked in. but you were particularly requested to say nothing whatever, and as far as possible not even to indicate by gesture whether what she said w

n, who was the grand niece of the composer of the traditional words.thenarrator was marsaly macdonald, she had married a glasgow man, and had left skye for many long years, and when i saw her she had come back in her old age to see the isle of skye once more. and she told me how she had nursed her grand-auntinextreme age, till one lovely winter's day at sunset in january 1788, the old lady sat at the door of her cottage looking out over the western sea, and the second-sight was upon her, and she saw no longer the things of earth, and as nearly as i can reproduce them this was marsaly's account of how old shiela told the story of the famous lament. of couse it was not as i have tried to write it, in a continuous narrative. there were many pauses and many queries of my own. but i have endeav

as twenty-one out of the twenty-two cards are numbered, the position assigned to the card marked zero called le mat, or the fool, must be the crucial point; and as to this there is wide divergence among the commentators. the wise student will maintain an open mind,122 the sorcerer and his apprenticeand wait for further evidence; eliphaz levi appears to take one a certain distance, and then slams the door in one's face,butwhether because he did not know, or whether, knowing the secret tradition, he was unable to tell more, who shall say? in any case all are agreed as to the fascinating quality of his work, and undoubtedly no one can read it without having his interest profoundly stirred in these ancient cards.itis generally supposed that they were unknown in france, or at all events in par

twas somedozen years 'ago, a familiar sound in the village streets, and perhaps maybeso still.allytrue bred sonofthe morbihanwouldtell you tales of annaic and her wonderful doings by the hour. she.was more148 the sorcerer and his apprenticeof a white than a black witch, curing sickness and troubles of all kinds, and helping lovers to a happy union. yet at times annaic could lay a deadly powder at the door of an enemy, on whom unlooked for misfortune fell suddenly and irresistibly. the student of witchcraft who desires to understand its rationale must seek far and wide. gathering traces in many different countries he will find his examples in as many different stages of development, and will be able to trace the same spirit in all. the spells in vogue in scotland or in england three hundred

GILBERT R A THE MASONIC CAREER OF A

and a series of questions d'ordre, all of which he duly completed, signed and returned- with a curious error; he gave his year of birth as 1859. in his replies to the questions he stated his belief 'that there is a masonry which is behind masonry and is not commonly communicated in lodges, though at the right time it is made known to the right person. but it is requisite that he should come in by the door and should pass through the preliminary grades to attain the ineffable ends"71[71] and in his covering letter he intimated that he 'was going among the brethren of geneva to learn and not to teach'72[72. he was also 'required to choose (1) a mystic name (2) a motto, also symbolical (3) armorial bearings prior to my being armed as a knight in the secret conclave. i have chosen therefore as

GNOSTIC CATECHISM

and a series of questions d'ordre, all of which he duly completed, signed and returned- with a curious error; he gave his year of birth as 1859. in his replies to the questions he stated his belief 'that there is a masonry which is behind masonry and is not commonly communicated in lodges, though at the right time it is made known to the right person. but it is requisite that he should come in by the door and should pass through the preliminary grades to attain the ineffable ends"71[71] and in his covering letter he intimated that he 'was going among the brethren of geneva to learn and not to teach'72[72. he was also 'required to choose (1) a mystic name (2) a motto, also symbolical (3) armorial bearings prior to my being armed as a knight in the secret conclave. i have chosen therefore as

GNOSTIC HANDBOOK

nostic handbook page 35 the solar logos christ the term christ means anointed and it is the force of the spiritual sun. it is represents the completed individual in which sophia and the logos have transformed consciousness and the mediator at the nexus of all systems. the solar logos, christ or the sacred sun transmits the transforming energies of the triune principle throughout the planes. it is the door through which the energies of the upper world communicate with those of the planes. it can be imaged as the dying and reborn sun and hence related a wide range of god-man myths and legends. i am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. john 10:9 the sun can be also however harsh, it dries out the land and kills the livestock as wel

ng instructions "do not go among the gentiles or enter any town of the samaritans, go rather to the lost sheep of israel. as you go, preach this message `the kingdom of heaven is near' he answered "i was sent only to the lost sheep of israel" matthew 10:5-7 matthew 15:24 jesus however had more to achieve than simply transmit the gnosis to israel, jesus had to initiate the current which would open the door to the mysteries. by being initiated into the essenes he brought greek mystery traditions and israelite wisdom together, by being trained by the israelites he has a link back to egypt (also through the greek. his travels in england and india brought into pagan and hindu/buddhist wisdom, so the christ literally brought together many streams of esotericism into one font of secret wisdom. th

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rces (fig 33) the solar sphere is, hence, the focus of the mystery tradition, whether it be apollo, mithra, christ, horus or ra, we can see the secret teachings in application. the solar sphere itself became a symbol of the hidden mysteries. at rising it is the logos, at the height it is the christ, at setting it is sophia. this represents the doorway through which fallen mankind can awaken. i am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. john 10:9 the imagery of the solar sphere is central to our understanding of the technology of the gnosis. these forces control mankind and influence our religion, philosophy and way of life. we can see in the many sun based cultures of the past, both destructive and constructive facets of solar imag

" matthew 3:16,17 jesus was now in a position to transform the human situation, as a son of god (a gnostic theurgy page 198 being whose essence is in communication with the logos and whose actions embody the holy spirit, he went about his task of redeeming the caged particles of light. jesus however had more to do that simply teach the mysteries, jesus had to initiate the current which would open the door to deification. it was not enough to just teach, jesus himself had to spiritually transform the nature of the dialectic plane so that an opportunity; a gateway for redemption from the archons could become possible. prior to the advent of jesus no escape from the world of the archons was available! even the astral/etheric worlds were under the influence of the fallen system. jesus therefor

GOLDEN DAWN RITUALS K

f cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen" all (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen (fourth adept replaces the altar within the vault, leaving the cross, cup and dagger in place outside for use in the obligation. close the door of the vault. the chief, second and third adepts take their places and open in the 5=6 grade) second adept/ third adept/ chief adept/ second adept/ chief adept "avete, fraters et sorors" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters et sorors, assist me to open the vault of the adepti (knocks) very honored hodos chamelionis, see that the portal

colors between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief adept "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated forces of the spirit and the four elements beneath the everlasting wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open, and the door is guarded by the elemental tablets and by the kerubic emblems" chief adept "the one hundred and twenty years refer symbolically to the five grades of the first order and to the revolution of the powers of the pentagram; also to the five prepara

ond order, request you to re-invest yourself with the insignia of your high office, which alone has entitled you to offer yourself unto the high powers as surety for the order (chief adept re-clothes, assisted by fourth and fifth adepts. three adepts enter the vault, roll the altar aside, open the lid of pastos, and put book "t" upon the table. chief adept steps into the pastos, and stands facing the door. the three adepts join wands and cruces) chief adept "i invoke thee hru, the great angel who art set over the operations of this secret wisdom, to strengthen and establish this order in its search for the mysteries of the divine light. increase the spiritual perception of the members and enable them to rise beyond that lower self-hood which is nothing, unto that highest self-hood which is

ehovasha, the name of sacrifice (three adepts disjoin wands and cruces. chief adept steps out of pastos) chief adept "let the pastos be placed without the vault as in the third point of the ceremony of adeptus minor (the pastos is carried out by the fourth and fifth adepts into the outer chamber. the lid is removed and placed beside it. the chief adept stands between the pastos and the lid facing the door of the vault with his arms crossed. second adept stands at the head of pastos and the third adept at the foot. other adepts form a circle around, and join wands over the head of chief, then they separate wands from head and give the sign of 5=6 grade) chief adept (slowly and loudly "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and wh

GOLDEN DAWN RITUALS Z1

ed with the body of flesh, yet in whom is the spirit of the great gods. i am the lord of life, triumphant over death. he who partaketh with me shall arise with me. i am the manifestor in matter of those whose abode is the invisible: i am purified. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards i

GOLDEN DAWN RITUALS Z3

andidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of the natural man to receive the force formulated by the hierophant, and is answered by the kerux within as if a witness were confirming the same. this being done, the kerux, as a witness, demands authority from the hierophant to admit the candidate into the hall of truth and justice. the hierophant, in granting the permission, seals the candidate with a ne

GOLDEN DAWN RITUALS ZAM13

ete symbol of the rose and cross" chief adept "i also carry the wand of the winged globe around which the twin serpents of egypt twine. it symbolizes the balanced force of the spirit in the elements behind the wings of the holy one. associate adeptus minor, what are the words inscribed above the vault" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open. the door is guarded by the elemental tablets and the kerubic emblems" chief adept "all kneel" second adept "father, the hour has come. give glory to your son that your son may give glory to you, inasmuch as you have given him authority over all mankind, that he may bestow eternal life on those you gave him. i have given you glory on earth by finishing the work that you gave me to do. do you now, f

GOLDEN DAWN RITUALS ZAM17

s. this he would transfer into a more fitting vault, for where or when our brother r.c. died, or in what country he was buried, was by our predecessors concealed and unknown to us. in this table stuck a great nail somewhat strong, so that when it was with force drawn out it took with it an indifferent big stone out of the thin wall or plastering of the hidden door, and so, unlooked for, uncovered the door, whereat we did with joy and longing throw down the rest of the wall and cleared the door, upon which was written in great letters: post cxx annos patebo with the year of the lord under it. therefore we gave god thanks, and let it rest that same night, because first we would overlook our rota- but we refer ourselves again to the confession, for what we here publish is done for the help of

he confession, for what we here publish is done for the help of those that are worthy, but to the unworthy, god willing, it will be small profit. for like as our door was after so many years wonderfully discovered, also there shall be opened a door to europe (when the wall is removed, which doth already begin to appear, and with great desire is expected of many. in the morning following we opened the door, and there appeared to our sight a vault of seven sides and seven corners, every side five foot broad and the height of eight feet. although the sun never shined in this vault, it was nevertheless enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the ceiling. in the midst, instead of a tombstone, was a round altar, cover

g very old folks; so might perhaps our gaza be enlarged, or, at least, be better cleared. concerning minutum mundum, we found it kept in another little altar, truly more finer than can be imagined by any understanding man, but we will leave him undescribed until we shall be truly answered upon this our true-hearted fama. so we have covered it again with the plates, and set the altar thereon, shut the door and made it sure with all our seals. moreover, by instruction, and command of our rota, there are come to sight some books, among which is contained m (which were made instead of household care by the praiseworthy m.p. finally, we departed one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the learned and unlearned. h

GOLDEN DAWN RITUALS ZAM24

orld, taking with it the graces and benedictions which at this time we have been permitted to bestow thereon. it is so remitted accordingly. in nomine dei viventis" second adept "et vivificantis" chief adept "qui vivet et regnet in saecula saeculorum" third adept "amen (all adepti give l.v.x. signs, and resume their proper places in the temple. they remove rose crosses) 10 praemonstrator (goes to the door and opens it "the brethren of the outer order will resume their places in the temple" chief adept "fraters et sorors of the temple of isis mighty mother, behold your hierophant, our frater, who has been regularly installed and enthroned, and by the power in me vested, i proclaim him the revealer of mysteries among you for the ensuing six months, being part of that temporal period through

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

s of the egyptians, volume ii, p. 241. 8 the ancient egyptian pyramid texts, p. 70, utt. 261. 9 ibid, p. 97. 10 ibid, p. 107. graham hancock fingerprints of the gods 356 up and alight. 11 other passages also seemed to me worthy of more thorough investigation than they have received from scholars. here are a few examples: o my father, great king, the aperture of the sky-window is opened for you.12 the door of the sky at the horizon opens to you, the gods are glad at meeting you. may you sit on this iron throne of yours, as the great one who is in heliopolis.13 o king, may you ascend. the sky reels at you, the earth quakes at you, the imperishable stars are afraid of you. i have come to you, o you whose seats are hidden, that i may embrace you in the sky..14 the earth speaks, the gate of the

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

called upon as a benign go-between in negotiations between earthlings and extra-terrestrials. the great king of air, in the enochian language, is called bataivah and is invoked by the 2= 9 grade opening in the system of the a.a. all adepti know this. but a 9mm pistol in your pocket wouldn t hurt either. aleister crowley used to say that the correct magical operation for leaving a room is turning the door knob and pushing the door. resistance is not futile= 329= abrogate are all rituals, all ordeals, all words. in the seminal and quintessential chapter 36 of the book of lies, aleister crowley informs us, let the adept be armed with his magick rood [and provided with his mystic rose. the magick rood, or wand, is the supreme male symbol; the mystic rose the female complement. the ritual, cal

a location where mothman had literally been sighted flapping across highway 52, i found such a church next to a restaurant called the wagon wheel (the wheel) with a church- yard on the other side and an address related to i am 49 place; i won t be more specific. there was one little ramshackle house with words and signs allover it about colds and stars and the like. ahg: so you just walked up to the door? trw: a guy, with one big difference from the descriptions, walks up, like he had been waiting; i didn t knock, and i said, mr. cold, i presume? he smiled and said, my friends call me indrid. ahg: let me guess, he was a black guy. the blonds can be black. trw: the blonds is a conceit started by adamski and ric williamson. they have the same racial features and range we do, and can project

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ve. step 4. gaze smoothly, relaxed but alert, at the card and concentrate on the square or truncated pyramid that you 119 want to "see. step 5. mentally imagine the square or pyramid as expanding before you. enlarge iit in your mind to the size of a door. see the details clearly. step 6. imagine yourself passing through the symbolic doorway. if necessary, use the rending of the veil. gaze through the door and see what is there. with practice you should be able to see more and more of the regionsthat lie behind the symbolic door. step 7. return by visualizing the door closing behind you. if necessary, use the casing of the veil. know yourself to have returned. mentally shrink the door back to iits original size on the card. close the operation with another banishing ritual of the pentagram

rituals of the pentagram and hexagram for banishing. use an appropriate magical formula. steps 2-5 of the beginning method.(see page 118) step 6. recite the appropriate cali (see enochian magic for details an the calls. vibrate the names of power in appropriate order: the holy name, the great king, the six seniors, the two calvary cross angels, the archangel, and the angel. step 7. concentrate on the door before you and the known attributes of the square behind it. step 8. project yourself into your body of light and pass through the doorway into the watchtower square. if necessary, use the rending of the veil. step 9. you should move about until you encounter the 121 presiding deities of the square. lf this is a lesser square these will include an egyptian deity and sphinx. carefully noti

your surroundings. use your magical weapons and/or words of power and rnagicalformulas to thwart the demon of the square and hold him in check. step 10. determine the main vibrational tone or atmosphere of the square. do not place any labels on anything, such as good or evil, at this time. simply accept whatever happens and mentally note what you see and hear. step 11. when ready, return through the door and return to your physical body. if you used the rending of the veil, you should now use the closing of the veil. repeat the banishing rituals of the pentagram and hexagram. step 12. record exactly what happened in as much detall as you can in your magical diary. step 13. check your written diary records against the known signposts and correspondences of the square. update your data base

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

s well as accidentally to have been made to fall on heathen holidays. churches often rose precisely where a heathen god or his sacred tree had been pulled down, and the people trod their old paths to the accustomed site: sometimes the very walls of the heathen temple became those of the church, and cases occur in which idol-images still found a place in a wall of the porch, or were set up outside the door, as at bamberg cathedral there lie slavic-heathen figures of animals inscribed with runes. sacred hills and fountains were re-christened after saints. xxxvl peeface. to wliom their sanctity was transferred; sacred woods were handed over to the newly-founded convent or the king, and even under private ownership did not altogether lose their longaccustomed homage. law-usages, particularly t

is indicated and guarded. indicated by the re-appearance of those vanished heroes and white dames; indicated and watched by dogs, snakes, dragons. also the flickering flame (wavcr-lowe, p. 602) or the flower in bloom bewrays it, and swarming beetles (p. 694) are a sign of it (see suppl. to get into the mountain in which it is concealed, one usually needs a plant or root to clear the way, to burst the door. the folktales simply call it a beautiful wonderfloiver, which the favoured person finds and sticks in his hat: all at once entrance and exit stand open for him to the treasure of the mountain. if inside the cavern he has filled his pockets, and bewildered at the sight of the valuables, has laid aside his hat, a warning 972 teanslation. voice^ rings in liis ear as he departs 'forget not t

(key-flower, because it locks the vault, and as symbol of the key-wearing white woman, whom the bunch of keys befits as old mistress and housekeeper, and who has likewise power to unlock the treasure; also luck-fiower (bechst. 3, 212, but most frequently ivunderblume. when three loonderfioioers are named, it seems to mean three on one stalk (ib. 1, 146. 4, 209. the sudden violent spriuging-to of the door is remarkably like the edda's' hrynja honom >a d heel]>ejg[ hlunnblick hallar' saem. 226''pega.v laukst hursin a hcela honum' sn. 2' eigi fellr honum j^a hurs d hcela' fornald. sog. 1, 204; and twice of the slamming of hell's door (p. 315. a shepherd boy has the lieel of his shoe carried away (d. sag. 157, as another who hastens away has his heel cut off (kinderm. 3, 75. when a shepherd m

hrynja honom >a d heel]>ejg[ hlunnblick hallar' saem. 226''pega.v laukst hursin a hcela honum' sn. 2' eigi fellr honum j^a hurs d hcela' fornald. sog. 1, 204; and twice of the slamming of hell's door (p. 315. a shepherd boy has the lieel of his shoe carried away (d. sag. 157, as another who hastens away has his heel cut off (kinderm. 3, 75. when a shepherd mistook the order, the vault broke down, the door closed behind him with a crash, but caught him by the heel of one foot and smashed it, he was long a sufi'erer, and spent the money he had brought away on the cure of his foot (bechst. 4, 211; or, he rushes out, the door slams behind him, and both his heels are cut away (harrys 2, 14. i set some value on the recurrence of these formulas, and should like to trace them in mhg. poems. a 13th

d the way (tobler 214. in one french story, having reserved for himself every thirteenth creature that should cross the bridge, ho has ah^eady clutched numbers of men and beasts, when a holy man, being a thirteenth, confronts and conquers him (mem. de i'acad. celt. 5, 384^ the church-building devil also having bargained for the soul of the first that should enter, they make a wolf scamper through the door (deut. sag. no. 186; he in a rage flies up thi-ough the roof, and leaves a gap that no mason can fill up (the last incident is in nos. 181-2. on mountains he builds mills, and destroys them again (nos. 183. 195^ his tvager with the architect of cologne cathedral is remarkable: that he will lead a rivulet from treves to cologne*'before the other can finish his church (no. 204. in the same

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

artar giant depeghoz (eye on top of head) 2 stands midway be tween polyphemus, who combs with a harrow and shaves with a scythe (ov. metam. 13, 764, and gargantua. as an infant he sucks all the nurses dry, that offer him the breast; when grown up, the oghuzes have to supply him daily with 2 men and 500 sheep. bissat, the hero, burns out his eye with a red-hot knife; the blinded giant sits outside the door, and feels with his hands each goat as it passes out. an arrow aimed at his breast would not penetrate, he cried what s this fly here teazing me? the laplanders tell of a giant stalo, who was one-eyed, and went about in a garment of iron. he was feared as a man-eater, and 1 to wish a man nordan till fjails (arvidsson 2, 163) is to wish him in a disagreeable quarter (germ, in pepperland, a

any in the non-teutonic tongues. an urkunde in neugart no. 373 (as early as a.d. 958) introduces us to two brothers named wintar and sumar. graff 1, 631 has the proper name wintarolf in the augmentative form (see p. 762 n) now i will produce plain marks of their personality, which have long maintained themselves in popular phrases and poetic turns of speech. we say every day: summer, winter is at the door, comes in, sets in. h. sachs iv. 3, 21a: till summer step this way* in mhgr. the one is commonly called lieb (lief, dear, the other leid (loathly, sad( der liebe burner urloup genam/ took leave, ben. 344 &lt; urloup nam der winder/ 362. both are provided with a retinue: f sumer, dine holden (retainers) von den huoben sint gevarn/ 304. sumer, din gesinde, 406. min sane siile des winter

of valholl, which has 540 huge 1 a place infernisi (erhard p. 140, a.d. 1113; gael, ifrinn, ir. ifearn, wei. yfern, uffern. 2 a fylki contains 50 (ea. 207, so that baldr rode down with an escort of 250, though one ms. doubles the number: rei s baldr her mes 500 manna. nifl-hel. 803 gates) that is meant in ssem. 226 a and fornald. sog. 1, 204, where brynhildr wishes to follow sigurd in death, lest the door fall upon his heel: a formula often used on entering a closed cavern.1 but heps kingdom bears the name of nifllieimr or niflhel, mist- world, mist-hell, 2 it is the ninth world (as to position, and was created many ages before the earth (p. 558; in the middle of it is that fountain hvergelmir, out of which twelve rivers flow, gioll being the one that comes nearest the dwelling of the godd

re and there by shining gold, i.e. fire. the rivers, especially gioll, remind us of lethe, and of styx, whose holy water gods and men swore by. with hvergelmir we may 1 the 0. fr. poem on the quatre fils aimon (cod. 7183 fol. 126 b) makes kichart, when about to be hung, offer a prayer, in which we are told that the saviour brought back all the souls out of hell except one woman, who would stop at the door to give hell a piece of her mind, and is therefore doomed to stay there till the judgment- day: all were released, ne mes que une dame, qui dist une raison: hai enfer dist ele, con vos remanez solz, noirs, hisdoz et obscurs, et laiz et tenebrox! a ventrer de la porte, si con lisaut trovon. jusquau terme i sera, que jugerois le mont. the source of this strange legend is unknown to me. 2 di

engilos andfengon is ferh, endi leddon ine an abraharnes barm; x and it completes the picture of the rich man s fate by adding the counterpart (103, 9: letha wihti bisenkidun is seola an thene suarton hel/ loathly wights (devils) sank his soul into swart hell. a sermon in leyser 126 has: wane ir ne wizzit niht, zu welicher zit der bote (messenger) unsers herren gotis zu ture clopfe (may knock at the door. welich ist der bote? daz ist der tot (death; and 161: f nu quam ouch der gemeine bote (general messenger, dep nieman ledic lat (lets alone, wie lange im maniger vorgat, daz ist der gewisse tot. do der tot im sin zuokunft enbot (an nounced, so daz er in geleite, he might escort him, greg. 20. there is no substantial difference between this and the older heathen view. halja, hel, the death

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

f the order. the applicant, elected to membership must be so notified; he shall then call upon [29] the secretary and advance the proper initiation fee and be informed of the date of initiation. entering the lodge (guardians examination) in order to enter one of our regular lodges (or chapters, each applicant for admission, claiming to be a member, must submit to an examination by the guardian at the door of the lodge. this is an ancient custom, and should be rigidly adhered to by all guardians, as a matter of form. in fact, it will be proper for the guardian to demand from each applicant a membership card. also he should demand the password if necessary, and test the member regarding the rightful possession of the card. the possession of either a membership card or the password of any deg

now sought, regardless of the possession of the password or membership card or even demit. all such tests should be given in private, where the member cannot be coached by any other person. likewise, the guardian should be sure, in testing or asking a member for the password at the temple door, that no one else hears such password given. the password should always be whispered to the guardian at the door. vouching for visitors. a visiting member may be vouched for by another member of a lodge, if the member so vouching can assure the guardian that he or she has actually seen the visiting member in one of our lodges, at some time when a regular convocation or lecture was in session; or if the member so vouching can assure the guardian that the visiting member has passed every test as to th

or swear to any [40] statement, in court or out of it, by making the sign of the cross in preference to any other form. however, this deviation is not recommended. salutations the following salutations shall be used by all members, under the circumstances indicated: entering the lodge. whenever a degree initiation is being held in a lodge or the lodge is open to members, all members must approach the door of the lodge, and if requested to do so, must in a whisper give the regular password for such degree as may be working in the lodge to the guardian at the door. if demanded, the member must submit to an examination (see entering the lodge, p. 30. unless the password, if requested, can be given, admission to the lodge will be denied by the guardian. after entering the lodge, the member mus

nducting silent and sacred convocations. entrance into the lodge should not disturb these silent workers. leaving the lodge at the close of all convocations or lectures, after the master has properly closed the work and bade the members depart, they shall remain standing before their seats, facing the east, until the master has departed from the east and slowly proceeded down the lodge and out of the door, into the antechamber. then the members may quietly move toward the door, or hold their informal meeting until the lodge is finally closed by the guardian, by announcing verbally or by sounding a gong that all must leave, and the lodge room be closed for the time. lectures the principal teachings of the order are given to the sanctum members in the form of monographs which are in manuscri

HAMIL THE ROSICRUCIAN SEER

ays it was removed. he then placed himself under dr boddy of windsor, who tried the homoeopathic system upon him without any benefit. he then exhausted all the medical science within his reach, in addition to the equally efficacious remedies of all the old women in the parish &c. after several months' rest his leg became daily more painful, when in august, 1853, mr laurence moreton, seeing him at the door supported by crutches, unable toputhis foot to the ground, and, as he expressed himself 'in despair of ever walking again' advised mesmerism and offered his services gratuitously.onthe 31st august, 1853, mrl.moreton commenced mesmerising his patient by long passes without contact from head to foot for half an hour, and then local passes were continued every evening for about a month; the

ength a friend advised her to go to the pious solitary, and tell him her griefs: the woman followed his advice, and went to-him. after she had told him all her troubles, he desired her to wait awhile there until he returned and brought her an answer. she sat down to wait, and the man opening a door, went into his closet. but the woman thinking he stayed a long time, rose up, went to the window in the door, lifted up the little curtain, and looking in, saw him lying on a couch like a corpse; she then immediately went back to her place. at length he came and told her that her husband was in london, in a coffee-house which he named, and that he would return very soon: he then told her also the reason why he had been unable to write..thewoman went home pretty much at ease 'what the solitary to

it, and i had no meansofdestroying it.thespirit all this time was gradually getting out of the bottle. i could not think what to do. i took the bottle up, threw it down and broke it; the water of course ran all over the carpet, and i thought for a moment that i had got rid of the spirit,buti was mistaken, for from the water, as it lay on the floor, it rose again much larger than before. i went to the door,buti was afraid to open it; then in an instant i thought he might be only visible to me and not to others, and that if i were with other people he would disappear from me, and i tried the door,butcould not open it. i forgot that i had locked it. again i used the form of dismissal and exorcism, but it was of no use. having done this, i asked him what he wanted. he asked me to test his powe

desire anything evil, and i thought, foolishly, that i could hear, and see, and know what they said, without allowing them to influence me, or without for one moment surrendering myself to their possession. i would not do it again.itwas not the power, but the knowledge that i sought. i was at the time in a house with a good many people in it, and, fearing that someone might interrupt me, i locked the door. before i began i had been obliged to have the glass bottle made to the exact size, and i wrote the name on a vellum band and sealed it on.thisi placed on the table, and very soon without anycall-iused nothing more than the name128therosicrucianseer'i cannot tell you he came out with provisions and stores and will return with the sick and wounded, the captain who brought her out isill''i

HEAVEN HELL

thousand years at least, the scribes and artists of the xviiith dynasty devoted much attention, and the results of their views are set forth in the copies of per-em-hru, or the theban book of the dead, which have come down to us. in one of the oldest copies of per-em-hru, i.e, in the papyrus of nu, 1 is a vignette of the seven arits, or divisions of sekhet-aaru; the portion shown of each arit is the door, or gate, which is guarded by a gatekeeper, by a watcher, who reports the arrival of every comer, and by a herald, who receives and announces his name. all these beings save two have the head of an animal, or bird, on a human body, a fact which indicates the great antiquity of the ideas that underlie this vignette. their names are- arit i. gatekeeper. sekhet-hra-asht-aru. watcher. semetu

ts thereof, it was arranged that he should pass through a series of narrow corridors, which were provided with doors. the pictures which illustrate the passage of the god through this division, or hour, are arranged in three registers, but the actual corridors through which he travelled are drawn across these obliquely. the main corridor is called re-stau. at the end of the first section of it is the door mates-sma-ta (vol. i, p. 63, at the end of the second section is the door mates-mau-at (vol. i, p. 71, and at the end of the third section is the door mates-en-neheh (vol. i, p. 75. an inscription in this last tells us that it is the road by which the body of seker enters and that his form is neither seen nor perceived; hence it is clear that the road by which afu-ra passed through this d

left of the path of afu-ra are a number of "circles" in which dwell the "gods" who have been mummified, and for whom all the prescribed rites and ceremonies have been performed; the greater number of these gods are not well known, and their exact functions are not well understood. the circles on the right are: 1. hetepet-neb-s, 2. hetemet-khemiu, 3. hapsemu-s, 4. sehert-baiu-s, 5. aat-setekau, 6. the door tes-amem-mit-em-sheta-f. as afu-ra passes these gods their doors fly open and those within hear what he says, and they respond with cries which are like unto those of male cats, or the "noise of the confused murmur of the living" or the "sound of those who go down to the battle-field of nu" or the "sound of the cry of the divine hawk of horus" or the "twittering of the birds in a nest of

he says, and they respond with cries which are like unto those of male cats, or the "noise of the confused murmur of the living" or the "sound of those who go down to the battle-field of nu" or the "sound of the cry of the divine hawk of horus" or the "twittering of the birds in a nest of water-fowl" the circles on the left are: 1. sesheta, 2. tuat, 3. as-neteru, 4. aakebi, 5. nebt-semu-nifu, 6. the door tes-khaibitu-tuatiu. the sounds made by the gods in these resemble the "hum of many honey-bees" the "sound of the swathed ones" the "sound of men p. 156 who lament" the sounds "of bulls and other male animals" and the sound of those "who make supplication through terror (vol. i, pp. 170 ff. next: ninth division of the tuat. i. kingdom of osiris according to the book am-tuat sacred texts e

train lightened the darkness with the fire which proceeded from their bodies, and the god himself, taking pity on those to whom the making of offerings on earth had ceased, spoke the words which procured sustenance for them. such acts of grace, however, cannot have been sufficient to secure the happiness of those upon whom they were bestowed, for, with every mention in the texts of the closing of the door of a division after the god has passed through it, we read that the souls who were outside the door uttered cries of lamentation and wailed bitterly. it must be remembered that views such as are here described were held only by the priests of amen-ra, who, as we have seen, tried to show that their god was lord of all the tuats of egypt, and that all the gods of the dead, including even os

HELENA BLAVATSKY NIGHTMARE TALES

after the manner of mr.twemlow "mon dieu! that was in anno domini 1022 "a little later than that- july, 1031, if i rememberrightly" courteously corrected m. de lassa. at this moment the tall footman bowed before m. delessert, and presented the salver containing the card.delessert took it and read "on vous accorde trente-cing secondes, m. flabry, tout au plus" delessertfollowed; the footman opened the door of another room and bowed again, signifying that delessert was toenter "ask no questions" he said briefly "sidi is mute" delessert entered the room and the door closedbehind him. it was a small room, with a strong smell of frankincense pervading it; the walls were coveredcompletely with red hangings that concealed the windows, and the floor was felted with a thick carpet.opposite the door

arpet.opposite the door, at the upper end of the room near the ceiling was the face of a large clock, under it, eachlighted by tall wax candles, were two small tables, containing, the one an apparatus very like the commonregistering telegraph instrument, the other a crystal globe about twenty inches in diameter, set upon anexquisitely wrought tripod of gold and bronze intermingled. by the side of the door stood a man jet black incolour, wearing a white turban and burnous, and having a sort of wand of silver in one hand. with the otherhe took delessert by the right arm above the elbow, and led him quickly up the room. he pointed to theclock, and it struck an alarum; he pointed to the crystal. delessert bent over, looked into it, and saw- afacsimile of his own sleeping-room, everything photo

g photographed exactly. sidi did not give him time to exclaim,but still holding him by the arm, took him to the other table. the telegraph-like instrument began toclick-click. sidi opened the drawer, drew out a slip of paper, crammed it into delessert's hand, and pointed tothe clock, which struck again, the thirty-five seconds were expired. sidi, still retaining hold of delessert'sarm, pointed to the door and led him towards it. the door opened, sidi pushed him out, the door closed, thetall footman stood there bowing- the interview with the oracle is over. delessert glanced at the piece ofpaper in his hand. it was a printed scrap, capital letters, and read simply "to m. paul delessert: thepoliceman is always welcome, the spy is always in danger" nightmare talesan unsolved mystery8 delesser

the state of avitchi, a mental hell. yet one need not be an ascetic toassimilate spiritual life which will extend to the hereafter. all that is required is to try and approach spirit "how so? even when disbelieving in it- i rejoined "even so! one may disbelieve and yet harbour in one's nature room for doubt, however small that room maybe, and thus try one day, were it but for one moment, to open the door of the inner temple; and this will provesufficient for the purpose "you are decidedly poetical, and paradoxical to boot, reverend sir. will you kindly explain to me a little moreof the mystery "there is none; still i am willing. suppose for a moment that some unknown temple to which you have neverbeen before, and the existence of which you think you have reasons to deny, is the 'spiritual

ndent since theporter of the hotel, a semi-respectable old brigand, who, to judge by appearances, had not passed more thanhalf-a-dozen years at the galleys, gravely assured me that all my pains were useless, as my spaniel wasundoubtedly dead and devoured too by this time, the turkish dogs being very fond of their more toothsomeenglish brothers. all this discussion had taken place in the street at the door of the hotel, and i was about to give up the searchfor that night at least, and enter the hotel, when an old greek lady, a phanariote who had been hearing thefracas from the steps of a door close by, approached our disconsolate group and suggested to miss h, oneof our party, that we should enquire of the dervishes concerning the fate of ralph. and what can the dervishes know about my dog?

HELENA BLAVATSKY THE KEY TO THEOSOPHY

to theosophy a clear exposition in the form of question and answer of the ethics, science, and philosophy for the study of which the theosophical society has been founded. h.p. blavatsky preface the purpose of this book is exactly expressed in its title, the key to theosophy, and needs but few words of explanation. it is not a complete or exhaustive textbook of theosophy, but only a key to unlock the door that leads to the deeper study. it traces the broad outlines of the wisdom-religion, and explains its fundamental principles; meeting, at the same time, the various objections raised by the average western inquirer, and endeavoring to present unfamiliar concepts in a form as simple and in language as clear as possible. that it should succeed in making theosophy intelligible without mental

rits" whether disembodied or planetary. but these intelligences are not of the type of the john kings and the ernests who figure in seance rooms. these intelligences guide and control mortals only in rare and exceptional cases to which they are attracted and magnetically drawn by the karmic past of the individual. it is not enough to sit "for development" in order to attract them. that only opens the door to a swarm of "spooks" good, bad, and indifferent, to which the medium becomes a slave for life. it is against such promiscuous mediumship and intercourse with goblins that i raise my voice, not against spiritual mysticism. the latter is ennobling and holy; the former is of just the same nature as the phenomena of two centuries ago, for which so many witches and wizards have been made to

HINE P OVEN READY CHAOS

child-like mien. cry hard enough 52 phil hine and someone will come and comfort us. perhaps we have learnt that through tears, we can control others. sublimation in other words, putting a brave face on it. re-directing the energy into a more acceptable form. but demons are cunning. kick them down the front stairs and they will come sneaking round the back, waiting with spider calm until you leave the door of your mind ajar. intellectualisation displacing feelings with words. a quick lie for the aesthetic becomes a fast buck for the lay analyst. such strategies are normal; that is until they become obsessive: a locked-up loop automatic as breathing. out of control. fantasy fantasy is the cornerstone of obsession, where imagination is trussed up like a battery-farmed chicken; catharsis event

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

nly, of the motley spiritualist groups" when westcott founded the hermetic order of the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and hence without any hindu or buddhist elements. the theosophical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the early male members of the g.d (up to c.i892) were recruited from westcott's friends in the societas rosicruciana in anglia, known to the initiated as the soc. ros, which was exclusively masonic. the s.r.i.a, of which westcott was secretary general, although he became its supreme magus in 1892, was not a masonic lodge but, durin

HP LOVECRAFT A DARK LORE

ling for london, i reembarked at once for the norwegian capital; and one autumn day landed at the trim wharves in the shadow of the egeberg. johansen's address, i discovered, lay in the old town of king harold haardrada, which kept alive the name of oslo during all the centuries that the greater city masqueraded as "christiana" i made the brief trip by taxicab, and knocked with palpitant heart at the door of a neat and ancient building with plastered front. a sad-faced woman in black answered my summons, and i was stung th disappointment when she told me in halting english that gustaf johansen was no more. he had not long survived his return, said his wife, for the doings sea in 1925 had broken him. he had told her no more than he told the public, but had left a long manuscript- of "techni

of the upper windows had been made into a solid plank door. it was a window in the rear of the east gable end, close against the hill; and no one could imagine why a cleated wooden runway was built up to it from the ground. about the period of this work's completion people noticed that the old tool-house, tightly locked and windowlessly clapboarded since wilbur's birth, had been abandoned again. the door swung listlessly open, and when earl sawyer once stepped within after a cattle-selling call on old whateley he was quite discomposed by the singular odour he encountered- such a stench, he averred, as he had never before smelt in all his life except near the indian circles on the hills, and which could not come from anything sane or of this earth. but then, the homes and sheds of dunwich

in the boarded-up second storey. she would never tell what her father and the boy were doing up there, though once she turned pale and displayed an abnormal degree of fear when a jocose fish-pedlar tried the locked door leading to the stairway. that pedlar told the store loungers at dunwich village that he thought he heard a horse stamping on that floor above. the loungers reflected, thinking of the door and runway, and of the cattle that so swiftly disappeared. then they shuddered as they recalled tales of old whateley's youth, and of the strange things that are called out of the earth when a bullock is sacrificed at the proper time to certain heathen gods. it had for some time been noticed that dogs had begun to hate and fear the whole whateley place as violently as they hated and feare

of italians and crawled into the church through the cellar window after trying the doors in vain. they found the dust of the vestibule and of the spectral nave ploughed up in a singular way, with pits of rotted cushions and satin pew-linings scattered curiously around. there was a bad odour everywhere, and here and there were bits of yellow stain and patches of what looked like charring. opening the door to the tower, and pausing a moment at the suspicion of a scraping sound above, they found the narrow spiral stairs wiped roughly clean. in the tower itself a similarly half-swept condition existed. they spoke of the heptagonal stone pillar, the overturned gothic chairs, and the bizarre plaster images; though strangely enough the metal box and the old mutilated skeleton were not mentioned

se upper rear windows looked into blake's study, noticed the blurred white face at the westward window on the morning of the ninth, and wondered what was wrong with the expression. when they saw the same face in the same position that evening, they felt worried, and watched for the lights to come up in his apartment. later they rang the bell of the darkened flat, and finally had a policeman force the door. the rigid body sat bolt upright at the desk by the window, and when the intruders saw the glassy, bulging eyes, and the marks of stark, convulsive fright on the twisted features, they turned away in sickened dismay. shortly afterwards the coroner's physician made an examination, and despite the unbroken window reported electrical shock, or nervous tension induced by electrical discharge

HP LOVECRAFT COOL AIR

has come down in the world. i might never have known dr. mu oz had it not been for the heart attack that suddenly seized me one forenoon as i sat writing in my room. physicians had told me of the danger of those spells, and i knew there was no time to be lost; so remembering what the landlady had said about the invalid's help of the injured workman, i dragged myself upstairs and knocked feebly at the door above mine. my knock was answered in good english by a curious voice some distance to the right, asking my name and business; and these things being stated, there came an opening of the door next to the one i had sought. a rush of cool air greeted me; and though the day was one of the hottest of late june, i shivered as i crossed the threshold into a large apartment whose rich and tastefu

chatter of awed voices i heard a man praying in a deep basso. fiendish things were in the air, and lodgers told over the beads of their rosaries as they caught the odour from beneath the doctor's closed door. the lounger i had hired, it seems, had fled screaming and mad-eyed not long after his second delivery of ice; perhaps as a result of excessive curiosity. he could not, of course, have locked the door behind him; yet it was now fastened, presumably from the inside. there was no sound within save a nameless sort of slow, thick dripping. briefly consulting with mrs. herrero and the workmen despite a fear that gnawed my inmost soul, i advised the breaking down of the door; but the landlady found a way to turn the key from the outside with some wire device. we had previously opened the doo

HP LOVECRAFT DAGON

shipping their ancient stone idols and carving their own detestable likenesses on submarine obelisks of water-soaked granite. i dream of a day when they may rise above the billows to drag down in their reeking talons the remnants of puny, war-exhausted mankind- of a day when the land shall sink, and the dark ocean floor shall ascend amidst universal pandemonium. the end is near. i hear a noise at the door, as of some immense slippery body lumbering against it. it shall not find me. god, that hand! the window! the window! 1998-1999 william johns last modified: 12/18/1999 18:43 1ex oblivione by h.p. lovecraft 1920 when the last days were upon me, and the ugly trifles of existence began to drive me to madness like the small drops of water that torturers let fall ceaselessly upon one spot of t

HP LOVECRAFT HERBERT WEST REANIMATOR

evening advanced; but west persuaded me to aid him in "making a night of it" west s landlady saw us arrive at his room about two in the morning, with a third man between us; and told her husband that we had all evidently dined and wined rather well. apparently this acidulous matron was right; for about 3 a.m. the whole house was aroused by cries coming from west s room, where when they broke down the door, they found the two of us unconscious on the blood-stained carpet, beaten, scratched, and mauled, and with the broken remnants of west s bottles and instruments around us. only an open window told what had become of our assailant, and many wondered how he himself had fared after the terrific leap from the second story to the lawn which he must have made. there were some strange garments i

zed italian than of the police "we d better both go" he whispered "it wouldn t do not to answer it anyway, and it may be a patient- it would be like one of those fools to try the back door" so we both went down the stairs on tiptoe, with a fear partly justified and partly that which comes only from the soul of the weird small hours. the rattling continued, growing somewhat louder. when we reached the door i cautiously unbolted it and threw it open, and as the moon streamed revealingly down on the form silhouetted there, west did a peculiar thing. despite the obvious danger of attracting notice and bringing down on our heads the dreaded police investigation- a thing which after all was mercifully averted by the relative isolation of our cottage- my friend suddenly, excitedly, and unnecessar

gon in the street, but only a group of strange-looking figures bearing a large square box which they deposited in the hallway after one of them had grunted in a highly unnatural voice "express- prepaid" they filed out of the house with a jerky tread, and as i watched them go i had an odd idea that they were turning toward the ancient cemetery on which the back of the house abutted. when i slammed the door after them west came downstairs and looked at the box. it was about two feet square, and bore west s correct name and present address. it also bore the inscription "from eric moreland clapham-lee, st. eloi, flanders" six years before, in flanders, a shelled hospital had fallen upon the headless reanimated trunk of dr. clapham-lee, and upon the detached head which- perhaps- had uttered art

. west was not even excited now. his condition was more ghastly. quickly he said "it s the finish- but let s incinerate- this" we carried the thing down to the laboratory- listening. i do not remember many particulars- you can imagine my state of mind- but it is a vicious lie to say it was herbert west s body which i put into the incinerator. we both inserted the whole unopened wooden box, closed the door, and started the electricity. nor did any sound come from the box, after all. it was west who first noticed the falling plaster on that part of the wall where the ancient tomb masonry had been covered up. i was going to run, but he stopped me. then i saw a small black aperture, felt a ghoulish wind of ice, and smelled the charnel bowels of a putrescent earth. there was no sound, but just

HP LOVECRAFT HYPNOS

e soft medley of drug-magnified sounds-a low and damnably insistent whine from very far away; droning, clamoring, mocking, calling, from the northeast. but it was not that distant whine which robbed me of my faculties and set upon my soul such a seal of fright as may never in life be removed; not that which drew the shrieks and excited the convulsions which caused lodgers and police to break down the door. it was not what i heard, but what i saw; for in that dark, locked, shuttered, and curtained room there appeared from the black northeast corner a shaft of horrible red-gold light-a shaft which bore with it no glow to disperse the darkness, but which streamed only upon the recumbent head of the troubled sleeper, bringing out in hideous duplication the luminous and strangely youthful memor

HP LOVECRAFT THE CALL OF CTHULHU

ng for london, i re-embarked at once for the norwegian capital; and one autumn day landed at the trim wharves in the shadow of the egeberg. johansen's address, i discovered, lay in the old town of king harold haardrada, which kept alive the name of oslo during all the centuries that the greater city masqueraded as 'christiania' i made the brief trip by taxicab, and knocked with palpitant heart at the door of a neat and ancient building with plastered front. a sad-faced woman in black answered my summons, and i was stung with disappointment when she told me in halting english that gustaf johansen was no more. he had not long survived his return, said his wife, for the doings at sea in 1925 had broken him. he had told her no more than he had told the public, but had left a long manuscript- o

HP LOVECRAFT THE CRAWLING CHAOS

l change of climate; but the gigantic and omnipresent palm trees were plainly foreign. the house i had just left was very small- hardly more than a cottage- but its material was evidently marble, and its architecture was weird and composite, involving a quaint fusion of western and eastern forms. at the corners were corinthian columns, but the red tile roof was like that of a chinese pagoda. from the door inland there stretched a path of singularly white sand, about four feet wide, and lined on either side with stately palms and unidentifiable flowering shrubs and plants. it lay toward the side of the promontory where the sea was blue and the bank rather whitish. down this path i felt impelled to flee, as if pursued by some malignant spirit from the pounding ocean. at first it was slightly

HP LOVECRAFT THE LURKING FEAR

d them. then the three of us dragged from another room a wide four-poster bedstead, crowding it laterally against the window. having strewn it with fir boughs, all now rested on it with drawn automatics, two relaxing while the third watched. from whatever direction the demon might come, our potential escape was provided. if it came from within the house, we had the window ladders; if from outside the door and the stairs. we did not think, judging from precedent, that it would pursue us far even at worst. i watched from midnight to one o'clock, when in spite of the sinister house, the unprotected window, and the approaching thunder and lightning, i felt singularly drowsy. i was between my two companions, george bennett being toward the window and william tobey toward the fireplace. bennett

t of torrential rain that shelter became imperative. the extreme, almost nocturnal darkness of the sky caused us to stumble badly, but guided by the frequent flashes of lightning and by our minute knowledge of the hamlet we soon reached the least porous cabin of the lot; an heterogeneous combination of logs and boards whose still existing door and single tiny window both faced maple hill. barring the door after us against the fury of the wind and rain, we put in place the crude window shutter which our frequent searches had taught us where to find. it was dismal sitting there on rickety boxes in the pitchy darkness, but we smoked pipes and occasionally flashed our pocket lamps about. now and then we could see the lightning through cracks in the wall; the afternoon was so incredibly dark th

HP LOVECRAFT THE MUSIC OF ERICH ZANN

se, an iron music-rack, and three old-fashioned chairs. sheets of music were piled in disorder about the floor. the walls were of bare boards, and had probably never known plaster; whilst the abundance of dust and cobwebs made the place seem more deserted than inhabited. evidently erich zann s world of beauty lay in some far cosmos of the imagination. motioning me to sit down, the dumb man closed the door, turned the large wooden bolt, and lighted a candle to augment the one he had brought with him. he now removed his viol from its motheaten covering, and taking it, seated himself in the least uncomfortable of the chairs. he did not employ the music-rack, but, offering no choice and playing from memory, enchanted me for over an hour with strains i had never heard before; strains which must

wish to look out over the wide and dizzying panorama of moonlit roofs and city lights beyond the hilltop, which of all the dwellers in the rue d auseil only this crabbed musician could see. i moved toward the window and would have drawn aside the nondescript curtains, when with a frightened rage even greater than before, the dumb lodger was upon me again; this time motioning with his head toward the door as he nervously strove to drag me thither with both hands. now thoroughly disgusted with my host, i ordered him to release me, and told him i would go at once. his clutch relaxed, and as he saw my disgust and offense, his own anger seemed to subside. he tightened his relaxing grip, but this time in a friendly manner, forcing me into a chair; then with an appearance of wistfulness crossing

night in the day he slept and would admit no one. my liking for him did not grow, though the attic room and the weird music seemed to hold an odd fascination for me. i had a curious desire to look out of that window, over the wall and down the unseen slope at the glittering roofs and spires which must lie outspread there. once i went up to the garret during theater hours, when zann was away, but the door was locked. what i did succeed in doing was to overhear the nocturnal playing of the dumb old man. at first i would tip-toe up to my old fifth floor, then i grew bold enough to climb the last creaking staircase to the peaked garret. there in the narrow hall, outside the bolted door with the covered keyhole, i often heard sounds which filled me with an indefinable dread the dread of vague

s they assumed a symphonic quality which i could hardly conceive as produced by one player. certainly, erich zann was a genius of wild power. as the weeks passed, the playing grew wilder, whilst the old musician acquired an increasing haggardness and furtiveness pitiful to behold. he now refused to admit me at any time, and shunned me whenever we met on the stairs. then one night as i listened at the door, i heard the shrieking viol swell into a chaotic babel of sound; a pandemonium which would have led me to doubt my own shaking sanity had there not come from behind that barred portal a piteous proof that the horror was real the awful, inarticulate cry which only a mute can utter, and which rises only in moments of the most terrible fear or anguish. i knocked repeatedly at the door, but r

, but received no response. afterward i waited in the black hallway, shivering with cold and fear, till i heard the poor musician s feeble effort to rise from the floor by the aid of a chair. believing him just conscious after a fainting fit, i renewed my rapping, at the same time calling out my name reassuringly. i heard zann stumble to the window and close both shutter and sash, then stumble to the door, which he falteringly unfastened to admit me. this time his delight at having me present was real; for his distorted face gleamed with relief while he clutched at my coat as a child clutches at its mother s skirts. shaking pathetically, the old man forced me into a chair whilst he sank into another, beside which his viol and bow lay carelessly on the floor. he sat for some time inactive

HP LOVECRAFT THE OUTSIDER

stasy i have ever known; for shining tranquilly through an ornate grating of iron, and down a short stone passageway of steps that ascended from the newly found doorway, was the radiant full moon, which i had never before seen save in dreams and in vague visions i dared not call memories. fancying now that i had attained the very pinnacle of the castle, i commenced to rush up the few steps beyond the door; but the sudden veiling of the moon by a cloud caused me to stumble, and i felt my way more slowly in the dark. it was still very dark when i reached the grating- which i tried carefully and found unlocked, but which i did not open for fear of falling from the amazing height to which i had climbed. then the moon came out. most demoniacal of all shocks is that of the abysmally unexpected a

HP LOVECRAFT THE PICTURE IN THE HOUSE

ossy rock which served as a dcor-step, i glanced at the neighboring windows and the panes of the transom above me, and noticed that although old, rattling, and almost opaque with dirt, they were not broken. the building, then, must still be inhabited, despite its isolation and general neglect. however, my rapping evoked no response, so after repeating the summons i tried the rusty latch and found the door unfastened. inside was a little vestibule with walls from which the plaster was falling, and through the doorway came a faint but peculiarly hateful odor. i entered, carrying my bicycle, and closed the door behind me. ahead rose a narrow staircase, flanked by a small door probably leading to the cellar, while to the left and right were closed doors leading to rooms on the ground floor. le

vestibule with walls from which the plaster was falling, and through the doorway came a faint but peculiarly hateful odor. i entered, carrying my bicycle, and closed the door behind me. ahead rose a narrow staircase, flanked by a small door probably leading to the cellar, while to the left and right were closed doors leading to rooms on the ground floor. leaning my cycle against the wall i opened the door at the left, and crossed into a small low-ceiled chamber but dimly lighted by its two dusty windows and furnished in the barest and most primitive possible way. it appeared to be a kind of sitting-room, for it had a table and several chairs, and an immense fireplace above which ticked an antique clock on a mantel. books and papers were very few, and in the prevailing gloom i could not rea

gress" of like period, illustrated with grotesque woodcuts and printed by the almanack-maker isaiah thomas, the rotting bulk of cotton mather's "magnalia christi americana" and a few other books of evidently equal age- when my attention was aroused by the unmistakable sound of walking in the room overhead. at first astonished and startled, considering the lack of response to my recent knocking at the door, i immediately afterward concluded that the walker had just awakened from a sound sleep, and listened with less surprise as the footsteps sounded on the creaking stairs. the tread was heavy, yet seemed to contain a curious quality of cautiousness; a quality which i disliked the more because the tread was heavy. when i had entered the room i had shut the door behind me. now, after a moment

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

n a clumsy gothic fashion and having a disproportionately high basement with shuttered windos. thongh the hands of its clock were missing on the side i glimpsed, i knew that those hoarse strokes were tolling the hour of eleven. then suddenly all thoughts of time were blotted out by an onrushing image of sharp intensity and unaccountable horror which had seized me before i knew what it really was. the door of the church basement was open, revealing a rectangle of blackness inside. and as i looked, a certain object crossed or seemed to cross that dark rectangle; burning into my brain a momentary conception of nightmare which was all the more maddening because analysis could not shew a single nightmarish quality in it. it was a living object- the first except the driver that i had seen since

sily, i calculated, cover the necessary distance in a half-hour. studying the grocery youth's map and seeking a route i had not traversed before, i chose marsh street instead of state for my approach to town square. near the corner of fall street i began to see scattered groups of furtive whisperers, and when i finally reached the square i saw that almost all the loiterers were congregated around the door of the gilman house. it seemed as if many bulging, watery, unwinking eyes looked oddly at me as i claimed my valise in the lobby, and i hoped that none of these unpleasant creatures would be my fellowpassengers on the coach. the bus, rather early, rattled in with three passengers somewhat before eight, and an evil-looking fellow on the sidewalk muttered a few indistinguishable words to th

ch doorway; the face for whose horror my conscious mind could not account. it would perhaps have been easier to keep my thoughts from disturbing topics had the room not been so gruesomely musty. as it was, the lethal mustiness blended hideously with the town's general fishy odour and persistently focussed one's fancy on death and decay. another thing that disturbed me was the absence of a bolt on the door of my room. one had been there, as marks clearly shewed, but there were signs of recent removal. no doubt it had been out of order, like so many other things in this decrepit edifice. in my nervousness i looked around and discovered a bolt on the clothespress which seemed to be of the same size, judging from the marks, as the one formerly on the door. to gain a partial relief from the gen

town was southward, i glanced first at the connecting door on the south side of the room. it was designed to open in my direction, hence i saw- after drawing the bolt and finding other fastening in place- it was not a favorable one for forcing. accordingly abandoning it as a route, i cautiously moved the bedstead against it to hamper any attack which might be made on it later from the next room. the door on the north was hung to open away from me, and this- though a test proved it to be locked or bolted from the other side- i knew must be my route. if i could gain the roofs of the buildings in paine street and descend successfully to the ground level, i might perhaps dart through the courtyard and the adjacent or opposite building. to washington or bates- or else emerge in paine and edge

nd with growing insistence. i knew that the time for action had come, and forthwith drew the bolt of the northward connecting door, bracing myself for the task of battering it open. the knocking waxed louder, and i hoped that its volume would cover the sound of my efforts. at last beginning my attempt, i lunged again and again at the thin paneling with my left shoulder, heedless of shock or pain. the door resisted even more than i expected, but i did not give in. and all the while the clamour at the outer door increased. finally the connecting door gave, but with such a crash that i knew those outside must have heard. instantly the outside knocking became a violent battering, while keys sounded ominously in the hall doors of the rooms on both sides of me. rushing through the newly opened c

HP LOVECRAFT THE TOMB

omb in the darkest of the hillside thickets; the deserted tomb of the hydes, an old and exalted family whose last direct descendant had been laid within its black recesses many decades before my birth. the vault to which i refer is of ancient granite, weathered and discolored by the mists and dampness of generations. excavated back into the hillside, the structure is visible only at the entrance. the door, a ponderous and forbidding slab of stone, hangs upon rusted iron hinges, and is fastened ajar in a queerly sinister way by means of heavy iron chains and padlocks, according to a gruesome fashion of half a century ago. the abode of the race whose scions are here inurned had once crowned the declivity which holds the tomb, but had long since fallen victim to the flames which sprang up fro

e hollow; thinking thoughts i need not discuss, and conversing with things i need not name. in years a child of ten, i had seen and heard many wonders unknown to the throng; and was oddly aged in certain respects. when, upon forcing my way between two savage clumps of briars, i suddenly encountered the entrance of the vault, i had no knowledge of what i had discovered. the dark blocks of granite, the door so curiously ajar, and the funeral carvings above the arch, aroused in me no associations of mournful or terrible character. of graves and tombs i knew and imagined much, but had on account of my peculiar temperament been kept from all personal contact with churchyards and cemeteries. the strange stone house on the woodland slope was to me only a source of interest and speculation; and it

ntly changed that night. upon returning home i went with much directness to a rotting chest in the attic, wherein i found the key which next day unlocked with ease the barrier i had so long stormed in vain. it was in the soft glow of late afternoon that i first entered the vault on the abandoned slope. a spell was upon me, and my heart leaped with an exultation i can but ill describe. as i closed the door behind me and descended the dripping steps by the light of my lone candle, i seemed to know the way; and though the candle sputtered with the stifling reek of the place, i felt singularly at home in the musty, charnel-house air. looking about me, i beheld many marble slabs bearing coffins, or the remains of coffins. some of these were sealed and intact, but others had nearly vanished, lea

ad come from sussex in 1640 and died here a few years later. in a conspicuous alcove was one fairly well preserved and untenanted casket, adorned with a single name which brought me both a smile and a shudder. an odd impulse caused me to climb upon the broad slab, extinguish my candle, and lie down within the vacant box. in the gray light of dawn i staggered from the vault and locked the chain of the door behind me. i was no longer a young man, though but twenty-one winters had chilled my bodily frame. early-rising villagers who observed my homeward progress looked at me strangely, and marveled at the signs of ribald revelry which they saw in one whose life was known to be sober and solitary. i did not appear before my parents till after a long and refreshing sleep. henceforward i haunted

he dismisses as the fruits of my lifelong and omnivorous browsing amongst the ancient volumes of the family library. had it not been for my old servant hiram, i should have by this time become quite convinced of my madness. but hiram, loyal to the last, has held faith in me, and has done that which impels me to make public at least part of my story. a week ago he burst open the lock which chains the door of the tomb perpetually ajar, and descended with a lantern into the murky depths. on a slab in an alcove he found an old but empty coffin whose tarnished plate bears the single word: jervas. in that coffin and in that vault they have promised me i shall be buried. 1998-1999 william johns last modified: 12/18/1999 18:455:the tree by h.p. lovecraft 1920 on a verdant slope of mount maenalus

HP LOVECRAFT THE UNNAMABLE

ought forth what was more than beast but less than man- the thing with the blemished eye- and of the screaming drunken wretch that hanged for having such an eye. this much he baldly told, yet without a hint of what came after. perhaps he did not know, or perhaps he knew and did not dare to tell. other: knew, but did not dare to tell- there is no public hint of why they whispered about the lock on the door to the attic stair: in the house of a childless, broken, embittered old man who had put up a blank slate slab by an avoided grave, although one may trace enough evasive legends to curdle the thinnest blood. it is all in that ancestral diary i found; all the hushed innuendoes and furtive tales of things with a blemished eye seen at windows in the night or in deserted meadows near the woods

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ink this case calls for the police. i have a certain idea. mr. aspinwall, this gentleman is a mystic of real attainments. he says he is in the confidence of randolph carter. will it satisfy you if he can answer certain questions which could be answered only by one in such confidence? i know carter, and can ask such questions. let me get a book which i think will make a good test" he turned toward the door to the library, phillips dazedly following in a kind of automatic way. aspinwall remained where he was, studying closely the hindoo who confronted him with abnormally impassive face. suddenly, as chandraputra clumsily restored the silver key to his pocket the lawyer emitted a guttural shout "hey, by heaven i ve got it! this rascal is disguise. i don't believe he's an east indian at all. t

on his shoulder "don't" he whispered "we don't know what we're up against. that other facet, you know- zkauba, the wizard of yaddith" the turbaned figure had now reached the abnormal clock, and the watchers saw though the dense fumes a blurred black claw fumbling with the tall, hieroglyphed door. the fumbling made a queer, clicking sound. then the figure entered the coffin-shaped case and pulled the door shut after it. de marigny could no longer be restrained, but when he reached and opened the clock it was empty. the abnormal ticking went on, beating out the dark, cosmic rhythm which underlies all mystical gate-openings. on the floor the great white mitten, and the dead man with a bearded mask clutched in his hand, had nothing further to reveal* a year passed, and nothing has been heard

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

y one of your spells, lest the associations connected with old things intervene. the new witch should get new candles, new bowls, new everything. around the whole room sprinkle a circle of salt so that the magic act is protected inside. it's best to use coarse salt instead of the refined kind. remain within the protection of the ring of salt for the entire length of the spell. if someone comes to the door while you're casting any spell, you should ignore it. if the telephone rings, ignore it. try to set yourself up so you will have as little distraction as possible. take the phone off the hook to insure no call. you want nothing to break the continuity of your concentration, and if any disturbance should happen, continue with your spell, don't get out of it. stay right there and block out

money on the run. your finances should begin to improve within nineteen days. this is your lifelong money aspect, not the spell you do with the new moon for quick money. for quick money throw brand new coins into your house, from outside, on the day of the new moon, and let them roll wherever they will. don't pick them up for the rest of the month. the chant is "money on the floor, money through the door" it's best to have mint-new coins from the bank, but it doesn't matter what the denominations. remember, wherever they roll, don't touch them for the rest of the month. you don't have to go any further outside than far enough to put your back out of the front door so you're facing in when you throw the coins. 9. orgies there's a special kind of energy derived from uniting with someone sex

you obviously went to some astrologer and paid him to figure out what the planetary positions were at the time of your birth, and what these positions might mean by way of influence- what the conditions were. the planetary pattern indicated a period when you [could] meet men successfully, but only if you got out of the back room and into the sunshine outdoors! the planets won't shove him through the door. if you were looking for a man and a burst of creative energy at that time, you shouldn't have just sat back and waited on the skies. you can't blame a chart for not making your life happen. positive action through witchcraft would be better, but even this requires you to act. dear louise: i'm not complaining, but it has been a very, very lonely life. is there anything you can tell me tha

assive; she is an activist. my husband knows i'm a witch. with reason. we've had a lot of weird things happen to us, and i've told him in advance many things that are going to happen. he knows i'm psychic. he knows that i pick up things before they happen and that i'm somehow aware. there is a metal piece on the gate that jingles when anyone comes in. sometimes i hear the jingle, and i go to open the door, but my husband isn't there. so i put dinner on anyway, and in no more time than it takes to drive up the hill, maybe ten minutes later, he arrives. and, you can figure how it happens: as soon as he reached the bottom of the hill, he had the mental reaction "well, i'm home" and i would pick this up. maybe it will sound just too, too typical of a witch, but i do live in a haunted house. we

mount washington area northeast of downtown los angeles, surrounded by tangled vines and foliage. we know that there were three violent deaths in the family who previously resided there, in close succession, shortly before we moved in. there are many unusual things about the house. we had to remove two doors to rooms inside because they wouldn't stay open. as soon as anyone would enter the room, the door would slam, and it created such a disturbing influence we had to remove them. other ghosts haunt our home too. one persistent ghost comes to mind in support of the belief that such projections may be uncontrolled energy bursts from a restless, living mind also occupying the house. the ghost appeared for the first time shortly after the family returned home from travelling through europe

INITIATION INTO HERMETICS

ides, unaccustomed to your normal body, an occurrence that you ought to avoid in the beginning in order to allow a manifest separation of the mental body. what matters is that you regard yourself as being earthbound. much later, after a long time of practice, you can make use of the rules of the mental sphere. providing the striding up and down in the exercise room has been successful, go through the door as if you were inside your physical body, and try to leave the room, step by step. at first it will be sufficient to go to the hall or the next room, where your repeat the imagination of the objects there, and as soon as you have returned to the physical body, identify these objects with the reality. provided you are quite sure about being able to move about in your mental body and also t

IRISH WITCHCRAFT AND DEMONOLOGY

les, in reading of romances, in singing and piping, in harping, and in other honest solaces of great pleasance and disport. therewith came the said woman of ireland, that clept herself a divineress, and entered the king's court, till that she came straight to the king's chamber-door, where she stood, and p. 56 abode because that it was shut. and fast she knocked, till at the last the usher opened the door, marvelling of that woman's being there that time of night, and asking her what she would 'let me in, sir' quoth she 'for i have somewhat to say, and to tell unto the king; for i am the same woman that not long ago desired to have spoken with him at the leith, when he should pass the scottish sea' the usher went in and told him of this woman 'yea' quoth the king 'let her come tomorrow; be

a spell as he stood before her, feathers sprouted thickly over him, his face became contracted and hooked, a corpse-like smell filled the air, and winnowing the air with beats of its heavy wings a gigantic vulture rose in his stead, and swept round and round the room as if on the point of pouncing upon her. the lady controlled herself through this trial, and another began. the bird alighted near the door, and in less than a minute changed, she saw not how, into a horribly deformed and dwarfish hag, who, with yellow skin hanging about her face, and cavernous eyes, swung herself on crutches towards the lady, her mouth foaming with fury, and her grimaces and contortions becoming more and more hideous every moment, till she rolled with a fearful yell on the floor in a horrible convulsion at t

ht was restored to him by the king of fairies and his company on a hallowe'en night at the town of dublin" at his subsequent meetings with the fairy band he was taught all his knowledge. the spot on which he was struck remained impervious to pain although a pin was thrust into it. the p. 87 unfortunate wretch was cast into prison, and there committed suicide by hanging himself from the "cruik" of the door with his garter or bonnet-string, and so "ended his life miserably with the help of the devil his master" 1 a tale slightly resembling portion of the above comes from the north of ireland a few years later "it's storied, and the story is true" says robert law in his memorialls, 2 "of a godly man in ireland, who lying one day in the fields sleeping, he was struck with dumbness and deafness

hought necessary, and was ready to turn into my house, the constable dismissing the other told me he had something to say to me in private. i looking upon him saw his eyes like the eyes of a cat in the night, did presently conceive that he had a mischief in his heart, yet i resolved not to refuse what he desired, but i keeped a watchful eye upon him, and stayed at some distance; and being near to the door of the church i went in, and invited him to follow me. as soon as he entered within the doors he fell atrembling, and i, awondering. his trembling continuing and growing without any speech, i approached to him, and invited him to a seat, w, herein he could hardly sit. the great trembling was like to throw him out of the seat. i laid my arm about him, and asked him what ailed him? but for

or wench. they wish'd that she might not be wholly destroyed by her; to which she said, it must be another that would help her, and not they that did the harm. and then she said, that there were others, as goody halfpenny and goody dod, in town, that could do these things as well as she, and that it might be one of these that had done the maid wrong. p. 118 "he further saith, that towards evening the door of the prison shook, and she arose up hastily and said, what makest thow here this time a night? and there was a very great noise, as if some body with bolts and chains had been running up and down the room, and they asked her what it was she spoke to, and what it was that made the noise; and she said she saw nothing, neither did she speak, and if she did, it was she knew not what. but th

ISIS UNVEILED

t, and his agony at the delay became extreme. we tried ti. buode the physician to humor the patient, were it for humanity's sake. he only laughed. getting hold with one hand of the old wizard's pulse, he took out his watch with the other, and remarking in french that all would be over in a few momenta, remained ab- sorbed in his professional experiment. the scene wa solemn and appalling. suddenly the door opened, and a young boy entered with the intelligence, addressed to the doctor, that the koum was lying dead drunk at a neighboring village, and, according to hxm tyrdtrt, could not be with "grandfather" till the next day. llie young doctor felt con- fused, and was just going to address the old man, when, as quick as lightning, the znti-hai- snatched his nand from his grasp and raised him

and enjoying transcendent visions, what were the 'chosen* ones about? ezekiel tells us this (ch. viii) when in describing what he saw he says that the form of a hand took him by a lock of his head and transported htm from chaldaea unto jerusalem "and there stood seventy men of the senators of the house of israel 'son of man, hast thou seen what the ancients. do in the dark" inquires the 'lord "at the door of the house of the lord. behold there sat women weeping for tammuz (adonis. we really cannot suppose that the pagans have ever sutpassed the 'chosen' people in certain shameful abominatioru of which their own prophets accuse them so profusely. to admit this truth, one need hardly be a hebrew scholar; let him read the bible in english and meditate over the language of the 'holy' prophets

influence must have been powerful, as we find epiphanius writing more than two centuries later that in his time the followers of marcton were to be found throu^iout the whole world* the danger must indeed have been pressing and great, if we are to judge it by the opprobrious epithets and vituperation heaped upon marcion by the 'great african' that patristic cerberus, whom we find ever barking at the door of the irenaean dogmas. we have but to open his celebrated rdutation of marcion's anttthe e, to acquaint our- selves with the fine-fieur of monkish abuse of the christian school; an abuse so f uthf ully carried on throu^ the middle ages, to be renewed in our present day at the vatican" now, then, ye hounds, ydping at the god of truth, whom the apostle casts out, to all your questions! ili

ery. for our part, we prefer the silence of the ancient heathens. with such a gross, anthropo- morphic, and, as we conceive, blasphemous representation of the first cause, who can feel surprised at any iconographic extravagance in the representation of the christian christ, the apostles, and the putative saints ^th the catholics st. peter becomes quite naturally the janitor of heaven, and sits at the door of the celestial kingdom a ticket-taker to the trinity! in a retigious disturbance which recently occurred in one of the spanish-american provinces, there were found upon the bodies of some of the killed passports signed by the bishop of the diocese end ad- dressed to st. peter, bidding hun "admit the bearer at a true son of the church" it was subsequently ascertained that these unique do

ts were forgotten, if they ever had been known at all to any but a few philosophers; and mr. darwin, with his modem (fucopems, had not even been meutioned in the prophecies. in this case the law of the survival of the fittest was reversed; the neo-plaionixu were doomed to dehrw:tion from the day when they operdy aided with arittoue. at the beginning of the fourth century crowds began gathering at the door of the academy where the learned and unfortunate hypatia ex- pounded the doctrines of the divine plato and plotinus, and thereby im- peded the progress of christian proselytism. she too successfully dis- pelled the mist, hanging over the reugious 'mysteries' invented by the fathers, not to be considered dangerous. this alone would have been sufficient to imperil both herself and her follo

JASMUHEEN THE FOOD OF GODS

prompted by that part of us that is limitless, all knowing and who is here as a divine being who is having a human experience and who wishes us to divine nutrition: the madonna frequency& the food of gods with jasmuheen 20 wake-up and become more aware. when we think like this we stimulate our brain wave patterns into the alpha zone of a more reflective, meditative consciousness which often opens the door for higher knowing to flow through. in this stage we also move into the me and them awareness of yogic duality where we realize we are not the centre of the universe and that others exist and have needs as well and that we can co-exist with these others either in harmony or disharmony. in this field of awareness our choices become apparent and we may start to glimpse the fact that we are

if i had known what was destined for me in the field of the food of gods, first i would have become a doctor, and then i would have become a priest. both would have been so advantageous in dealing with our skeptical world, except that sometimes the naivety of pure faith is one of the requirements to access level 3 of the field of divine nutrition. perhaps too much intellectual knowledge may bind the door of our heart. it has always been demanded of the pioneers of our world that we have courage and trust and faith. for defying the odds, expanding boundaries and challenging the status quo while we maintain personal balance and integrity is an interesting task and one for either the brave hearted or just naive. when i first became public with my experiential research in the level 3 field of

al love that surrounds our planet, and is woven through our planet s heart, and we can feed off or draw nourishment from this grid. in essence the true food of gods is unconditional love and the more we love ourselves unconditionally, and others unconditionally, the easier accessing this type of nutrition becomes. for those who say it s too hard to love others unconditionally i recommend you open the door to this force by beginning with the loving of a pet. the creation of a close and loving bond with an animal such as a cat or dog or rat for example allows us just a glimpse of what unconditional love, is particularly when we take the time to appreciate the gifts that relating closely with these creatures can bring. albert einstein once wrote: a human being is a part of the whole, called b

ld of familiarity that still is a part of me, yet how i can also extend my field to now include my ashram apartment, which is also my divine mother monastery on the hill with its sea breezes and invitation to be fit. i look around at all that we have achieved over the last decade as i have experimented with my fitness and pushed myself to extremes, and rested and then pushed again; how we ve held the door open to controversy and been bathed uncomfortably in its gray light and quietly closed it again. now finally able to bundle all the work up into the planetary peace program and the divine nutrition game, there is a sense of completion and also peace and all is well with my world. the art of creating the perfect external environment that can nourish us deeply can be helped by the ancient t

ter planes. all the proteins, minerals and vitamins we need to self regenerate, maintain peak health and longevity. it is also common for people to experience toxic dumping from an impure system as they begin to lighten up their diet. all we recommend is that you be aware of your thought patterns and be prepared to re-program yourself out of any limiting beliefs which is the first step to opening the door to the divine nutrition reality. divine nutrition program. techniques no. 19a, b, c, d& e: as part of your shaman, yogic training i also recommend the following: a) learn to move comfortably through your home in the dark. this is night vision training. b) learn to do things. e.g. making a meal, or a cup of tea or washing dishes etc. without your actions making a noise. this is a zen exerc

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

tention; and when he had completed his tour of the gallery, he expressed his satisfaction by telling the signior that he had never seen a finer collection, considering the number of pieces. they were now in signor gualdi s own chamber, the last of his set of rooms, and they were just on the point of turning to go out sand bidding adieu, and gualdi was courteously removing the tapestry from before the door to widen the egress, when the nobleman, who had paused to allow him thus to clear the way, by chance cast his eyes upwards over the door, where there hung a picture with the curtain accidentally left undrawn, evidently of the stranger himself. the venetian looked upon it with doubt, and after a while his face fell; but it soon cleared, as if with relief. the gaze of the daughter was also

ng up of atoms, and in the blasting out of them that which holds them, which then, as secret spirit, spring compelled to sight, and as instantly dies, except to the 76 the rosicrucians. immortal eyes, which receive it (in the supernatural) on the other side. the fire-philosophers maintained that we transcend everything into fire, and that we lose it there in the flash; the escape of fire being as the door through which everything disappears to the other side. in their very peculiar speculations, and in this stupendous and supernatural view of the universe, where we think that fire is the exception, and is, as it were, spotted over the world (in reality, to go out when it goes out, they held that the direct contrary was the truth, and that we, and all things, were spotted upon fire; and tha

bove religions all the creeds of fire were exceedingly similar in their nature; that they were all fortified by rites, and fenced around with ceremonies; and that, associated as they were with, mysteries and initiations, the disciple was led through the knowledge of them in stages, as his powers augmented and his eyes saw, until, towards the last grades (as he himself grew capable and illuminate, the door was closed upon all afterpressing and unrecognised inquirers, and the admitted one was himself lost sight of. chinese pagodas. 89 there was a great wave to the westward of all knowledge, all cultivation of the arts, all tradition, all intellect, all civilisation, all religious belief. the world was peopled westwards. there seems some secret, divine impress upon the world s destinies and

e church of st. lazaro and the church of st. stephen at genoa, at that of st. francisco at pisa, at the church of brixen in the tyrol, at a church in (and at the cathedral of) augsburgh, where the black figures are as large as life, at the borghese chapel in rome, at the church of santa maria maggiore in the pantheon, and in a small chapel at st. peter s, on the right-hand side, on entering, near the door. the reader can make references in his memory to these places, if he be a traveller. the writer, who goes by the name of dionysius areopagita, teaches that the highest spiritual truth is revealed only to those who have transcended every ascent of every holy height, and have left behind all divine lights and sounds and heavenly discoursings, and have passed into that darkness where he real

oman's diamond-shaped "lozenge" as thus: a is the shield of arms, or spade, or spada, or male implement, on man's own side, or dexter side; b is the lozenge, or distaff, or article representative of woman s work, on her proper side, or the left or sinister side. the chalice as a symbol. 245 a chalice is, in general, the sign of the priestly order. the chalice on the tombstone of a knight, or over the door of a castle, is a sign of the knights templars, of whom st. john the evangelist was the patron saint. the cup was forbidden to the laity, and was only received by the priests, in consequence of the decree of pope innocent iii, a.d. 1215. it means the s.s, or holy spirit, to which we have frequently adverted. we have carefully inspected that which has been designated the crux antiquariorum

JESSUP MK THE CASE FOR THE UFO

ve and thirteen were playing. i saw these children take refuge from the rain under the roof of a stable, in which were twenty-five oxen. in the courtyard grew a poplar. suddenly there appeared a globe of fire, the size of an apple, near the top of the poplar. we saw it descend branch by branch, and then down the trunk. it moved along the courtyard very slowly, picking its way, and came through to the door where the two children stood. one of them touched it. immediately a terrible crash shook the entire farm to its foundation. the children were thrown back, uninjured but eleven of the oxen were felled dead" in the town of gray, on july 7, 1886, a luminous ball from thirty to forty centimeters in diameter jumped to the roof of a home and ripped off the corner. in this case, unlike so many o

K AMBER THE BASICS OF MAGICK

d clairvoyance or picturing of remote surroundings. if you can experience the feeling of being there, so much the better. although this technique is essentially mental projection, it is possible to deepen mental projection into astral projection through (you guessed it) visualization. crowley taught a similar technique: a) visualize a closed door on a blank wall, b) imagine a meditation symbol on the door, c) visualize the door opening and yourself entering through it. and j.h. brennan describes similar techniques wherein the door is shaped and colored like a tattva, or alternately, a chosen tarrot card is visualized and the student visualizes entering into it. 5) guided imagery- in many respects similar to visualization. except in this case, there is a guide (or perhaps a voice on tape) d

KETAB E SIYAH

lord to make his own report and apology. before the portal of the canopy to which removed was the throne and king of heaven he came to the two sentries, set at either side 192 of the entrance to the tent of shining silver cloth and ruddy silk, dyed as though with blood to recall that which had been shed and spilt to honour heaven and its tyrant-king in past battle. the two knights that did guard the door were arrayed in plate and the colours of the tent were apparent on shield and mantle both. before the coming of the prince of heaven whose hands and arms were yet wet with blood that he spilt in vengeance of his own error, slaying brother elohim in wrath. thus raphael passed through into god's presence and once more abased himself before his king, kneeling as he would have my children kne

scried others entombed as now lamech was entombed within the earth, ancient beastlings of ancient days caught within the glassy sepulchre. when the body had been anointed with precious oils to preserve the noble flesh from death's corruption and rightful libations had been poured out to honour the spirit of the monarch then the tomb was sealed once more and drum-beating wizards chased demons from the door. thus was the manner of lamech's homecoming. now caravans were sent forth from the city's gates to bear to far shurupuk a wealth of riches by which to by the favour of the new king and thus honour the mercy he had shown to the armies that he had vanquished. a hundred mules bearing on their backs grain and wine, gold and silver and the hides of beasts. thus was the kindness of utanapishtim

KNOWLEDGE LECTURE ONE

to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical ba

re. the princes of the gates in their glory. the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolizing justice and firey power. the door leaf which completes the right hand of a stall is called "posessor of truth controlling the feet" while that on the left is "possessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initia

taken into the ante-chamber of the temple and there stripped and blind-folded, he had to grope for the entrance of the hall, and having found it he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that form of sin over wh

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ooms, a pleasantlooking man is busy in the kitchen. he is preparing a meal for his long-awaited guest. while hovering over the pots and pans, he reminds himself of the delicacies his guest so enjoys. the host s joyous anticipation is very evident. gracefully, with the moves of a dancer, he fills the table with five different courses. next to the table are two cushioned chairs. there is a knock on the door, and the guest enters. the host s face brightens at the sight of the guest and he invites him to sit at the dining table. the guest sits down and the host looks at him fondly. the guest regards the delicacies in front of him and sniffs them from a courteous distance. it is apparent that he likes what he sees, but he expresses his admiration with tactful restraint, not revealing that he kn

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

i, the world where the soul was blended with immortal spirit, and thereafter established for ever; so this was the figure of stability. at the entrance of the lodge there were always two guards armed with knives; the outer was called the watcher, the inner was known as the herald(*ibid, p. 47) the candidate was divested of most of his clothing, and entered with a c c t c and h c w c he was led to the door of the temple, and there asked who he was. he replied that he was shu, the gsuppliant h or gkneeler, h coming in a state of darkness to seek for light. the door was an equilateral triangle of stone, which turned on a pivot on its own centre. 11. as the candidate entered he trod on the square, and, in so doing, it was supposed that he was treading on, and leaving, the lower quaternary or p

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 signification to these two pillars; i can only say that in the course of a prolonged investigation by means of the inner sight we found no trace of the attribution of any such meaning. 1

s the candidate that internally he was prepared to be made a mason in his heart by having a preconceived good opinion of the order, a wish to be ranked among its members, and a desire for knowledge. further-more, in the first lecture the questioner asks: gwhat come you here to do? h and the answer is: gto learn to rule and subdue my passions, and to make further progress in masonry. h 485. before the door is opened to his knock the candidate has to convince the i.g. that he is rightly prepared in his mind and heart, as well as in external form. he comes, announces the t, of his own free will and accord, humbly soliciting to be admitted to the mysteries and privileges of ancient freemasonry, and hopes to obtain them by the help of god, and the t c of g c r c, being free. no man can tread th

n due course. the i.g. receives him between the two p c s and touches his 1 c b c with the p c, of the p c, asking him whether he feels anything. receiving an affirmative reply he then gives the candidate the solemn warning that the remembrance of this action should always operate as a reminder if he should ever be in danger of forgetting his o. to guard the s c s of freemasonry. 494. just inside the door of the lodge stand the s. and j.d.s with crossed w c s, representing thereby the triangular door of the ancient egyption lodge, and also the first of the symbolical portals through which the candidate has to pass. as he stands within that portal the candidate is directed to bow his head as a further token of the humility which should mark the aspirant. from the emblematical point of view

ld fall into ruin. the rule that service is the highest ideal in life was thus initiated by the most high, and it is the plain duty of those who would be his faithful servants to follow in his steps. 605. the five s c s 606. the candidate must now advance to the east by the proper s c s. these are five, and are taken as though ascending a winding staircase, which in the t c b c brings the f.c. to the door of the middle chamber of the temple. with regard to the middle chamber major meredith sanderson writes as follows: 607. this term is a misreading of the original hebrew, and is admitted as such by all authorities. the correct reading of i. kings vi, 8, is as follows: gthe door for the lowest row of chambers (not efor the middle chamber f) was in the right side of the house, and they went

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ferent forms, most of which have influenced freemasonry to a greater or a lesser extent. widely spread as they were, their unity of origin is to be seen in the fact that they had a certain framework which was always the same, although they showed divergences in minor matters. in those days, just as at the present time, a bro. from a foreign jurisdiction who wished to visit had to prove himself at the door of the lodge; for whatever differences there may have been in the outer forms of the ritual, the s s were always the same, for these are the keys to the sacramental powers lying behind all the systems of the mysteries alike. 209. life in ancient crete 210. one of the most striking instances of this unity is to be found in crete, where the comparatively recent discoveries of sir arthur eva

number to eight, binding them by certain definite rules. 716. the brethren then went forth to the world, leaving only two of their number to remain with the head of the order. in due time, christian rosenkreutz died, and was buried very secretly in the tomb prepared for him, his resting-place remaining unknown even to members of the fraternity. 717. at a later period, a seeming accident revealed the door of the tomb, upon which was written in great letters: post cxx annos patebo- after a hundred and twenty years i will come forth. in the midst of the tomb there shone a blazing star, and upon the altar in the centre of the vault these significant words were engraved: a.c.r.c. hoc universi compendium unius mihi sepulchrum feci- i have made this my tomb a compendium of the universe. beneath

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

ld is located under an old, run-down southern mansion. when the spirits become disturbed, they terrorize the hotel guests. other movies about the entrance to the underworld are: amityville 3d, the amityville horror, highway to hell, the gate, the sentinel, the devil s daughter, and many animated cartoons. alice in wonderland also depicts a portal to an underworld through which alice falls. beyond the door a young woman living in san francisco discovers she is going to bear satan s child. given the headturning and other lame effects, it seems that this 1975 film was intended to be a blend of rosemary s baby and the exorcist. bill& ted s bogus journey following an exorcism, bill and ted are sent into an adolescent hell from which they escape through a portal of flames. this 1991 comedic fant

s is why, to take some alternate examples, there is so much humor about sex, religion, politics, and lawyers. sometimes anxiety-producing topics are blended together. in one popular joke, for example, st. peter wakes up one morning, looks down the hill toward hell, and notices that the fence separating the two realms has been moved uphill several hundred yards. upset, he walks downhill, knocks on the door of hell, and demands to speak with the devil.when satan comes out, he explains that he had decided to move the fence because, after all, heaven is receiving only a very few new residents, while people are standing in line to get into hell. st. peter, however, refuses to accept this line of reasoning, pointing out to the prince of darkness that altering the boundary is against the rules. t

ad decided to move the fence because, after all, heaven is receiving only a very few new residents, while people are standing in line to get into hell. st. peter, however, refuses to accept this line of reasoning, pointing out to the prince of darkness that altering the boundary is against the rules. the exchange then heats up. finally, with the devil still refusing to budge, st. peter storms out the door, exclaiming, o.k. then! i ll see you in court! whereupon satan laughs and retorts, where are you going to find a lawyer! implying, of course, humor 119 that hell has a monopoly on members of that particular profession. the devil s association with sex has also made him a favorite emblem of sensuality. the familiar term horny, for instance, refers simultaneously to satan s horns and to his

LIBER CORDIS CINCTI SERPENTE

cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss is the key to the infinite sleep and lucid, the sleep of shi-loh-am. liber cordis cincti serpente svb figvra ynda 17 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. there are purse-proud penniless ones that stand at the door of the tavern and revile the guests. 13. the guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them. 14. only the inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v

LIBER CXCVII STORY OF SIR PALAMEDES

out one menace that he fears. no sooner shall the heroes die than, ere their flesh begin to rot, the heathen turns his raving eye to caerlon and camelot. king arthur in ignoble sloth is sunk, and dalliance with his dame, forgetful of his knightly oath, and careless of his kingly name. befooled and cuckolded, the king is yet the king, the king most high; and on his life the hinges swing that close the door of chivalry. liber cxcvii 10 .sblood! shall it sink, and rise no more, that blaze of time, when men were men? that is thy question, warrior sir palamede the saracen! 11 iv now, with two score of men in life and one fair babe, sir palamede resolves one last heroic strife, attempts forlorn a desperate deed. at dead of night, a moonless night, a night of winter storm, they sail in dancing dr

t health .god.s way is not as man.s (quoth lancelot .yet, may god send him back this day, his quest achieved, to camelot .amen. they cried, and raised the bowl; when.the wind rose, a blast as hot as the simoom, and forth did roll a sudden thunder. still they stood. then came a bugle-blast. the soul liber cxcvii 96 of each knight stirred. with vigour rude, the blast tore down the tapestry that hid the door. all ashen-hued the knights laid hand to sword. but he (sir palamedes) in the gap was found.god knoweth.bitterly weeping. cried arthur .strange the hap! my knight, my dearest knight, my friend! what gift had fortune in her lap like thee? embrace me .rather rend your garments, if you love me, sire (quod he .i am come unto the end. all mine intent and my desire, my quest, mine oath.all, all

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

rch with his peacocks! we pose life with the question why? and the first answer is: to obtain the knowledge and conversation of the holy guardian angel. 16 liber cxlviii to attach meaning to this statement we must obtain that knowledge and conversation: and when we have done that, we may proceed to the next question. it is no good asking it now. gthere are purse-proud penniless ones that stand at the door of the tavern and revile the guests. h1 we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the rich man gets no enjoyment from his wealth. good, then. let us obtain the volume entitled gthe book of the sacred magic of abramelin the mage h; or the magical writings of that holy illuminated man of god, captain fuller, and carry out fully their ins

LIBER DCCCLX JOHN ST

ure, to invoke the angel, within the pyramid already duly prepared by 671. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought.ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid. i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from 671 a perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various god-forms. then let that ritual be a constant and perfect link betw

or my lack of concentration. and i could doubtless go on gloriously, but that another disaster has occurred! enter maryt, sitting and clothed and in her right mind.or comparatively so! 11.38. i suppose, then, i must quit the game for a minute or two. 11.56. got rid of her, thank god. i may say in self-defence that i would never have let her in but for the accident of my being outside the room and the door left open, so that she was inside on my return. let me get into .sana. john st. john 43 the fifth day 12.26. so beginneth the fifth day of this great magical retirement. with two and twenty breath-cycles did i begin. this practice was a little easier; but not much better. it ought to become quite simple and natural before one devotes the half-minute of kumbhaka (breath held-in, when one i

the beginning.?2 it is as silly as rising at midnight, and saying .i will go out and sleep in the sun. but i am an irishman, and if you offer me a donkey-ride at a shilling the first hour and sixpence the second, you must not be surprised at the shrewd silliness of my replying that i will take the second hour first. 1 [see the fama fraternatis, the first rosicrucian manifesto. the inscription on the door of the vault of christian rosenkreutz was there said to be .post cxx annos patebo (after 120 years i shall manifest. 120 is equated with .lux crucis (the light of the cross) by various methods of qabalistic analogic] 2 [liber lxv, ii. 62] john st. john 63 but that is always the way; the love of besting our dearest friends in a bargain is native to us: and so, even in religion, when we are

ese evil planets, smiling and frowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith .i. denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be inserted in the word ani .i. giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s..this name is a bad one. dweller beside the pylon is a better term; for he is not in the straight path, which is liber dccclx 80 simple and easy and open. he is never .overcome;

an hangeth, and daleth is love supernal, that if it be inserted in the word ani .i. giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s..this name is a bad one. dweller beside the pylon is a better term; for he is not in the straight path, which is liber dccclx 80 simple and easy and open. he is never .overcome; to meet him is the proof of having strayed. the key fits the door perfectly; but he who is drunken on the bad wine of sense and thought fumbles thereat. and of course there is a great deal of door, and very little key-hole, who dost use my very love of adonai to destroy me! yet how shall i approach him, if not with reverent joy, with a delicious awe? i must wash his feet with my tears; i must die at his gateway; i must. i know not what. adonai, be thou

LIBER LLL PARADIGMAT PIRATE

. once you have collected twelve dreams, begin looking for and categorizing dream signs. dream signs are distinctive moments in dreams that betray the fact that we are dreaming. they can range from unusual thoughts to weird objects or to extreme non sequiturs. some examples to look out for: 1. i thought that i didn ft want the car to crash and it suddenly swerved back on the road. 2. when i found the door locked, i wished it open. 3. i could see perfectly without my glasses or contact lenses. 4. people at work threw tomatoes at me. 5. the hairdresser shot one of the customers. 6. my wife was cooking the dogs. 7. the tuna in the refrigerator lit up. 8. dreaming of being a member of the opposite sex. 9. dreaming of being someone famous. 10. someone/thing morphs in front of you. 11. a giant w

LIBER LVII

e expects a number to assist one in the search for truth, or the redemption of the soul, or the formulation of the rosy cross (i am supposing that the reader is sufficiently acquainted with the method of reading a name by its attributions to understand how, once a message is received, and accredited, it may be interpreted) thus if i ask .what is knowledge. and receive the answer .tod. i read it d the door, o matter, t darkness, by various columns of 777 (to choose the column is a matter of spiritual intuition. solvitur ambulando67. but here i am only dealing with the .trying of the spirits, to know whether they be of god. suppose now that a vision purporting to proeed from god is granted to me. the angel declares his name. i add it up. it comes to 65. an excellent number! a blessed angel!

LIBER LXVII THE SWORD OF SONG

to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur which they had forged with infinite pains and skill.the method of allegorical interpretation. this mighty .two handed engine at the door. of the theologian is warranted to make a speedy end of any and every moral or intellectual difficulty, by showing that, taken allegorically, or, as it is otherwise said .poetically. or .in a spiritual sense. the plainest words mean whatever a pious interpreter de sires they should mean (huxley .evolution of theology..a.c. introduction iii if the student has advanced spiritually so that h

your memories? they say you paint.i think you should one day take me to seek your studio. tell me, when all your work goes right, painted to match some inner light, what of the outer world you know! surely, your best work always finds itself sole object of the mind.s. in vain you ply the brush, distracted by something you have heard or acted. expect some tedious visitor. your eye runs furtive to the door; your hand refuses to obey; you throw the useless brush away. i think i hear the word you say! i practice then, with conscious power watching my mind, each thought controlling, hurling to nothingness, while rolling the thunders after lightning.s flower* see his remarks upon the rational piano, and the conclusions to which the evidence of its senses would lead it. 595 600 605 610 615 620 6

k place, and it was there too that he was apprehended after the murders which he describes so faithfully in .abysmos. he had just finished this poem with a shriek of triumph, and had read it through to the appalled mathilde .avec des yeux de flamme et de gestes incoh rentes. when, foaming at the mouth, and .hurlant de blasph mes indicibles. he fell upon her with extraordinary violence of passion; the door opened, officers appeared, the arrest was effected. he was com-mitted to an asylum, for there could be no longer any doubt of his complete insanity; for three weeks he had been raving with absinthe and satyriasis. he survived his confinement no long time; the burning of the asylum with its in-mates was one of the most terrible events of the war of 1870. so died one of the most talented en

isolation is to be utterly deplored. may i entreat men of science to conquer the prejudices natural to them when the justly despised ideas of mysticism are mentioned, and to attack the problem ab initio on the severely critical and austerely arduous lines which have distinguished their labours in other fields. a. c. more, though the establishment of this new estate of consciousness seems to open the door to a new world, a world where the axioms of euclid may be absurd, and the propositions of keynes* untenable, let us not fall into the error of the mystics, by supposin that in this world is necessarily a final truth, or even a certain and definite gain of knowledge. but that a field for research is opened up no sane man may doubt. nor may one question that the very first fact is of a natu

LIBER MMCMXI NOTE ON GENESIS

same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door* of venus, d, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of* as above, so below; wherefore saith the holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreove

LIBER XCV THE WAKE WORLD

ke that till there was nothing left at all. then i said it would get smaller and smaller and crush the meadow and the palace, and i think perhaps i began to cry. but my fairy prince said .don.t be such a silly. and i wasn.t old enough to understand all that it meant, but one day i should; and all one had to do was to be as glad as glad. so he kissed me, and we got off the horse, and he took me to the door of the house, and we went in. it was frightfully dark in the passage, and i felt tied so that advenit adonai. regnum spatii palatium otz chiim draco ylt ceremonium 0 =0 liber xcv 6 i couldn.t move, so i promised to myself to love him always, and he kissed me. it was dreadfully, dreadfully dark though, but he said not to be afraid, silly! and it.s getting lighter, now keep straight forward

LIBER XLI THIEN TAO

n times the age of kwaw in units of the span of his hand. the walls were tremendously thick, and there was only one door and two windows, all in the eye of the sunset. one cannot describe the inside of the building, because to do so would spoil the fun for other people. it must be seen to be understood, in any case; and there it stands to this day, open to anybody who is strong enough to force in the door. but when they asked for kwaw, he was not to be found. he had left trained men to carry out the discipline and the initiations, these last being the chief purpose of the building, saying that he was homesick for the lions and lizards of wei-hai-wei, and that anyway he hadn ft enjoyed a decent swim for far too long. there is unfortunately little room for doubt that the new and voracious sp

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

ood to the wolves, as he lives on wine alone. the name is simply the definite form of an adjective. see also freki, odin gestumblindi (one-blind-to-guests) a name taken by odin when he participates in a riddling contest in hervarar saga ok heidreks konungs. a man called gestumblindi has been summoned by his enemy, king heidrek. seeking help, he sacrifices to odin. that night a stranger arrives at the door, says deities, themes, and concepts 139 stamped gold foil from helgo, sweden, showing a couple embracing (statens historiska museet, stockholm) his name is gestumblindi, and changes places with the original gestumblindi. this second gestumblindi, clearly odin in disguise, goes to heidrek and elects to propound riddles rather than to be judged by heidrek fs wise men. gthat is right and pro

LOGOMACHY OF ZOS

s are a form of human logic. an arbitrary thesis which of itself evolves nothing and proves only possibility. the seeing of an object is the presence of an idea in thought c amidst the chaos of spacio-temporal phenomena we are sense-blasted, shaken to our very depths by arguments of good and evil. 0 .k m. do this: adumbrations of the conceivability of our immanence is lost. darken your room, shut the door, empty your mind. you are still in great company. the numen and your genius, with all their media, and a host of elementals and ghosts of your dead loves. are there! they need no light by which to see, no words by which to speak, and no motive for communication except your own purely formed desire. not what we believe, but how deeply and sincerely is the question: without belief nothing c

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

tive scientific principles. the problem, of course, is that many people have a deeply felt aversion to math. this means that, in the absence of the crisp language of mathematics, many ambiguities in the exposition of science cannot be avoided. in the end, this also means that the public is asked to trust the conclusions of science without the benefit of demonstrations. needless to say, this opens the door to dogmatic, miraculous, or poor metaphorical explanations of natural phenomena, all under the guise of critical thinking. what is to be done? surely, the teaching of math could be vastly improved. in addition to consumers math, which teaches students how to calculate and handle change, simple statistical principles could be taught by using tossed coins. further, the study of a few differ

MACNULTY W KIRK KABBALAH AND FREEMASONRY

tral column. faith, the first principal round is the appropriate attitude for the apprentice. he has no experience of his own on which to base his expectations; he must place his faith in the deity and in the integrity of the more experienced brethren who will teach him. the path between hod and nezah represents the threshold of ordinary consciousness, and i have indicated that it represents also the door of the lodge. that is the door on which the candidate knocks when he joins the order; and it is the material which he will find beyond this door, in the realm of his own unconscious, that he promises to keep secret. kabbalistically, the great lower figure 11. the tree of life with masonic symbols of the first degree. triad of hod, nezah and malkhut represents the level of consciousness or

ficers of a lodge are seven in number, and in this interpretation they represent the seven levels of consciousness on the central column of the tree. upon the central column we see the masonic jewels (shown in light blue) which designate those officers of the lodge who work on, or supervise, the ground floor.54 at malkhut is the tyler, and his jewel is a sword. he is the sentry who stands outside the door of the lodge and keeps off intruders. his function is analogous to that of the central nervous system which is a highly selective filter of the physical stimuli with which we are constantly bombarded. he is directly responsible to the inner guard, a second sentinel whose jewel is two swords, crossed. the inner guard's post is inside the door of the lodge. i have placed him at yesod. like

is self has individuated. there is a ritual examination involved in passing this guard; and the ritual makes it quite clear that, if one attempts to climb these interior stairs without the appropriate motive and without doing the necessary preliminary work, he will find himself in very serious trouble. at the top of the stairs there is a porch which leads to a room called the middle chamber.59 at the door we see the senior warden who presides over that place. in this picture the winding stairs, as they are called, consist of fifteen steps. earlier tracing boards, such as the one in figure 13 (c. 1801, and the one in the frontispiece from masonic miscellanies (figure 4, show only seven steps. i think that this is not the major change that it might seem to be. in one way or another the ritua

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

count of the descent of neas, to the gate of hell under the guidance of the sibyl. of that part of the ritual portrayed above the immortal poet writes "full in the midst of this infernal road, an elm displays her dusky arms abroad; the god of sleep there hides his heavy head and empty dreams on ev'ry leaf are spread. of various forms, unnumber'd specters more; centaurs, and double shapes, besiege the door: before the passage horrid hydra stands, and briareus with all his hundred hands: gorgons, geryon with his triple frame; and vain chim ra vomits empty flame. the chief unsheath'd his shining steel, prepar'd, tho seiz'd with sudden fear, to force the guard. off'ring his brandish'd weapon at their face, had not the sibyl stop'd his eager pace, and told him what those empty phantoms were; fo

e occasion of great rejoicing, at which time he was hailed as a "redeemer" of his people. with outspread wings, ishtar, the daughter of sin (the moon, sweeps downward to the gates of death. the house of darkness--the dwelling of the god irkalla--is described as "the place of no return" it is without light; the nourishment of those who dwell therein is dust and their food is mud. over the bolts on the door of the house of irkalla is scattered dust, and the keepers of the house are covered with feathers like birds. ishtar demands that the keepers open the gates, declaring 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

mporary, a body--that of a young and beautiful girl with long golden hair--was found floating in an unknown transparent liquid and as well preserved as though death had occurred but a few hours before. about the interior of the vault were a number of significant objects, which included several lamps, one of them alight. those entering the sepulcher declared that the draft caused by the opening of the door blew out the light and the lamp could not be relighted. kircher reproduces an epitaph "tulliolae filiae meae" supposedly found in the tomb, but which montfaucon declares never existed, the latter adding that although conclusive evidence was not found, the body was generally believed to be that of tulliola, the daughter of cicero. ever-burning lamps have been discovered in all parts of the

er of cicero. ever-burning lamps have been discovered in all parts of the world. not only the mediterranean countries but also india, tibet, china, and south america have contributed records of lights which burned continuously without fuel. the examples which follow were selected at random from the imposing list of perpetual lamps found in different ages. plutarch wrote of a lamp that burned over the door of a temple to jupiter ammon; the priests declared that it had remained alight for centuries without fuel. st. augustine described a perpetual lamp, guarded in a temple in egypt sacred to venus, which neither wind nor water could extinguish. he believed it to be the work of the devil. an ever-burning lamp was found at edessa, or antioch, during the reign of the emperor justinian. it was i

iration for the transcendent genius of their teacher. edouard schure, in his pythagoras and the delphic mysteries, relates the following incident as illustrative of the bond of fellowship uniting the members of the pythagorean school "one of them who had fallen upon sickness and poverty was kindly taken in by an innkeeper. before dying he traced a few mysterious signs (the pentagram, no doubt) on the door of the inn and said to the host 'do not be uneasy, one of my brothers will pay my debts' a year afterwards, as a stranger was passing by this inn he saw the signs and said to the host 'i am a pythagorean; one of my brothers died here; tell me what i owe you on his account" frank c. higgins, 32, gives an excellent compendium of the pythagorean tenets in the following outline "pythagoras' t

MASTERING WITCHCRAFT

sires. now in order to assemble this machinery in the first place and then make it move, you are going to have employed your burning will, rock-firm faith, and virulent imagination in equal, strenuous amounts. you will have slaved away to work yourself into the right intense frame of mind where it would be inconceivable that the magic could possibly fail. now supposing at just that precise moment the door to your place of working were to open and your husband or maybe your mother-in-law were to confront you, uttering words to the effect of "audrey! what are you doing dressed up like that in here? and why haven't you got any lights on? you'll strain your eyes. and what's all that terrible smoke? are you trying to set the place on fire" total anticlimax. and probably the finish of your witch

prove such a barrier to it? no, the chief reason for the nudity is a psychological one, the state of release from tension, mundane cares, and sexual inhibition is the aim being striven for here. so if you feel that wearing no clothes may put you in the frame of mind where your magic will work all the better, then that is what you must indeed do. careful though! remember prying mother-in-law. lock the door! however, for those who live in chilly climates or who aren't enchanted by the idea of naked frolics, the tabard is the alternative. this at its simplest is a long piece of fairly heavy black material, folded double, with a hole for the head cut at the top, poncho-wise; the sides are sewn up to within about nine inches of the top, leaving holes for the arms to pass through. the completed

ep a careful record of the visions obtained in this manner. often the less obvious ones will either reveal much, hitherto unsuspected, when used as a basis for meditation, or as is sometimes the case, assume a new relevance with the advent of new information, previously unknown, on the subject inquired about. on the other hand, do not despair if the operation is not an immediate apparent success. the door of vision is one which opens slowly but yields to persistence. remember the advice of the chaldean oracles "invoke often" as long as the intent is a serious one, the ritual of vassago is no exception to this rule. when you have completed the licence to depart, broken the circle, and completed your vision record, you must burn the sigil of vassago to ashes. in contrast to your square of me

MEANING OF MASONRY

t be pursued as well outside the craft as within it. it proclaims the fact that there exists a higher and more secret path of life than that which we normally tread, and that when the outer world and its pursuits and rewards lose their attractiveness for us and prove insufficient to our deeper needs, as sooner or later they will, we are compelled to turn back upon ourselves, to seek a nd knock at the door of a world within; and it is upon this inner world, and the path to and through it, that masonry promises light, charts the way, and indicates the qualifications and conditions of progress. this is the sole aim and intention of masonry. behind its more elementary and obvious symbolism, behind its counsels to virtue and conventional morality, behind the platitudes and sententious phraseolo

one. the reason why no man should be solicited to join the order is that in regard to these matters of sacred and momentous import, the first springs of impulse must originate within the postulant himself; the first place of his preparation must ever be in his own heart, and it is to the cry and knocking of his inward need, and fo r no less a motive, that--in theory, though s carcely in practice--the door to the mysteries is opened and the seeker enters in and finds help. at another stage of his symbolical progress the candidate learns from his superior brethren, that they, along with himself, are in search of something that is lost and which they have hopes of finding. and it is here that the great motive of this and of all quests, as well as the clue to the real purpose of masonry, appea

adequate presentation of these older and larger systems. it is but their pale and elementary shadow. but such as they are, and so far as they do go, our rituals and doctrine are an authentic embodiment of a secret doctrine and a secret process that have always existed for the enlightenment of such aspirants as, putting their trust in god (as our present candidates are made to say, have knocked at the door of certain secret sanctuaries in the confidence that door would open and that they would find in due course that for which they were seeking. those who institut ed modern speculative masonry some 250 years ago took certain material s lying ready to hand. they took, that is, the elementary rites and symbols pertaining to medieval operative guilds of stone-masons and transformed them into a

is intended to confer, he can never turn back on what he learns thereof without committing moral suicide; he can never be again the same man he was before he gained a glimpse of the hidden mysteries of life. and as the angel stood with a flaming sword at the entrance of eden to guard the way to the tree of life, so will the man whose initiation is not a conventional one find himself threatened at the door of the higher knowledge by opposing invisible forces if he rashly rushes forward in a state of moral unfitness into the deep secrets of the centre. better remain ignorant than embark upon this unknown sea unwisely and without being properly prepared and in possession of the proper passports. and eventually the aspirant, after these preliminary disciplines, has to learn the great truth emb

and above it, are capable of sustaining the pressure of dynamic force generated in the spiritual atmosphere and concentrated in that degree. the actual mental ejaculation of a sign, under such circumstances, brought the immediate putting forth of an occult power corresponding to it. in all the congregations of the initiates an inner guard was stationed within the sanctuary, chancel or oratory at the door of entrance, with the drawn sword in his hand, to ward off unqualified trespassers and intruders. it was no mere formal or metaphorical performance. it was at the risk of the life of any man attempting to make an entrance if he succeeded in crossing the threshold. secret signs and passwords and other tests were applied to all who knocked at the door, before admission was granted. the poss

MICHAEL FORD WITCHMOON

der beautiful and go to the extreme of ugliness, even demonic, with a sense of darkness and poison. i felt no fear but fascination, a deep calling to the levels of my mind so often touched by this beauty. was this a creation of hers or my own? perhaps both the more i think about it. i started through the wooden door, etched with a wolf head and what could be celtic carvings. once i passed through the door i knew she would be waiting, as she always had been. as i passed through i gained sight of the chamber and finally the witch. she stood prominent in the shadows of the room, standing behind a slow burning fire. robed and hooded in black and what could be night blue, she was sounding a beautiful and almost haunting mantra, by which the quality of her voice was displayed. it seemed to be bo

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e ends of it: and there isnothing hid from the heat thereof (nehemiah 18:10)and i looked and behold a whirlwind came out of the north, a great cloud and a fire infold-ing itself and a brightness was about it and out of the midst thereof as the color of amber outof the midst of the fire (ezekiel 4:5)and it came to pass, as moses entered into the tabernacle, the cloudy pillar descended, andstood at the door of the tabernacle, and the lord talked with moses. and all the people sawthe cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped,every man in his tent door (exodus 33:9)then they willingly received him into the ship: and immediately the ship was at the landwhither they went (john 6: 21) earths first deluge10atlantis, alien visitation, and genetic manipula

e religious area was attended, accentuated, if not largely inspired by, oneof the most staggering phenomena in the history of the race. this was--and is--the presence,power, and influence of a book (ibid)i went to the garden of love,and saw what i never had seen;a chapel was built in the midst,where i used to play on the green. and the gates of this chapel were shut,and 'thou shalt not' writ over the door;so i turned to the garden of lovethat so many sweet flowers bore. and i saw it was filled with graves,and tombstones where flowers should be;and priests in black gowns were walking their rounds,epilogue: time to change the road youre on148atlantis, alien visitation, and genetic manipulation and binding with briars my joys and desires (from william blake s the garden of love)fortunately, n

to the known ana-tomical facts, remains a mystery which only her restorers can explain (p. 207)rupert sheldrakesheldrake has sought answers to the unexplained mysteries thrown up by research that are usuallyignored by science. when a laboratory rat has learned a new trick in one place, other rats elsewhereseem to be able to learn it more easilywhen some birds first learned to open milk bottles on the door-step, birds all over the country suddenly learned the same tricksheldrakes solution to these puzzles,proposed in his 1983 book, a new science of life, is that organisms and species can learn, develop, andadapt through a process he called morphic resonance (p. 215)morphic resonanceliving things are built on universal templates called morphogenic fields, says sheldrake, through whichsome pl

MOODY RAYMOND A LIFE AFTER LIFE

think of it this way: a person in the spiritual body is in a privileged position in relation to the other persons around him. he can see and hear them, but they can't see or hear him (many a spy would consider this an enviable condition) likewise, though the doorknob seems to go through his hand when he touches it, it really doesn't matter anyway, because he soon finds that he can just go through the door. travel, once one gets the hang of it, is apparently exceptionally easy in this state. physical objects present no barrier, and moment from one place to another can be extremely rapid, almost instantaneous. furthermore, despite its lack of perceptibility people in physical bodies, all who have experienced it are in agreement that the spiritual body is nonetheless something, impossible to

if i am to die, then i know who waits for me at the end, there in that light (2) i got up and walked into the hall to go get a drink, and it was at that point, as they found out later, that my appendix ruptured. i became very weak, and i fell down. i began to feel a sort of drifting, a movement of my real being in and out of my body, and to hear beautiful music. i floated on down the hall and out the door onto the screened-in porch. there, it almost seemed that clouds, a pink mist really, began to gather around me, and then i floated right straight on" through the screen, just as though it weren't there, and up into this pure crystal clear light, an illuminating white light. it was beautiful and so bright, so radiant, but it didn't hurt my eyes. it's not any kind of light you can describe

ing else about what was going on in the hospital room, but i was in a narrow, v-shaped passage, like a trough, about the width of this chair. it just fit my body, and my hands and arms seemed to be down at my side. i went head first, and it was dark, dark as it could be in there. i moved on through it, downward, and i looked up and saw a beautiful, polished door, with no knob. around the edges of the door i could see a really brilliant light, with rays just streaming like everybody was so happy in there, and reeling around, moving around. it seemed like it was awfully busy in there. i looked up and said "lord, here i am. if you want me, take me" boy, he shot me back so fast it felt like i almost lost my breath- coming back obviously, all the persons with whom i have talked had to "come bac

here they wouldn't be found until after the operation. after i had written about two pages on the letter to my wife, it was just as if the floodgates had opened. all at once, i broke gut in tears, sobbing. i felt a presence, and at first i thought maybe that i had cried so loud that i had disturbed one of the nurses, and that they "ad come in to see what was the matter with me. but i hadn't heard the door open. and again i felt this presence, but i didn't see any light this time:;rid thoughts or words came to me, just as before, and he said "jack, why are you crying? i thought you would be pleased to be with me" i thought "yes, i am. i want to go very much" and the voice said "then why are you crying" i said "we've had trouble with our nephew, you know and i'm afraid my wife won't know how

MORALS AND DOGMA

y of merit. yet the entrance into the public service, and the promotion in it, affect both the rights of individuals and those of the nation. injustice in bestowing or withholding office ought to be so intolerable in democratic communities that the least trace of it should be like the scent of treason. it is not universally true that all citizens of equal character have an equal claim to knock at the door of every public office and demand admittance. when any man presents himself for service he has a right to aspire to the highest body at once, if he can show his fitness for such a beginning--that he is fitter than the rest who offer themselves for the same post. the entry into it can only justly be made through the door of merit. and whenever any one aspires to and attains such high post

agnified, which, as ships, pass through the vast seas of time, and make ages so distant to participate of the wisdom, illumination, and inventions, the one of the other" to learn, to attain knowledge, to be wise, is a necessity for every truly noble soul; to teach, to communicate that knowledge, to share that wisdom with others, and not churlishly to lock up his exchequer, and place a sentinel at the door to drive away the needy, is equally an impulse of a noble nature, and the worthiest work of man "there was a little city" says the preacher, the son of david "and few men within it; and there came a great king against it and besieged it, and built great bulwarks against it. now there was found, in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same

marched, if all revere the holy arch of the symbolic degrees, first and unalterable source of free masonry; if all revere our conservative principles, and are with us in the great purposes of our organization? if, anywhere, brethren of a particular religious belief have been excluded from this degree, it merely shows how gravely the purposes and plan of masonry may be misunderstood. for whenever the door of any degree is closed against him who believes in one god and the soul's immortality, on account of the other tenets of his faith, that degree is masonry no longer. no mason has the right to interpret the symbols of this degree for another, or to refuse him its mysteries, if he will not take them with the explanation and commentary superadded. listen, my brother, to _our_ explanation of

rtues, as a wonder-working amulet. the sacred tau occurs in the hands of the mummy-shaped figures between the forelegs of the row of sphynxes, in the great avenue leading from luxor to karnac. by the tau cross the cabalists expressed the number 10, a perfect number, denoting heaven, and the pythagorean tetractys, or incommunicable name of god. the tau cross is also found on the stones in front of the door of the temple of amunoth iii, at thebes, who reigned about the time when the israelites took possession of canaan: and the egyptian priests carried it in all the sacred processions. tertullian, who had been initiated, informs us that the tau was inscribed on the forehead of every person who had been admitted into the mysteries of mithras. as the simple tau represented life, so, when the c

each in its season, and makes his showers to fall and his sun to shine alike upon the evil and the good: bestowing upon us unsolicited his innumerable blessings, and asking no return. for there are no angels stationed upon the watch-towers of creation to call the world to prayer and sacrifice; but he bestows his benefits in silence, like a kind friend who comes at night, and, leaving his gifts at the door, to be found by us in the morning, goes quietly away and asks no thanks, nor ceases his kind offices for our ingratitude. and thus the bread and wine teach us that our mortal body is no more we than the house in which we live, or the garments that we wear; but the soul is i, the one, identical, unchangeable, immortal emanation from the deity, to return to god and be forever happy, in his

MOTTA MARCELO THE COMMENTARIES OF AL

she is the tomb, the eater of flesh, and there's no getting away from it. but apparently she is all right just so far as she is open, to enter or leave at one's pleasure, the gateway of eternal life. she is sakti, the teh, the magical door between the tao and the manifested world. the great obstacle then is if that door be locked up. therefore our lady must be symbolized as an whore (note daleth, the door= venus. the dove; free flowing; all this is linked up in the symbol) clearly, at last, the enemy is this shutting up of things. shutting the door is preventing the operation of change, i.e, of love. the objection to calypso, circe, armida, kundry, and co. is that one is liable to be shut up in their gardens. the whole of the book of the dead is a device for opening the closed vehicles, an

rd 'mother's boy' idea; one ought to take a refreshing dip in the tao, no more. i think this must be brought forward as the cardinal point of our holy law. thus, though nuit cries "to me, that is balanced by the formula of hadit"'come unto me' is a foolish word; for it is i that go" now, the semen is god (the going-one, as shown by the ankh or sandal-strap, which he carries, because he goes in at the door, stays there for a specified period, and comes out again, having flowered, and still bearing in him that seed of going (the birth of a girl is a misfortune everywhere, because the true going-principle is the lion-serpent, or dragon; the egg is only the cavern where he takes refuge on occasions" perhaps the birth of a girl is a misfortune in some countries; but this is due to the 'sin' syn

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ment of an enormous sum of money. it did not take the messenger of the gods long to obtain the means of fulfilling this condition, and he soon returned with a well-filled purse. but meanwhile athene, to punish the cupidity of agraulos, had caused the demon of envy to take possession of her, and the consequence was, that, being unable to contemplate the happiness of her sister, she sat down before the door, and resolutely refused to allow hermes to enter. he tried every persuasion and blandishment in his power, but she still remained obstinate. at last, his patience [123]being exhausted, he changed her into a mass of black stone, and, the obstacle to his wishes being removed, he succeeded in persuading herse to become his wife. page 136 page 137 in his statues, hermes is represented as a be

portance which the romans attached to an auspicious commencement, as contributing to the ultimate success of an enterprise, accounts for the high estimation in which janus was held as the god of beginnings. this divinity would appear to have been the ancient sun-god of the italian tribes, in which capacity he opens and closes the gates of heaven every morning and evening. hence he was regarded as the door-keeper of heaven, and also as the presiding deity over all gates, entrances &c, on earth. the fact of his being the god of city gates, which were called jani after him, is ascribed, however, to the following myth:.after the abduction of their women by the romans, the sabines, in revenge, invaded the roman state, and were already about to enter the gates of the city, when suddenly a hot su

nt's own olive-staff, which he now heated in the fire, and, aided by his companions, thrust it into the eye-ball of polyphemus, and in this manner effectually blinded him. the giant made the cave resound with his howls of pain and rage. his cries being heard by his brother cyclops, who lived in caves not far distant from his own, they soon came trooping over the hills from all sides, and assailed the door of the cave with inquiries concerning the cause of his cries and groans. but as his only reply was "noman has injured me" they concluded that he had been playing them a trick, and therefore abandoned him to his fate. the blinded giant now groped vainly round his cave in hopes of laying hands on some of his tormentors; but wearied at length of these fruitless exertions he rolled away the r

of the detested suitors. in order to carry it into effect telemachus was to induce his mother to promise her hand to the one who could conquer in shooting with the famous bow of odysseus, which the hero had left behind when he went to troy, deeming it too precious a treasure to be taken with him. odysseus now resumed his beggar's dress and appearance and accompanied his son to the palace, before the door of which lay his faithful dog argo, who, though worn and feeble with age and neglect, instantly recognized his master. in his delight the poor animal made a last effort to welcome him; but his strength was exhausted, and he expired at his feet. when odysseus entered his ancestral halls he was mocked and reviled by the riotous suitors, and antinous, the most shameless of them all, ridicule

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

you. the spirit can not influence you to do anything, you would not do of your own free will. at this point take a mind journey, and show the spirit in pictures what must be accomplished. you may also use words and gestures if you wish. you must get involved. once the ritual intention has been completed, thank the dark spirit for its help and bid it farewell. very quickly, leave the room, closing the door behind you. do not enter the room for three hours, your ability to stay outside is proof that you are in control. using the magic of goetia to draw money to you< the magic of goetia can be made to work for you in many different ways. if you wish to have money whenever you want or need it, try this. place an old unused jar in a place where you pass it and see it several times each day. say

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

rs, or poultry breeders. further, the widows of masters were authorized to continue the trade of their deceased husbands. it was generally assumed that they had acquired sufficient professional experience to do so.8 the reception of a new master was occasion for a ceremony, though only the statute of the talemeliers [bakers] provides any details of this ceremony. candidates for master gathered at the door of the trade warden's house. while standing outside, they answered questions asked of them concerning professional customs, and after witnesses gave their approval, they broke a pot of nuts and oublies* on the wall as a sign of [these are thin, wafflelike pastries that have been rolled on a cylinder. trans] mason corporations in france 151 emancipation. they then entered the house, where

NECRONOMICON ALAZIF

ram and the time of night is upon ye turn thy face to the north wind and read the verse aloud: iah! shub-niggurath! great black goat of the.woods, i call thee forth (kneel) answer the cry of thy servant who knoweth the words of power (make the voorish sign) rise up i say from thy slumbers and come forth with a thousand more (make the sign of kish) i make the signs, i speak the words that openeth the door! come forth i say, i turn the key, now! walk the earth once more! cast the perfumes upon the coals, trace the sigil of blaesu and pronounce the words of power: zariatnatmix, janna, etitnamus, hayras, fabelleron, fubentronty, brazo, tabrasol, nisa, varf-shub-niggurath! gabots membrot! and then the black one shall come forth unto thee and the thousand horned ones who howl shall rise up from

ONYX TABLET OF SET

we begin to lift the veil. xepera: the cup of knowledge to drink from the chalice of emerging is to mingle what you "know" with what you envision. for envisioning is the catalyst of understanding. xepera will hold dear your dreams and teachings, and furrow them into your own cup of experience, your essence of existence, which is far more attuned to your consciousness and lore than earthly things. the door to this state of acknowledgement is three-sided. one is the seed, implanted by ra for impregnation. two is the recognition of the idea (thoth- the envisioning of number three, which is the realization of the whole state of being (xepera. the aforementioned state cannot be reached or even understood by any but those who seek only this and naught other "when i am that i am not, and i am not

PHILIP NEIL MYTHS LEGENDS EXPLAINED

heseus rejected her to marry phaedra, sister of his former love ariadne (see pp. 56 57, hippolyta appeared at the wedding fully armed and in the ensuing battle was killed. phaedra bore theseus two children but then she fell madly in love with her stepson hippolytus who, being a devotee of the virgin goddess artemis (diana, refused her. phaedra, afraid lest her secret would be revealed, broke down the door of her chamber, ripped her clothes, and accused him of rape. theseus, horrified, believed her and prayed to poseidon to avenge her. in response, poseidon sent a bull up from the waves to frighten hippolytus horses as he drove his chariot on the seashore. as planned, the horses panicked, hippolytus fell, became entangled in the reins, and was dragged to his death. artemis then revealed the

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

at was inside the hei is formed the kuf. beriah is the first world where self-awareness exists, and therefore where evil can assume an independent existence. the extension of the hei-become-kuf into beriah is thus envisioned as a breach of the borders of holiness. the dalet of the hei is also [transformed into part of the word for glie h: it possesses a yud on its back. this is the hinge on which the door rotates. when we remove that hinge-yud, the door falls off. the extension to the right that distinguishes the dalet from the reish is seen as a small yud. the word dalet means gdoor, h so this yud can be seen as the ghinge h around which the dalet can be imagined to rotate. without the yud, the dalet becomes a reish, an gevil, h unstable letter, and collapses. to explain: yud signifies ch

r, aaron, by fire. after aaron died he was reincarnated as yaavetz, who is mentioned in the book of chronicles.11 the reason why he was called this is because the curse of eve was gin sadness shall you bear children, h12 and that of adam was gin sadness shall you eat it. h13 in the zohar14 it is said that the phrase gin sadness shall you bear children h is the mystical meaning of gsin crouches at the door, h15 referring to the shells [kelipot] of the world of asiyah, which are called gsadness h and gsin that crouches at the door. h and it is known that the kelipot have dominion only in the world of asiyah. the name yaavetz (yud-ayin-beit-tzadik) includes the letters that compose the word for gsadness h (eitzev, ayin-tzadik-beit. 9 vayikra rabbah 10:5. 10 leviticus 10:17. 11 1 2:55. 12 gene

, h alluding to malchut of yetzirah, which is called the gdoor. h thus, the proof-text from the book of kings does not only provide us with the literal meaning of the word for gblasphemy h but also with the imagery associated with blasphemy: making a hole in a door. the name of the letter dalet.which, we said above, signifies malchut.literally means, gdoor. h this is appropriate, since malchut is the door from the lower world to its own world and vice versa. the reason gall the congregation h.i.e, the sanhedrin and the torah scholars.were the ones who had to stone him is because only they can receive the additional ray of shabbat [consciousness] during the week as well, as is known. it is, of course, impossible for the whole people of israel to stone anybody, so this verse is interpreted t

he workers. h the greapers of the field h (chatzdei chakla) is the zoharic term for the students of kabbalah. to explain, based on what i have told you in our exposition on pesach regarding the splitting of the sea: 2 psalms 96:11. 3 2:166b. 4 etz chaim 39:2. the arizal on parashat behar (4) 543 malchut desires to give birth to the souls impregnated within it. now [it is written] gsin crouches at the door. h5 this refers to the supernal snake who bites the reproductive organ [of malchut, opening her womb and] causing her to give birth. we have explained this imagery previously, on parashat tetzaveh, as follows: the imagery here is that of a young female deer giving birth for the first time. since this is her first impregnation, the opening of her womb is still gvirginal, h i.e, narrow.too

the 28 gtimes h of ecclesiastes. the word for ghandle h is yad, which is also the word for ghand h and the basic meaning of the name of the letter yud. this word is spelled yud-dalet, and its numerical value (10+ 4) is 14. the two yud-handles have thus a combined numerical value of 28. in the beginning of ecclesiastes, king solomon lists 28 gtimes, h in the form of ga time to cand a time to c. h3 the door swings on its hinge, whose [influence] extends in either direction only by virtue of the power of the yud, for the yud represents the soul while the dalet represents the body. the soul animates the body. in general, the letter yud signifies chochmah, the first conscious sefirah, the first manifestation of the soul in the body. the letter dalet is often understood to refer to malchut, the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rom the same convent in which he had been educated, and thus founded the first society of the rosicrucians. they then laid down the results of their science in books, which are said to be still in existence, and in the hands of some rosicrucians. it is then said that 120 years after his death, the introduction 7 5 entrance to his tomb was discovered. a stair-case led into a subterranean vault, at the door of which was written, post annos cxx patebo. there was a light burning in the vault, which, however, became extinct as soon as it was approached. the vault had seven sides and seven angles, each side being five feet wide and eight feet high. the upper part represented the firmament, the floor, the earth, and they were laid out in triangles, while each side was divided into ten squares. in

ological spasm and as a highly significant symbol. the vault itself is a small seven-sided chamber, each side representing one of the seven planets, with their host of magical correspondences. the mediaeval rosicrucian manifesto the fama fraternitatis, translated in arthur edward waite's real histwy of therosicrucians, describes it at great length, though i shall here quote but briefly "we opened the door, and there appeared to our sight a vault of seven sides and seven- comers, every side five fddt broad and thcheight of eight foot. although the <70> sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part of the centre of the ceiling. in the midst, instead of a tomb-stone, was a round altar

general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual of the dead they are referred to as the "pillars of shu" the "l'illars of the gods of the dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chap ter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pidures on the one p i ar e painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases

re. the princes of the gates in their glory" the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolising justice and fiery power. the door leaf which completes the right hand of a stall is called 'tossessor of truth controlling the feet" while that on the left is 'tossessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initi

nto the ante-chamber of the temple and there <116> stripped and blind-folded, he had to grope for the entrance of the hall, and having found it, he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says 'tass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that form of sin over wh

RELIGIOUS TENANTS OF THE YEZIDI

his being new year's day with the yezeedees we again walked through the villages to witness their festivities, and observed a number of wild scarlet anemonies stuck over the entrance to several of the houses. we learned on inquiry that these were intended to propitiate the evil principle, and to ward off calamity during the coming year. the practice reminded me at once of the blood sprinkled upon the door-posts of the dwellings of the israelites in egypt as a sign for the destroying angel to pass over, and it also recalled to my memory a custom prevalent among the hindoos and parsees of india, who hang a string of p. 120 leaves across the entrance to their houses at the beginning of every new year "on our return home we had a visit from five kaww ls who brought with them their flutes and t

low, but quickened as it proceeded, the dancers the meanwhile keeping time with their arms which were thrown violently backwards fn. 1. this prejudice against blue seems to spring from reverence for that colour. there is a dyeing establishment at ba-haz ni kept by christians, where indigo is the only dye used. this place is considered sacred by the yezeedees; who frequently resort thither to kiss the door-posts. p. 122 and forwards as they moved round and round again, alternately narrowing and widening the circle by advancing and retreating two long and two abort steps. the varieties of form and feature, the animated countenances, the rich dresses, long flowing sleeves waving to and fro and seeming to keep time with the measured paces of the performers, made up a lively scene, and reminded

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

iaforeword3 as to the real nature of the "elixir vitae"alex sumner.rituals of the societas rosicrucianis in angliaforeword4 zelatorfirst sectionthe aspirant in the preparation room, retains his citizen222s dress, but uncovered. over his head andface is thrown a light scarlet veil. the conductor of novices is robed in black with a cowl on hishead, and taking the left arm of the aspirant approaches the door leading from the porch into thesacred hall; while the two heralds stand one on each side of the entrance.conductor of novices:i will go unto the altar of god.the first heraldmeeting them at the entrance: to god who giveth joy to my heart.the entrance of the aspirant into the sacred hall is now made in the following order:first herald and second herald, then conductor of novices and aspira

light.second sectionthe arrangement of the hall is as before, save that but 3 lights burn on the table in the east, and therose on the cross is removed from the altar to the centre of this table. conductor in black, zelator incrimson robe. the aspirant and conductor approach the acolyte at the porch and exhibit thetriangular paper, whereupon he makes a battery of 4.the guard of the caverns opens the door to receive the paper and then turning to the suffragan,says: most worthy suffragan, the chosen one desires re-admission to the mystic circle.suffragan:require him to advance to you in due form and present the mystic token.guardian:advance to me in due form, and present the mystic token of admission.rituals of the societas rosicrucianis in angliasecond section10 the aspirant as previously

his right hand is placed an ebony crux, signifying lux. the conductor of novicesis robed and cowled in black. they proceed to the porch and give a battery of 4 at the entrance tothe sacred hall.g. of the c.:frater suffragan, there is an alarm at the entrance of our sacred hall.suffragan: guardian of the caverns, ascertain who seeks admission to the sacred precincts of a rosicrucian.guardian opens the door, and observes the password offered by the conductor of novices andzelator, which is made by the fingers, lux. door is then closed.g. of the c.:frater suffragan, at the entrance to our sacred hall stands the conductor of novices with a brotherwho having partaken of the secrets of a zelator, and meditated upon its sublime mysteries now seeksfurther knowledge by the lux of our order.suffraga

e four arms of the cross, which in their respectivedirections point to infinity.you may now retire.second sectioncolour bluethe zelator being robed in blue, and in readiness is conducted to the entrance of chemic hall, thelaboratory of the chemists, in which there are six chemists either at work or at study, and there is aseventh chair vacant. conductor, still in black, taps four times lightly at the door which is respondedto by the sound of four on a silvertoned bell within: the door opens and the first chemistapproaches.1st chemist:what seek you of us?conductor of n.:to explore the truths of chemistry, and more thorough1y understand the operations of nature. wehave attained the grade of theoricus, and by this sign we claim admittance.makes the sign of the cross on the lips.1st chemist:yo

ionpracticus is robed in yellow or colour of gold, and is conducted to the entrance of the 3 apartment,the laboratory of the hermeticists; in which there are five companions deeply immersed in study orwork, and a vacant seat and chemists desk, the conductor of novices taps 4 then 3 lightly at theentrance, which is promptly responded to by the golden notes of a bell within in correspondingmeasure. the door opens, and one of the five, in yellow robes :approaches the newly initiated, whostill carries the rose and cross.1st alchemist:god222s greeting to man. for the holy purpose of humanity, an unknown influence directs the pure inspirit, the noble in sentiment, and the true in soul, to yield their time and toil, as benefactors of theirrace; for this you come to us. by the mystic rose and cros

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

present division of our work refers only to the science, but magic, or rather magical power, comprehends two things, a science and a force: without the force the science is nothing, or rather it is a danger. to give knowledge to power alone, such is the supreme law of initiations. hence did the great revealer say `the kingdom of heaven suffereth violence, and the violent only shall carry it away' the door of truth is closed, like the sanctuary of a virgin: he must be a man who would enter. all miracles are promised to faith, and what is faith except the audacity of will which does not hesitate in the darkness, but advances towards the light in spite of all ordeals, and surmounting all obstacles? it is unnecessary to repeat here the history of ancient initiations: the more dangerous and ter

xpresses merely the personal opinion of the erudite william postel. the cherub, or symbolic bull, which moses placed at the gate of the edenic world, bearing a fiery sword, is a sphinx, having a bull's body and a human head; it is the antique assyrian sphinx, and the combat and victory of mithras were its hieroglyphic analysis. now, this armed sphinx represents the law of mystery which watches at the door of initiation to warn away the profane. voltaire, who knew nothing of all this, was highly diverted at the notion of a bull brandishing a sword. what would he have said had he visited the ruins of memphis and thebes, and what would the echo of past ages which slumbers in the tombs of rameses have replied to those light sarcasms so much relished in france? the mosaic cherub represents also

it was accompanied by a small sheet of paper, on which these words were pencilled: tomorrow, at three o'clock, in front of westminster abbey, the second half of this card will be given you. i kept this curious assignation. at the appointed spot i found a carriage drawn up, and as i held unaffectedly the fragment of card in my hand, a footman approached, making a sign as he did so, and then opened the door of the equipage. it contained a lady in black, wearing a thick veil; she motioned to me to take a seat beside her, showing me at the same time the other half of the card. the door closed, the carriage drove off, and the lady raising her veil i saw that my appointment was with an elderly person, having grey eyebrows and black eyes of unusual brilliance, strangely fixed in expression. sir

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

ising the tearing up of earth from graves with the nails, dragging out bones, placing them crosswise on the breast, then assisting at midnight mass on christmas eve, and flying out of the church at the moment of consecration, crying: glet the dead rise from their tombs! h thereafter the procedure involves returning to the graveyard, taking a handful of earth nearest to the coffin, running back to the door of the church, which has been alarmed by the clamour, depositing the two bones crosswise and again shouting: glet the dead rise from their tombs! h if the operator escapes being seized and shut up in a madhouse, he must retire at a slow pace, and count four thousand five hundred steps in a straight line, which means following a broad road or scaling walls. having traversed this space, he

ROBERT KIRK WALKER BETWEEN WORLDS

ion and honour, being but [reports] at second hand, i will choose rather to put myself than my friends on the hazard of being laughed at for incredible relations [that is, stories. i was once traveling in the highlands, and [had] a good number of servants with me, as is usual there. one of them going a little before me [and] entering into a house where i was to stay all night and going hastily to the door, he suddenly stepped back with a screech, and did fall by a stone which hit his foot. i asked what the matter was, for he seemed to be very much frightened. he told me very seriously that i should not lodge in that house, because shortly a dead [man's] coffin would be carried out of it, for [he saw] many were carrying of [and that was] when he was heard [to] cry. the secret commonwealth 4

RUBY TABLET OF SET

ication "in the first place, i put for a general inclination of all mankind, a perpetual and restless desire of power after power, that ceaseth only in death" the "supreme evil" is death, and it is fear of death that prompts human cooperation. society is thus negatively motivated. in contrast to the "natural inequality" espoused by aristotle, hobbes argues that all men are "naturally equal" hence the door is opened for social contract, which hobbes defines as a de facto contract between the people and the government for popular security and prosperity. the individual "contracts" with society and is thus bound to obey its laws, but he may disobey if his life is threatened. he reserves the right to make this decision for himself. the social contract has two parts (1) agreement to acknowledge

presented a growing identification of the individual with a nation or state, as opposed to with a city or monarch. this was particularly significant in the cases of germany and italy, which until now had remained largely fragmented. the third represented a general impatience with archaic aristocratic systems as justifying a state's existence. the enlightenment and the age of revolution had opened the door to critical analysis of state systems, not just to their glorification. georg w.f. hegel (1770-1831) developed his theories of dialectic idealism and organicism by approximately 1816, when he held a professorship at the university of heidelberg. his two principal concepts are defined as follows (1) hegel conceives the universe as the manifestation of god's mind seeking complete selfrealiz

volved notation and formalism. an artificial language. that is not mere jargon, but is distinct from natural language in its structure and use. noetic insight results when the mind has been trained to think in non-natural categories. those who do not experience this type of insight naturally express skepticism. some say that granting validity to an exotic, elite means of receiving knowledge opens the door to unbridled fantasy. yet if people pass off hallucination and manipulation as "noesis" on the less-savvy, this is surely proof of deceit and ignorance, not disproof of noesis. reason is a reliable machine; we should test intuition. we should be equally wary of language. on no account should we reject nonverbal symbolic thought simply for difficulty of exposition. miserable is the craftsm

a setian who finds anxiety over considering the word of another, and who experiences this frequently with a number of setians, may have an unresolved developmental stage of trust. these points of discussion are not meant to point fingers at anyone, or to make amateur psychologists out of anyone. however, the level of self awareness and deep personal work that characterize the typical setian opens the door to self help techniques being of real value in those initial years of xeper. and perhaps even later. to provide the foundation for this discussion, i will present here a summary of the history of the use of "integration" as a psychological term relevant to personality development. the reference used is the first volume of a two volume set of hardcover texts, the handbook of family psychol

. to the platonic philosopher, then, that inscription would have meant something more than mere ability to calculate areas of triangles. in effect it would say: let no one ignorant of the recollective basis of knowledge leave here. the chimaera: harking back to what you said concerning plato's exposure to pythagorean concepts, it is quite appropriate. mathematical consistency was plato's "foot in the door" so to speak, where the forms were concerned. yet, in view of relativity, does not that door slam shut upon us? the sphinx: that's the hades of it; it doesn't. or rather it does, but another one opens simultaneously. the chimaera: do you mean that relativity provides access to another form similar to mathematical consistency, upon which a modern plato could base a theory of the forms? the

SALMANRUSHDIE THESATANICVERSES

r with the aristocratic bellow of a voice that marked her out as a golden girl, a woman to envy, whereas in fact she was abandoned, lost, her parents couldn't even be bothered to wait and watch her grow up, that's how much _she_ was loved, so of course she had no confidence at all, and every moment she spent in the world was full of panic, so she smiled and smiled and maybe once a week she locked the door and shook and felt like a husk, like an empty peanut-shell, a monkey without a nut. they never managed to have children; she blamed herself. after ten years saladin discovered that there was something the matter with some of his own chromosomes, two sticks too long, or too short, he couldn't remember. his genetic inheritance; apparently he was lucky to exist, lucky not to be some sort of

iff-raff and nawabs. you can't fight their bloody traditions _my wife, pamela lovelace, frail as porcelain, graceful as gazelles, he remembered _i put down roots in the women i love. the banalities of infidelity. he put them away and talked about his work. when zeeny vakil found out how saladin chamcha made his money, she let fly a series of shrieks that made one of the medallioned arabs knock at the door to make sure everything was all right. he saw a beautiful woman sitting up in bed with what looked like buffalo milk running down her face and dripping off the point of her chin, and, apologizing to chamcha for the intrusion, he withdrew hastily _sorry, sport, hey, you're some lucky guy "you poor potato" zeeny gasped between peals of laughter "those angrez bastards. they really screwed yo

ent for a true sense of tragedy, and therefore cannot really understand the idea of shame" zeenat vakil finished her whisky "okay, you don't have to say any more" she held up her hands "i surrender. i'm going. mr. saladin chamcha. i thought you were still alive, only just, but still breathing, but i was wrong. turns out you were dead all the time" and one more thing before going milk-eyed through the door "don't let people get too close to you, mr. saladin. let people through your defences and the bastards go and knife you in the heart" after that there had been nothing to stay for. the aeroplane lifted and banked over the city. somewhere below him, his father was dressing up a servant as his dead wife. the new traffic scheme had jammed the city centre solid. politicians were trying to bui

begged for mercy "she's got sharp eyes" gibreel said to chamcha "he's a cut-sird" jalandri had become the first target because of his decision to give up the turban and cut his hair, which made him a traitor to his faith, a shorn sirdarji _cut-sird. a seven--letter condemnation; no appeal. jalandri had fallen to his knees, stains were spreading on the seat of his trousers, she was dragging him to the door by his hair. nobody moved. dara buta man singh turned away from the tableau. he was kneeling with his back to the open door; she made him turn round, shot him in the back of the head, and he toppled out on to the tarmac. tavleen shut the door. man singh, youngest and jumpiest of the quartet, screamed at her "now where do we go? in any damn place they'll send the commandos in for sure. we'

, believing herself widowed, has re-married. on the window-sill he sees a child's toy. he spends a period of time standing in the darkness, wrestling with his feelings; then picks the toy off the ledge; and departs forever, without making his presence known. in the indian version, the story had been rather different. the wife had married her husband's best friend. the returning husband arrived at the door and marched in, expecting nothing. seeing his wife and his old friend sitting together, he failed to understand that they were married. he thanked his friend for comforting his wife; but he was home now, and so all was well. the married couple did not know how to tell him the truth; it was, finally, a servant who gave the game away. the husband, whose long absence was apparently due to a

SATANGEL

l things for thy service and the convenience of men, we return thee most humble thanks for the benefits which, in thy great bounty, thou hast allowed us to experience this night, of thine inestimable favours, wherein thou hast granted us according to our desires. now o almighty god, have we realised all the scope of thy great promises, when thou didst say to us: seek and ye shall find; knock, and the door shall be opened unto you. do now then compel the spirit [n] here before this circle, in a fair and comely shape, to return whence he came and without hurt to me. and that if he do not obey then command him by the most holy and glorious names, adonai, el, elohim, elohe, zebaoth, elion, eschence, jah, tetragrammaton, and sadai, which will most certainly cause him to depart in great fear and

SATANIC RITUALS

edrige gesetz verbleibt als schlussel und der schimmernde trapezoid ist die t r! from prisms wrought within the twilit grotto i speak through angles mirrored with thoughts senescent and supreme. o learn the law, my brothers of the night-the great law and the lesser law. the great law brings the balance and doth persist without mercy. the lesser law abideth as the key, and the shining trapezoid is the door! o mein bruder, studiere gut den stein des fluges, unerkkannt f r jene ohne ihn, innen warten die grell schimmernden antlitze der jagdhunde die welt zu entflammen! sind die winkel klein und ruhig oder gigantisch in ihrer br llenden gewaltt tigkeit, es ist in der weise, die wir so gut kennen. an dieser grimmigen, grauen k ste herscht der obelisk und f sst su mit seinen vier klauen nach dem

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

given for sins that were not yet committed. critics thought that such practices distorted the original goals of the church. salvation should not be sold, these critics said. rather, it should be earned by belief in jesus christ and by good works. the german augustinian monk martin luther (1483 1546) opposed such practices in 1517 by supposedly nailing his ninety-five theses, or propositions, onto the door of the local church. he was excommunicated, or removed from membership in the catholic church, because of his action. luther went on to preach a reformed christianity that emphasized individual faith as the most powerful ingredient in a person s salvation. luther s proposed changes ending the selling of indulgences, and simplification of rituals drew new believers and inspired other refor

les for every step of the mourning process and funeral, even the demonstration of grief or sadness. for example, if news of the death reached a person when he or she was away from home, that person was to cry when first learning of the death. traveling home, the person could cry again whenever he or she felt sadness. upon reaching the border of the home province, then of the hometown, and finally the door of the home, the person was required to wail and cry. after the death, mourners put rice in the mouth of the deceased. then the body was washed and dressed and sealed in a coffin, along with food, clothing, and gifts. the coffin would remain in the home for three months before burial. a soul seat and cloth were set next to the coffin, and food and drink were offered there for the next thr

s it was turned into a science and art for the common people as well. even in the early twenty-first century many daoists would not think of buying an apartment or redesigning their homes without consulting a feng shui master. feng shui is applied in everyday life to design interior space that allows for the healthy circulation of qi. feng shui rules warn against having the foot of the bed facing the door, for example, for the flow of qi will disturb sleep. rounded corners are preferred for pools. windows should not slide up and down, for that way they do not allow enough qi in or out. numerology, or the study of the spiritual power of numbers, also plays a role in feng shui. one should always have an even number of dining room chairs, for example. odd numbers represent loneliness, while e

he palms pointing toward the sky. if a person wanted to talk to one of the gods of the underworld, then he or she might stamp on the ground or point his or her hands toward the ground to get the god s attention. in rome the oldest man in the house usually led the family prayers. flour and salt would be thrown into the cooking fire each day to keep the household gods happy. janus, the roman god of the door, was the most powerful of the household gods. he had two faces: one looking into the house and the other looking out. he let friends in and kept enemies out. both greeks and romans consulted specialists to learn about the future, priests or priestesses who acted as messengers between humans and the gods. in greece these priestesses were called oracles, and the most famous of these was the

you shall write them on the doorposts of your house and on your gates. this verse is from a jewish prayer called the shema, and the words of the shema are handwritten on a small scroll contained within the case. the case is affixed at an angle for the simple reason that early rabbis could not decide whether it should be affixed horizontally or vertically, so they compromised. when passing through the door, a person is to touch the mezuzah with the fingertips, then kiss the fingertips. moreover, the torah commands jews to wear tzitzit, or fringes, on their garments as a way of reminding them of god s commandments. in modern times jewish men fulfill this commandment by wearing the tallit, a four-cornered shawl with fringes, at morning prayers. finally, when jewish men attend temple, they wea

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

ody. but the sophists in their sophistic garb, tapping on the walls, recognise him not. at the right is to be seen lepus, representing the art of chemistry, marvellously white, the secrets of which with fire's heat are being explored. to the left one can see freely what the right clavis artis is; one cannot be too subtle with it, like a hen hatching a chicken. in the midst of the mountain, before the door stands a courageous lion in all its pride, whose noble blood the monster-dragon is going to shed; throwing him into a deep grave, out of it comes forth a black raven, then called ianua artis, out of that comes aquila alba. even the crystal refined in the furnace will quickly show you on inspection servum fugitivum, a wonder-child to many artists. the one effecting this all is principium l

SEVEN SHADES OF SOLITUDE

ude is the hermitage of sacred marriage. this is the solitude of the practitioner who engages magically with no other than his or her own sole magical partner or chosen ritual consort. this is the solitude of the mage who enters the harem of the sole other, the adytum of the muse s devotions. when the inspiration of one s perfect loneliness is not other than the manifest presence of one s beloved the door unto this hermitage has truly opened. the hermit of sacred marriage resides under the patronage of liliya and mahazhael, the witch-queen and king of the faithful gods. the blessings of this spiritual station are the elixirs of the love-feast, the eucharist of flesh and blood, the well-spring of love as inspiration, the mirror of gazes from whence dreams take flesh, the secret of union, an

SINISTER TAROT

snake who offers the sword to sever the arm desire- lidagon alchemy: the union of two balancing forces that, as a nexion, create change through sinister intent- the energies in action as earthed and affected by that which is re-presented by atus vi, vii and vii. xii two horses fight within a circle of trees (the sun at night) two angels laughing in a room of sacrifice two in a haze of gold beyond the door opfer- vindex entrance/transition to the lands of the dark immortals. the individual becoming that which s/he created- a transferral of consciousness to the acausal to be in essence part of the greater wyrd. a reverberation across aeons of the causal acts of an individual, gradually leaving the essence behind the appearance to haunt the psyches of others. the altering of the astral shell;

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ut came a wild, merry, ringing note, like a laugh, but not mortal laughter. it was one of his most successful airs from his beloved opera, the siren in the act of charming the waves and the winds to sleep. heaven knows what next would have come, but his arm was arrested. viola had thrown herself on his breast, and kissed him, with happy eyes that smiled through her sunny hair. at that very moment the door opened, a message from the cardinal. viola must go to his eminence at once. her mother went with her. all was reconciled and settled; viola had her way, and selected her own opera. o ye dull nations of the north, with your broils and debates, your bustling lives of the pnyx and the agora! you cannot guess what a stir throughout musical naples was occasioned by the rumour of a new opera an

ven his daughter's fame! and that daughter herself to be in the conspiracy against him! sharper than the serpent's tooth was the ingratitude, and sharper than the serpent's tooth was the wail of the pitying barbiton! the eventful hour is come. viola is gone to the theatre, her mother with her. the indignant musician remains at home. gionetta bursts into the room: my lord cardinal's carriage is at the door, the padrone is sent for. he must lay aside his violin; he must put on his brocade coat and his lace ruffles. here they are, quick, quick! and quick rolls the gilded coach, and majestic sits the driver, and statelily prance the steeds. poor pisani is lost in a mist of uncomfortable amaze. he arrives at the theatre; he descends at the great door; he turns round and round, and looks about h

n. during this time, consecrated by her husband to repose, the signora generally stole out to make the purchases necessary for the little household, or to enjoy (as what woman does not) a little relaxation in gossip with some of her own sex. and the day following this brilliant triumph, how many congratulations would she have to receive! at these times it was viola's habit to seat herself without the door of the house, under an awning which sheltered from the sun without obstructing the view; and there now, with the prompt-book on her knee, on which her eye roves listlessly from time to time, you may behold her, the vine-leaves clustering from their arching trellis over the door behind, and the lazy white-sailed boats skimming along the sea that stretched before. as she thus sat, rather in

from a door in the entresol, and brushed beside him. his glance was furtive, sinister, savage, and yet timorous; the man's face was of an ashen paleness, and the features worked convulsively. the stranger paused, and observed him with thoughtful looks, as he hurried down the stairs. while he thus stood, he heard a groan from the room which the young man had just quitted; the latter had pulled to the door with hasty vehemence, but some fragment, probably of fuel, had prevented its closing, and it now stood slightly ajar; the stranger pushed it open and entered. he passed a small anteroom, meanly furnished, and stood in a bedchamber of meagre and sordid discomfort. stretched on the bed, and writhing in pain, lay an old man; a single candle lit the room, and threw its feeble ray over the fur

eh! i know not what i have thought. but do not weep: i shall be well now, quite well. she will come to me when she wakes, will she" viola could not speak; but she busied herself in pouring forth an anodyne, which she had been directed to give the sufferer as soon as the delirium should cease. the doctor had told her, too, to send for him the instant so important a change should occur. she went to the door and called to the woman who, during gionetta's pretended illness, had been induced to supply her place; but the hireling answered not. she flew through the chambers to search for her in vain, the hireling had caught gionetta's fears, and vanished. what was to be done? the case was urgent, the doctor had declared not a moment should be lost in obtaining his attendance; she must leave her f

SIR WALLIS BUDGE EGYPTIAN MAGIC

at once suggests the reunion of the soul with p. 114 the body; the picture of the deceased walking away from a "block of slaughter" and a knife dripping with blood suggests escape from a cruel death; the picture of a soul and spirit standing before an open door suggests that the soul has freedom to wander about at will; and the picture of the soul and the shadow in the act of passing out through the door of the tomb indicates clearly that these parts of man's economy are anubis holding the mummy of the scribe ani; by the door of the tomb stand the soul and spirit of the deceased in the form of a human-headed hawk and bennu bird respectively (from the papyrus of ani, plate 16) not shut up in the tomb for all eternity. but the ideas which prompted the painting of other vignettes are not so

p. 115 and from the rubric we learn that a figure of it was to be made in gold and fastened to the neck of the deceased, and that another, drawn upon new papyrus, was to be placed under his head. if this be done "then shall abundant warmth be in him throughout, even like that which was in him when he was upon earth. and he shall become like a god in the underworld, the scribe ani passing through the door of the tomb. outside are his shadow and his soul in the form of a human-headed bird (from the papyrus of ani, plate 18) and he shall never be turned back at any of the gates thereof" the words of the chapter have great protective power (i.e, are a charm of the greatest importance) we are told "for it was made by the cow for her son ra when he was setting, and when his habitation was surro

to teb, 3 where the chief of the district had a house for his ladies; now the mistress of the house would not p. 131 admit isis on account of the scorpions that were with her, for she had looked out of her door and watched isis coming. on this the scorpions took counsel together and wished to sting her by means of the scorpion tefen, but at this moment a poor woman who lived in the marshes opened the door of her cottage to isis, and the goddess took shelter therein. meanwhile the scorpion had crept under the door into the house of the governor, and stung the son of the lady of the house, and also set the place on fire; no water could quench the fire, and there was no rain to do it, for it was not then the rainy season. now these things happened to the woman who had done no active harm to i

no rain to do it, for it was not then the rainy season. now these things happened to the woman who had done no active harm to isis, and the poor creature wandered about the streets of the city uttering loud cries of grief and distress because she knew not whether her boy would live or die. when isis saw this she was sorry for the child who had been stung, and as he was blameless in the matter of the door of his mother's house being shut in the face of the goddess, she determined to save him. thereupon she cried out to the distraught mother, saying "come to me, come to me! for my word is a talisman which beareth life. i am a daughter well known in thy city also, and i will do away the evil by means of the word of my mouth which my father hath taught me, for i am the daughter of his own bod

the marshes and to the secret place which is in the city of p. 133 [paragraph continues] khebt. then the words of the cry "the boy liveth, the poison dieth! as the sun liveth, so the poison dieth" were uttered, and the fire in the house of the woman was extinguished, and heaven rejoiced at the words of isis. when isis had said that the "son of the woman had been stung because his mother had shut the door of her house in her face, and had done nothing for her" the words of the cry "the boy liveth and the poison dieth" were again uttered, and the son of the woman recovered. isis then continues her narrative thus-"i isis conceived a child, and was great with child of horus. i, a goddess, gave birth to horus, the son of isis, upon an island (or nest) in athu the region of swamps; and i rejoic

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

. you must bring to mind a doorway that seems imposing to you- a frightening doorway, threatening and ominous seeming, and even though no two people will have the same image in their heads, all of these doors should have a rough image of a horned man carved or painted on them, his head and face only. he should be leering in a rather disconcerting way. in your mind's eye, step forward and knock on the door three times, and hear a great hollow booming, echoing behind it, which vibrates in your head and in your bones. then, watch it open slowly, and feel yourself drawn in, sucked into an even darker void behind it, and feel yourself falling deep, deep within yourself. as you fall faster into utter darkness, you suddenly feel that you are about to reach the "other side" of this darkness, like

SPENSER THE CULT OF THE ALL SEEING EYE 1960

the trust and its self-identified society of illumined minds. this powerful group has intimate connections with the united nations. the world goodwill bulletin issued a special edition on the united nations in july, 1957, which contained an article entitled "lodestone" we quote from its description of the meditation room "the visitor will be totally unprepared for what he will see as he steps in the door for a moment of quiet. because of the converging walls and the dim light, he will experience a peculiar spatial disorientation, and dimension and perspective will seem difficult to establish. in the center of the room, he will see, illuminated by a single point of light from the ceiling, a rectangular mass "the ore piece. is many millions of years old. one feels. as though one is in a rep

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ated sink into the mire, and only those who have passed through the mysteries enter into eternity.8 that is the meaning too of sophocles fragment: thrice blessed when they come to the realm of shades who have seen these rites! they alone have life, for the rest there is only pain and toil.9 that is why to speak of the mysteries is at the same time to tell of dangers. for is not to lead someone to the door of the underworld to rob that person of happiness, of the very meaning of life? a terrible responsibility is incurred by such an act. and yet the initiates had to consider whether they could shirk that responsibility. for they considered that their knowledge was related to the ordinary soul-life of the people as light to darkness. an innocent happiness is contained in that darkness, with

through them has to take him into realms where birth and death no longer have any meaning. the initiated one therefore enters on a new life: and i was dead, but see! i am alive throughout all the cycles of time. and i hold the keys of death and the underworld. 133 thus john is brought to the stage of beholding the mysteries of existence. the apocalypse of john 129 and after this i looked, and saw the door of heaven open. and the first voice that was heard was like a trumpet sounding and it said to me, ascend to this place and i will reveal what must take place hereafter. 134 the messages that were proclaimed to the seven churches taught john what had to happen in the physical realm in order to prepare the way for christianity. what he now sees in the spirit leads him to a vision of the spi

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

, very tragic affair- left my dad and me and my brother alone. and i remember my dad literally took a priest, a head monsignor in our parish. and i won't even tell you where. saint john rebove (ph, right outside of chicago. this man came into our house, i'll never forget it. he said that he was going to put me and my little brother in an orphanage. my dad literally picked him up and threw him out the door! literally. sv: wow. gs: and from that point on, my dad never went back to church again. my brother never went to a catholic school. i of course asked if i could finish, only because i had friends there. but you know, who knows what would have happened, you know, looking back on the craziness that goes on in the church. but anyway, svali, you were talking about, uh, you know something? th

TECHNICIANS GUIDE TO THE LEFT HAND PATH

nments. changes that would not be possible, or would be nearly impossible utilizing normal social and cultural approaches. at the heart of these changes is an understanding of how the influences within environment, politics, religion, science, culture etc, play a role in how you, yourself operate. understanding, or at least being aware of the role these influences play in each of our lives, opens the door towards dissenting from those very same motivations. this is the real point of lhp conditioning through initiatory process; to create individuals, not followers. a very great key to all of this is a recognition and understanding that we are both the observer of ourselves, and the observed or object of our own observations. logic dictates that one cannot be a thing and simultaneously be an

e can say that magic is based upon a template of conscious man in the sense that we mirror within ourselves the primal principles that began the chain of events that eventually resulted in the self conscious man and woman. in magic, we are not in a vacuum, but exist as a compendium of all the activity principles that have resulted in the conscious self. it is this knowledge of selfness that opens the door of opportunity for dissent, and separation, whose true goal is gnosis and division from the forces of dissolution found within the unity of nature or the universe. inscribing into the fabric of consciousness one s knowledge and creations is a path towards both remanifestation and continued existence. it is the means to stretch forth the individual will through time- this is the spiritual

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

hose who do not examine the different aspects of the conspiracy will remain incapable of understanding the world..our rulers want us to believe that a lack of historical knowledge and ignorance about the secrets of nature constitutes true knowledge.26 lina laments the rampant ignorance by the masses who possess little or no understanding of the vast evil on their very doorstep about to break down the door and enter therein. wisely, he contends that the ignorant, while not the inventors of evil things, nevertheless are accomplices and contributors to evil "not being aware of these facts" he writes "is in itself an evil because ignorance serves evil."27 "the little man who wasn't there" dr. peter ruckman, author of many fine books exposing the conspiracy and defending the bible, in his newsl

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

or stole, to put on just for your magical workings. skyclad is being clad with nothing but the sky or nude. it is of my opinion, that if you are in your teens or pre-teens, you should learn the art of magick, and know that it is the path you wish to follow, before you go joining a group where dancing nude is a requirement. true magick is about free will! you should always have the freedom to find the door when events begin to take control of your body, away from you! grimoire of eclectic magick tools and your altar continued) the art of magick( blessed be& welcome to the heart of the craft grimoire of eclectic magick. within this section, you will be exposed to both the theory and the practice of magick. basic exercises, ritual outlines, a table of correspondences, and a few simple spells

the gods. sex should never be used as barter for knowledge. true knowledge, real knowledge is free. it is there for anyone who has the desire, and the eyes to see! if you are of legal age, and want to have sex with someone, that is your choice. no one, and no group have the right to make it for you! if you are not 100% certain that you are doing what is best for you, you have the freedom to find the door. some traditions, still practice the great rite in the traditional form. there are just as many traditions that do not have such requirements in their initiations. find the tradition that meets your needs, and encourages you to grow as an independent person! magick is after all about freedom! in the craft, the initiation ritual the girls preform does not involve sex, but they do share a c

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

t a seance. hyslop was a stickler for taking extreme precautions. he drove up to the medium s house in a closed carriage, wearing a black mask which completely covered his face. after piper had entered into the trance state, hodgson motioned for hyslop to take his place in a chair behind the medium. from the time he entered the seance room until the moment the sitting was completed and he was out the door and back in his closed carriage, hyslop did not utter a word. even if 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 mediums and mystics 123 the medium had not been in a trance state, she would not have been able to determine the identity of the silent man who sat behind her with his face completely covered. but in spite of these extreme precauti

smells, sights, and sounds came to life. he felt the images bursting with a reality that caused his mind to race with excitement and anticipation. following a path through ferns, lush trees, and sweet smells, he was beckoned to a cabin with a thatched roof that was nestled among tall pines and sequoia trees. feeling almost like he could hear the cabin breathe he started to reach for the latch on the door, when the door opened on its own. stepping into the room, he saw a man standing in front of him. a warm light seemed to pour through the windows and doors, as the kind man spoke to jach, identifying himself as lazaris. just then, jach s meditation ended abruptly, but he furiously recorded every detail, writing as fast as he could, lest he forget. excited, he called his wife to tell her ab

its safari into the unknown. on the second floor, two or three of the group commented that they had sensed something strange in one of the middle bedrooms, especially in the area next to an old bureau. the tenant, whom carrington identified only as mr. x, told the party that he and his wife had heard noises coming from that particular bedroom. the group proceeded down a hallway until they came to the door that led to the servants quarters. carrington opened the door, glanced up, and saw that the top floor was brightly illuminated and that a steep flight of stairs lay just ahead of the investigators. with carrington in the lead, the party ascended the stairs until they found themselves confronted by a series of small rooms. carrington made a sharp turn to the right, and the moment he did so

ed and dismembered him, scattering his body parts in the nile. death didn t eliminate osiris, for isis, incarnation of the divine mother goddess, used her magic to put him back together. osiris and his doctrines were concerned with the problems of life, death, resurrection, and an afterlife. the initiate who wished to attain mastery over the mysteries of life after death would be sent to knock at the door of the great temple of thebes or of memphis. here, he had been told, the priests could teach what isis and osiris knew. if the newcomer were admitted, the priest of osiris would question him about the place of his birth, his family lineage, and the temple where he had received his elementary instruction. in a brief but revealing interrogation, if the student was found unworthy of the myst

features until the moment of death. within the hidden sanctuary were two columns, one colored black, the other red. the priest explained to the novice that the red column represented the ascension of the spirit into the light of osiris, while the black one signified the captivity of the spirit in physical matter. whoever sought the mysteries risked madness or death, the initiate was warned. once the door closed behind him, he would no longer be able to turn back. those novices who chose to go forward were assigned a week of menial tasks working with the temple servants and forced to observe a strict silence. when the evening of the ordeals arrived, two neocoros, assistants of the hierophant, led the candidate to the secret sanctuary, a dark room where statues of the ancient gods and godde

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ly froze and the full strength of the horses could not make them budge an inch. a voice from the bushes cackled a greeting to jackson and uttered a command that unfroze the wheels. the general and his men realized that the element of surprise was lost. the witch knew they were coming. that night the witch-layer fled in terror when the witch attacked him, and general jackson s men followed him out the door. according to the old stories, jackson told john bell that fighting the witch was worse than having faced the british at the battle of new orleans. old hickory wanted to stay for a week and face down the spirit, but his committee of ghost chasers had had enough, so he left with his men. with the decisive defeat of her champions, miles and jackson, betsy had no choice but to give in to the

end father h. l, a premonstrant canon, was sent there by the bishop. from the moment the reverend father entered the castle until the moment he left, there was not the slightest sound from the noisy nuisance. but after the clergyman had made his departure there was a sound as if a body had fallen in the first-floor passage, followed by what seemed to be a rolling ball delivering a violent blow on the door of the green room and the haunting had once again begun its devilment in earnest. on january 20, 1876, m. de x. left for a two-day visit to his brother, leaving his wife to keep up the journal of the haunting. mme. de x. recorded an eerie bellowing, like that of a bull, which bothered everyone during the master s absence. a weird drumming sound was also introduced and a noise much like so

ver. it whirled into the master s study and heaped books, maps, and papers on the floor. the midnight screams increased in shrillness and urgency and were joined by the roaring of a bull and the furious cries of animals. a rhythmic tapping paraded up and down the corridors as if a small drum and bugle corps were conducting manuevers. for the first time, the rappings seemed to direct themselves to the door of 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 ghosts and phantoms 35 haunted hotels in the us the old stagecoach inn, waterbury, vermont st. james hotel, cimarron, new mexico kennebunk inn, kennebunkport, maine the dorrington hotel, dorrington, california hotel monte vista, flagstaff, arizona the brookdale lodge, near boulder creek, californi

ng the rites of exorcism. he had also arranged for a novena of masses to be said at lourdes that would coincide with his performance of the ancient ritual of putting a spirit to rest. the priest s arrival was greeted by a long, drawn-out cry and what sounded like a stampede of hoofed creatures running from the first floor passage. there came a noise similar to that of heavy boxes being moved, and the door to maurice s room began to shake as if something demanded entrance. the rites of exorcism reached their climax at 11:15 on the night of january 29. from the stairway came a piercing cry, like that of a beast that had been dealt its deathblow. a flurry of rappings began to rain on the door of the green room. at 12:55, the startled inhabitants of calvados castle heard the voice of a man in

ing cry, like that of a beast that had been dealt its deathblow. a flurry of rappings began to rain on the door of the green room. at 12:55, the startled inhabitants of calvados castle heard the voice of a man in the first-floor passage. m. de x. recorded in his journal that it seemed to cry ha! ha, and immediately there were 10 resounding blows, shaking everything all around. a final blow struck the door of the green room; then there was the sound of coughing in the first-floor passage. the family rose and cautiously began to move about the castle. the priest slumped in exhaustion, sweat beading his forehead from the long ordeal. there was no sound of the hammering fist, no raucous screams, no shaking of doors, no shifting of furniture. they found a large earthenware plate that had been b

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cted leek. almost immediately after the group entered the old house, leek began to feel herself slipping away from the laughing joviality of the others. the group reached an upstairs room of the old stone building and settled around a large table. within moments leek was in a deep trance. sights and sounds beyond the normal senses surrounded the entranced psychic. she felt someone come in through the door, then felt seized from behind. leek, enraged, shouted at the image of the ghostly woman standing in the doorway. the struggle ceased as the heavy table at which the group 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 86 magic and sorcery sybil leek was the first person to be filmed in mediumistic trance. was seated suddenly rose into the air and

lay. when valiente was only seven, her first mystical experience happened one night while she was staring intently at the moon. she perceived at that time that what ordinary people embraced as the world of reality was but the facade behind which something much more real and potent lay waiting for those who would seek gthe world of force beyond the world of form. h at the age of 15, she walked out the door of the convent school to which she had been sent and refused to return. at the age of 19, she married joanis vlachopoulos, a 32-year-old able seaman serving with the merchant navy. six months later, in the summer of 1941, her husband was reported missing. details are sketchy, but since world war ii was in progress, it is assumed that vlachopoulos was killed when his ship was destroyed by

ge offers the wisdom that in order to tap the wellspring of occult knowledge, one must search one fs own subconscious. number two stands for the mother principle and represents the expression of unity through woman (one and one. the empress (arcanum three) is the symbol of feminine instinct, a thought or solution that arises directly from the subconscious. the number three is the key that unlocks the door to intuition and is the driving energy that unites positive and negative, male and female. on the material level, the empress card represents the human aspect of love and symbolizes the sexual conjunction of male and female. the emperor (arcanum four) warns that no one can compromise with his or her conscience. the emperor of wisdom is activated by the fire of the vital force within all h

e the river nidd in north yorkshire, england in 1488. previously known as ursula sontheil, she would display supernatural powers by the age two that earned her the nickname of child of the devil. although little is known about the rest of her youth, stories circulated about an incident that occurred early in her childhood. upon returning to her house after doing an errand, her foster mother found the door wide open and ursula missing. reporting dreadful wailing and strange noises coming from the house, the neighbors told a story of an invisible force that wouldn ft let them enter the kitchen. together, they all returned to the house to discover the girl sitting in the kitchen. completely naked, ursula was sitting on the iron bar in the chimney from which the cooking hooks were suspended, p

the ghanta, serves that spiritual expression in a similar manner, driving away the negative entities and encouraging the positive spirits to manifest. the very sound of a bell is a symbol of creative power. people along the west coast of africa used to tie a bell to the foot of an ill child to ward off evil, and food was placed nearby to lure those spirits away. in contemporary times, bells above the door of a shop alert the shopkeeper that customers have entered. that practical function is predated by the use of bells over doors to keep evil spirits from entering into a home or shop. m delving deeper bracken, thomas. good luck symbols and talismans: people, places, and customs. philadelphia: chelsea house publishers, 1997. gaskell, g. a. dictionary of all scriptures and myths. avenel, n.j

THE GOD OF THE WITCHES

nd made himself a god, he wore horns in sign of his divinity, hence hisname in the koran, dhu'l karnain the two-horned. in egypt his horns were those of amon, the supremegod.a godling, who is found in all parts of babylonia and at all periods of her history, is a two-horned malefigure, known as enkidu. he is represented as fighting with animals, or holding a staff, but his special duty isto guard the door. he has a man's head with two horns, his body is human, and from the waist down he is abull. sometimes the legs appear to be human, but the hoofs are always clearly indicated, and the tail also is amarked feature. in short, he answers to the usual description of the christian devil in having horns, hoofs anda tail. but in the eyes of the early babylonians he was far from being a devil, an

on awaiting his trial for witchcraft, he was asked one night"whether he desired company or would be afraid alone, he said he had no fear of anything. the nextmorning he was found strangled, with his own neckcloth tied loosely round his neck and fastened to a smallstick stuck into a hole above the chimney-piece "it was concluded that some extraordinary agent had doneit, especially considering that the door of the room was secured, and that there was a board set over thewindow which was not there the night before when they left him. these executions give a special meaningto gilles de rais' outburst of contempt against the ecclesiastical court assembled to try him on a charge ofwitchcraft, that he "would rather be hanged in a lace than submit to their jurisdiction.[30]a string-as a garter, a

, and the said john tailyour in these shapes went upand down among william milne, miller at heatherstakes, his corn for the destruction of the same; and thedevil came to her, and pointed out john tailyour in the foresaid shapes, and told her that that was johntailyour. in 1692 at hartford, connecticut,[42] hugh crosia (crawshay) was accused of dealings with thedevil "he also said the devil opened the door of eben booth's house, made it fly open and the gate fly open;being asked how he could tell, he said the devil appeared to him like a boy, and told him he did make themfly open, and then the boy went out of sight. there were also a certain number of charms and spells foracquiring benefits at one's neighbour's cost, and of this james og of aberdeen was accused in 1597.[43 "isindited to hav

william of canterbury, who appears to havebeen a visitor at the monastery at the time. the scenes are vividly described; the violence of the knights, theperturbation of the frightened monks, their disorganised and ineffective attempts to save their chief, and thedetermination of becket to be killed. after the first interview with the knights, the monks gathered roundbecket and pushed him through the door though he struggled against them "thence gradually he progressedby slow degrees as if voluntarily courting death" he saw the people assembled as if at a spectacle and askedwhat it was that they feared, and was told "armed men in the cloisters. at once he tried to force his wayout, but was prevented by the monks who urged him to take refuge in the sanctuary of the cathedral. he fairlylost

"thence gradually he progressedby slow degrees as if voluntarily courting death" he saw the people assembled as if at a spectacle and askedwhat it was that they feared, and was told "armed men in the cloisters. at once he tried to force his wayout, but was prevented by the monks who urged him to take refuge in the sanctuary of the cathedral. he fairlylost his temper when he saw them trying to bar the door "go away" he said "cowards! let the miserable andthe blind rave. we command you by virtue of your obedience not to shut the door" the knights rushed in,and when they hesitated to begin becket deliberately taunted them as if intending to make them lose control.he then bent his head, stretching out his neck that they might the more conveniently strike with their swords.after the first blow

THE GOLDEN ESSENCE

umans of the clay were given the drop of fire by the master in the first mornings of the world, an added level of awareness abstraction potential became a part of mankind s mindstream. this potential, as we shall see, is a gateway to the transcendent, a slumbering seed of divinity, waiting for awareness and understanding to make it blossom through fate's unstoppable processes. the myth pattern is the door; awareness and understanding the keys awareness, as i have said, has a deep relationship to the objects of awareness. if you have a lot of room to abstract and manipulate your own awareness, you have a lot of room to experienc e the unchangeable forces of fate and life in many different ways, and, it seems, an ability to throw the weight of your own will around a bit and make your stay in

THE KEY TO THE MYSTERIES

grace of canova. the bridegroom is clinias, a disciple of the famous apollonius of tyana. the master had promised to come to his disciple's wedding, but he does not arrive, and the fair bride breathes easier, for she fears apollonius. however, the day is not over. the hour has arrived when the newly married are to be conducted to the nuptial couch. meroe trembles, pales, looks obstinately towards the door, stretches out her hand with alarm and says in a strangled voice "here he is! it is he" it was in fact apollonius. here is the magus; here is the master; the hour of enchantments has passed; jugglery falls before true 130 science. one seeks the lovely bride, the white meroe, and one sees no more than an old woman, the sorceress canidia, the devourer of little children. clinias is disabuse

the crowd which knelt about his path. eliphas saw the archbishop for the first time, and noticed the features of his countenance. they expressed kindliness and gentleness; but one might observe the expression of a great fatigue, and even of a nervous suffering painfully dissimulated. the procession descended to the foot of the church, traversing the nave, went up again by the aisle at the left of the door, and came to the station of the tomb of st. genevieve; then it returned by the right-hand aisle, chanting the litanies as it went. a group of the faithful followed the procession, and walked immediately behind the archbishop. eliphas mingled in this group, in order more easily to get through the crowd which was about to reform, so that he might regain the door of the church. he was lost i

mple reminds one of the 18th century germaine stael, who died when levi was seven> one says to one's self that life is good, since god has bestowed it on such souls as hers; one is full of courage and of hope. the other leaves you weakened and baffled, or perhaps, what is worse, full of evil designs; she makes you doubt of honour, piety and duty; in her presence one only escapes from weariness by the door of evil desires. one has uttered slander to please her, humiliated one's self to flatter her pride, one remains discontented with her and with one's self. the lively and certain sentiment of these diverse influences is proper to well-balanced spirits and delicate consciences, 245 and it is precisely that which the old ascetic writers called the power of discerning spirits. you are cruel c

THE MAGICIAN S KABBALAH

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

THE MOTHMAN PROPHECIES

. and the little houses scattered along the dirt road winding through the hills of west virginia were all dark. some seemed unoccupied and in the final stages of decay. others were unpainted, neglected, forlorn. the whole setting was like the opening scene of a grade b horror film from the 1930s. along the road there came a stranger in a land where strangers were rare and suspect. he walked up to the door of a crumbling farmhouse and hammered. after a long moment a light blinked on somewhere in the house and a young woman appeared, drawing a cheap mail-order bathrobe tightly about her. she opened the door a crack and her sleep-swollen face winced with fear as she stared at the apparition on her doorstep. he was over six feet tall and dressed entirely in black. he wore a black suit, black t

th impractical black dress shoes covered with mud. his face, barely visible in the darkness, sported a neatly trimmed mustache and goatee. the flashes of lightning behind him added an eerie effect "may i use your phone" he asked in a deep baritone, his voice lacking the familiar west virginia accent. the girl gulped silently and backed away "my husband" she mumbled "talk to my husband" she closed the door quickly and backed away into the darkness. minutes passed. then she returned accompanied by a rugged young man hastily buckling his trousers in place. he, too, turned pale at the sight of the stranger "we ain't got a phone here" he grunted through the crack in the door just before he slammed it. the couple retreated murmuring to themselves and the tall stranger faded into the night. beard

c conversation was taking place, the chimney-shaped object ascended and hovered some forty or fifty feet above the road. other cars came along the road and passed them. cold told woody to report the encounter to the authorities, promising to come forward at a later date to confirm it. after a few minutes of aimless generalities, cold announced he would meet woody again soon. the object descended, the door opened, cold entered it, and it rose quickly and silently into the night. when he got home, derenberger was in a very distraught state. his wife urged mm to call the parkersburg police. they seemed to accept his story without question and asked if he needed a doctor. the next day he was questioned at length by the city and state police. the story appeared in the local press and on radio a

id later "maybe six and a half or seven feet tall and it had big wings folded against its back "but it was those eyes that got us" linda declared "it had two big eyes like automobile reflectors "they were hypnotic" roger continued "for a minute we could only stare at it. i couldn't take my eyes off it" it was grayish in color and walked on sturdy manlike legs. it turned slowly and shuffled toward the door of the generator plant which was ajar and hanging off its hinges "let's get out of here" steve yelled. roger stepped on the gas and they shot through the gates, spun onto the exit road, and headed for route 62. suddenly they saw it, or another one like it, standing on a small hill near the road. as they hurtled past it, it spread, its batlike wings and took off straight up into the air "m

she dropped the small baby in her arms. the child began to cry, more insulted than hurt, but her mother couldn't move to pick her up again. she stood transfixed, hypnotized by the blazing red circles on the top of the towering, headless creature. its great wings unfolded slowly behind its back. raymond wamsley grabbed the paralyzed woman and the child and they all ran back into the house, slammed the door, and bolted it. there was a sound on the porch and the two red eyes peered in through a window. the women and children became hysterical while wamsley frantically phoned the police. it was 9 p.m. hundreds of people, many of them armed to the teeth, were less than a mile away and would not know about the episode until they read it in the local papers the following evening. by the time the

THE NECRONOMICON SIMON VERSION

rab. it is a haunting and sorrowful occult personality. was he really mad? this is perhaps a question that will go on for as long as man tries to understand himself; himself as a part of the cosmic dance and spiral, which includes the satanic as well as the deific, the sad as well as the happy. perhaps the arab was privy to some other-worldly secret that he could not reveal. perhaps he had opened the door by mistake, his own personal gate to the abyss, and was forced to cross its threshold into the unknown. we may never know. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as

breast like a dark lantern. i am old. the wolves carry my name in their midnight speeches, and that quiet, subtle voice is summoning me from afar. and a voice much closer will shout into my ear with unholy impatience. the weight of my soul will decide its final resting place. before that time, i must put down here all that i can concerning the horrors that stalk without, and which lie in wait at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been forgotten by all but a few men, the worshippers of the ancient ones (may their names be blotted out. and if i do not finish this task, take what is here and discover the rest, for time is short and mankind does not know nor understand the evil that awaits it, from every side, from every gate

they are the bitter venom of the gods. the great storms directed from heaven those are they the owl, messenger of uggi lord of death those they are they are the children born of earth that in the creation of anu were spawned. the highest walls the thickest walls the strongest walls like a flood they pass from house to house they ravage no door can shut them out no bolt can turn them back through the door like snakes they slide through the bolts like winds they blow pulling the wife from the embrace of the husband snatching the child from the loins of man banishing the man from his home, his land they are the burning pain that presseth itself on the back of man. they are ghouls the spirit of the harlot that hath died in the streets the spirit of the woman that hath died in childbirth the s

s of clay are heaped upon the alter where bowls of dust are the food of residents clothed only in wings to absu ishtar set forth. where sleeps the dread cuthalu ishtar set forth. the watcher stood fast. the watcher ninnghizhidda stood fast. and ishtar spoke unto him ninnghizhidda! serpent of the deep! ninnghizhidda! horned serpent of the deep! ninnghizhidda! plumed serpent of the deep! open! open the door that i may enter! ninnghizhidda, spirit of the deep, watcher of the gate, remember! in the name of our father before the flight, enki, lord and master of magicians open the door that i may enter! open lest i attack the door lest i break apart its bars lest i attack the barrier lest i take its walls by force open the door open wide the gate lest i cause the dead to rise! i will raise up th

her of the gate, remember! in the name of our father before the flight, enki, lord and master of magicians open the door that i may enter! open lest i attack the door lest i break apart its bars lest i attack the barrier lest i take its walls by force open the door open wide the gate lest i cause the dead to rise! i will raise up the dead! i will cause the dead to rise and devour the living! open the door lest i cause the dead to outnumber the living! ninnghizhidda, spirit of the deep, watcher of the gate, open! ninnghizhidda the great serpent coiled back on itself and answered ishtar lady queen among the gods i go before my mistress ereshkigal before the queen of death i will announce thee. and ninnghizhidda horned serpent approached the lady ereshkigal and said: behold, ishtar, thy siste

THE ROSICRUCIAN MANIFESTOS

this he would transfer in another more fitting vault: for where or when fra: r.c. died, or in what country he was buried, was by our predecessors concealed and unknown unto us. in this table stuck a great naile somewhat strong, so that when he was with force drawn out, he took with him an indifferent big stone out of the thin wall, or plaistering of the hidden door, and so unlooked for uncovered the door; wherefore we did with joy and longing throw down the rest of the wall, and cleared the door, upon which that was written in great letters, post 120 annos patebo, with the year of the lord under it: therefore we gave god thanks and let it rest that same night, because first we would overlook our rotam; but we refer our selves again to the confession, for what we here publish is done for t

he confession, for what we here publish is done for the help of those that are worthy, but to the unworthy (god willing) it will be small profit: for like as our door was after so many years wonderfully discovered, also there shall be opened a door to europe (when the wall is removed) which already doth begin to appear, and with great desire is expected of many. in the morning following we opened the door, and there appeared to our sight a vault of seven sides and corners, every side five foot broad, and the height of eight foot; although the sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the sieling; in the midst, in stead of a tomb-stone, was a round altar covered o

ry old folks; so might perhaps our gaza be enlarged, or at least be better cleared. concerning minitum mundum, we found it kept in another little altar, truly more finer than can be imagined by any understanding man; but we will leave him undescribed, untill we shal truly be answered upon this our true hearted famam; and so we have covered it again with the plates, and set the altar thereon, shut the door, and made it sure, with all our seals; besides by instruction and command of our rota, there are come to sight some books, among which is contained m (which were made in stead of household care by the praise-worthy m.p) finally we departed the one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the learned, or unlearne

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

ose i did not know? still, to be accurate, i fear the symptoms are entirely strange. if i were hard, i fd make it clear that criticism must arrange an explanation different for this particular event. surely, your best work always finds itself sole object of the mind fs in vain you ply the brush, distracted by something you have heard or acted. expect some tedious visitor. your eye runs furtive to the door; your hand refuses to obey; you throw the useless brush away. i think i hear the word you say *the sword of song, pentecost, vol. ii, pp. 178, 179. i am; and by my fancy: if my reason will thereto be obedient, i have reason; if not, my senses better pleased with madness do bid it welcome .winter fs tale. others attain to a certain degree of illumination, and then stumble, seeking such occ

iance, but also in their mirrored mysticism, so many of crowley fs poems are akin to the esoteric teaching of the sufi poets of persia, such as jelaladdin and jami. a very beautiful parable of jelaladdin runs as follows: one knocked at the beloved fs door; and a voice asked from within, gwho is there? h and he answered, git is i. h then the voice said, gthis house will not hold me and thee. h and the door was not opened. then went the lover into the desert, and fasted and prayed in solitude. and after a year he returned, and knocked again at the door. and again the voice asked, gwho is there? h and he said, git is thyself, h and the door was opened to him .cited in e. fitzgerald fs salaman and absal. as do the following lines of jami: gaze, till gazing out of gazing grew a being her i gaze

none will be discharged, we must fend for ourselves c hark! we are the poets! we are the children of wood and stream, of mist and mountain, of sun and wind! we adore the moon and the stars, and go into the london streets at midnight seeking their kisses as our birthright. we are the greeks. and god grant ye all, my brothers, to be as happy in your loves! and to us the rites of eleusis should open the door of heaven, and we shall enter and see god face to face. under the stars i go forth, my brothers, and drink of that lustral dew: i will return, my brothers, when i have seen god face to face, and read within those eternal eyes the secret that shall make you free. then will i choose you and test you and instruct you in the mysteries of eleusis, oh ye brave hearts, and cool eyes, and trembli

THE BOOK OF GATES

this great god is towed along over the ways of maat of the tuat through the upper half of this secret circle of the god seker, who is upon his sand, and he neither looketh upon nor gazeth at the secret figure of the earth which containeth the flesh of this god. the gods who are in [the train of] this god hear the words of ra, who crieth unto them from where this god is. aha-neteru is the name of the door [of this city. ament is the name of the circle of this god [and in it are] the secret path of amentet, and the doors of the hidden palace, and the holy place of the land of seker [with his] flesh, and [his] members [and his] body, in the divine form which they had at first. baiu-amu-tuat is the name of the gods who are in [this] circle. their forms (aru) who are in their hour, p. 17 and t

to the gods who are therein, and he commandeth that they have the mastery over their divine offerings in this city. he maketh his way through this field, being provided with his boat, and he setteth apart by his words the estates which are [to produce] their offerings in this city, and he giveth to them water for their lakes, and he travelleth through the tuat every day. sept-metu is the name of the door of this city. p. 21 the secret roads of amentet, and the manner wherein this great god is being rowed along over the water therein in his boat to perform the plans (or, affairs) of the gods of the tuat, the gathering together [of them] by their names, the manifestations of their shapes (or, forms, and [their] secret hours, such are the things of which the secret representation of the tuat

ng, and 8 ft. 8 in. wide, and, when cleared of the ruins, 6 ft. 9 in. high. i perceived immediately by the painting on the p. 73 ceiling, and by the hieroglyphics in basso relievo, which were to be seen where the earth did not reach, that this was the entrance into a large and magnificent tomb. at the end of this corridor i came to a staircase 23 ft. long, and of the same breadth as the corridor. the door at the bottom is 12 ft. high. from the foot of the staircase i entered another corridor, 37 ft. 3 in. long, and of the same width and height as the other, each side sculptured with hieroglyphics in basso relievo, and painted. the ceiling also is finely painted, and in pretty good preservation. the more i saw, the more i was eager to see, such being the nature of man; but i was checked in

made them to spring up in the land which he created, that is to say, in the amentet which he made" next: chapter iii. the gate of saa-set: the second division of the tuat. sacred texts egypt ehh index index previous next p. 86 chapter iii. the gate of saa-set the second division of the tuat. the boat of ra, having passed between the two halves of the horizon of the west, now approaches a gateway, the door of which is closed before him; the door of the second division of the tuat is different from the doors of the other divisions, for it consists of a single leaf which turns upon a pivot working in holes in the top and bottom of the framework of the door. this door is guarded by a serpent called saa-set, which stands upon its tail. the text referring to this serpent reads- p. 87 "he who is

tuat. sacred texts egypt ehh index index previous next p. 100 chapter iv. the gate of aqebi. the third division of the tuat. the boat of the sun having passed through the second division of the tuat arrives at the gateway which leads to the third division. this gateway is unlike the first, which has already been described, for its opening is protected by an outwork, similar to that which protects the door of a fortified building. the outwork is guarded by nine gods, in the form of mummies, who are described as the "second company of the gods" and in this wall, which completely divides the second division from the third, is an opening, which leads to a corridor that runs between two walls, the tops of which are protected by rows of pointed stakes. at the entrance to the corridor stands a go

THE SECRET RITUALS OF THE OTO

es to accept the extraordinary story told by the abbe fournier in his book what we have been, what we are, and what we might become. towards ten o clock in the evening, i being prostrated in my chamber, calling on god to assist me, suddenly heard the voice of mr. de pasqually, my director, who had died in the body more than two years previously. i heard him speaking distinctly outside my chamber, the door being closed, and the windows shut in like manner, the shutters also being secured. i turned in the direction of the voice, being that of the long garden belonging to the house, and thereupon i beheld m pasqually with my eyes, who began speaking, and with him were my father and mother, both also dead in the body. god knows the terrible night which i passed! the teachings of de pasqually s

soldiers, we have drawn the living water of truth from the well of the oasis (o.t.o. applause. all resume seats) lustration first point: the oath. second point: the bringing-forth. third point: the nourishment. first point the candidate is in waiting without. s. directs w. and e. to admit him. they go out, and ask if he is willing to be hoodwinked. they do this, on his consenting, and lead him to the door. w. knocks once. s: whom have you there? w: a poor stranger, who has been drawn to our oasis, and received the hospitality of our camp. s: halt! sir i demand of you: are you free and of full age? c: i am. s: do you understand that by entering this camp you have incurred the penalty of death? c: i do (w. puts his dagger to c. s throat) s: do you consider the honour of enrolling yourself am

nform with this custom, and, the business of the evening being completed, we may pass from labour to refreshment. closing repeat opening down to eight invisible. s: fellow-soldiers, how shall we guard truth? w: by silence (they take the book, etc, reversing their actions in opening, until the well is again closed. s. extinguishes his candle. o.t.o. applause) e: let every man depart unto his tent (the door is opened) file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c2.html (14 of 14 [12/28/2001 2:02:43 pm] sroto_notes 29. also known by the title of man. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note29.html [12/28/2001 2:02:46 pm] the secret rituals of the o.t.o. part two the rituals themselves* second degree31 pre

documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c5.html (8 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. a veil. comps. h. viii j. comps. exaltation z (to senior p.m) you will retire from the lodge, prepare the candidates and knock as a m\m\42 for admission. s.p.m. asks for signs, grip and word of m.m. senior p.m: vvv herald: m.e.43 there is an alarm at the door. z: see who wants admission. herald (opening) whom have you there? s.p.m: three m\m\ who desire to be made perfect. herald: halt (closes and reports) z: do you vouch that they are properly prepared? herald: i do. z: admit them in due form (they enter and salute (instructed by s.p.m.44) with penal sign of iii. h. confronts them with drawn sword. j. and herald may assist in this) h: you wil

usalem duly opened. r.w.m. 3. 2. viii (sits) annihilation file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (4 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. viii: brother, candidates are in waiting. retire, see them properly prepared, clad as p.m.s and carrying tapers lighted, and knock as a p.m (done) herald: v.i.s.k. there is an alarm at the door (takes up skull) viii: see who wants admission. herald: whom have you there? asst: p.m.s who are determined to become p.i.s. herald: halt (reports) viii: do you vouch, etc. herald: i do. viii: admit them in due form (they enter with penal sign of l. of p) 2nd o (to candidates) can ye drink of the cup that i drink of? cands: we can. 2nd o (raises sponge, saying to viii) father, if it be po

THE HOLY BIBLE KING JAMES VERSION

f the firstlings of his flock and of the fat thereof. and the lord had respect unto abel and to his offering: 4:5 but unto cain and to his offering he had not respect. and cain was very wroth, and his countenance fell. 4:6 and the lord said unto cain, why art thou wroth? and why is thy countenance fallen? 4:7 if thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. and unto thee [shall be] his desire, and thou shalt rule over him. 4:8 and cain talked with abel his brother: and it came to pass, when they were in the field, that cain rose up against abel his brother, and slew him. 4:9 and the lord said unto cain, where [is] abel thy brother? and he said, i know not [am] i my brother s keeper? 4:10 and he said, what hast thou done? the voice of thy br

rth. 6:14 make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. 6:15 and this [is the fashion] which thou shalt make it [of] the length of the ark [shall be] three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 6:16 a window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof [with] lower, second, and third [stories] shalt thou make it. 6:17 and, behold, i, even i, do bring a flood of waters upon the earth, to destroy all flesh, wherein [is] the breath of life, from under heaven [and] every thing that [is] in the earth shall die. 6:18 but with thee will i establish my covenant; and thou shalt come into the ark, tho

de them a feast, and did bake unleavened bread, and they did eat. 19:4 but before they lay down, the men of the city [even] the men of sodom, compassed the house round, both old and young, all the people from every quarter: 19:5 and they called unto lot, and said unto him, where [are] the men which came in to thee this night? bring them out unto us, that we may know them. 19:6 and lot went out at the door unto them, and shut the door after him, 19:7 and said, i pray you, brethren, do not so wickedly. 19:8 behold now, i have two daughters which have not known man; let me, i pray you, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. 19:9 and they said, stand back. and they said [again] t

u, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. 19:9 and they said, stand back. and they said [again] this one [fellow] came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. and they pressed sore upon the man [even] lot, and came near to break the door. 19:10 but the men put forth their hand, and pulled lot into the house to them, and shut to the door. 19:11 and they smote the men that [were] at the door of the house with blindness, both small and great: so that they wearied themselves to find the door. 19:12 and the men said unto lot, hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in t

ght the men into joseph s house. 43:18 and the men were afraid, because they were brought into joseph s house; and they said, because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses. 43:19 and they came near to the steward of joseph s house, and they communed with him at the door of the house, 43:20 and said, o sir, we came indeed down at the first time to buy food: 43:21 and it came to pass, when we came to the inn, that we opened our sacks, and, behold [every] man s money [was] in the mouth of his sack, our money in full weight: and we have brought it again in our hand. 43:22 and other money have we brought down in our hands to buy food: we cannot tell who put o

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

the attributes which the artists meant particularly to express. she is probably represented here in the form under which she was worshipped in the neighbourhood of cyzicus, where she was called artemij priapivh, the priapic diana.1 in the temple at hierapolis the active powers imparted to her by the creator were represented by immense images of the male organs of generation placed on each side of the door. the measures of these must necessarily be corrupt in the present text of lucian; but that they were of an enormous size we may conclude from what is related of a man's going to the top of one of them every year, and residing there seven days, in order to have a more intimate communication with the deity, while praying for the prosperity of syria.2 athen us relates, that ptolemy philadelp

accordingly condemned with vehemence and success by ambrosius, prudentius, and other orthodox leaders of the age. it was from the ancient system of emanations, that the general hospitality which characterised the manners of the heroic ages, and which is so beautifully represented in the odyssey of homer, in a great measure arose. the poor, and the stranger who wandered in the street and begged at the door, were supposed to be animated by a portion of the same divine spirit which sustained the great and powerful. they are all from jupiter, says homer, and a small gift is acceptable.2 this benevolent sentiment has been compared by the english commentators to that of the jewish moralist, who says, that he who giveth to the poor lendeth to the lord, who will repay him tenfold.3 but it is scarc

revailed in the scottish district of lothian, which was very fatal to the cattle, to counteract which some of the clergy bestiales, habitu claustrales, non animo taught the peasantry to make a fire by the rubbing together of wood (this was the needfire, and to raise up the image of priapus, as a means of saving their cattle. when a lay member of the cistercian order at fenton had done this before the door of the hall, and had sprinkled the cattle with a dog s testicles dipped in holy water, and complaint had been made of this crime of idolatry against the lord of the manor, the latter pleaded in his defence that all this was done without his knowledge and in his absence, but added, while until the present month of june other people s cattle fell ill and died, mine were always sound, but no

it was the female organ which was shown in this position of protector upon the churches, and the elaborate though rude manner in which these figures were sculptured, show that they were considered as objects of great importance. they represented a female exposing herself to view in the most unequivocal manner, and are carved on a block which appears to have served as the key-stone to the arch of the door-way of the church, where they were presented to the gaze of all who entered. they appear to have been found principally in the very old churches, and have been mostly taken down, so that they are only found among the ruins. people have given them the name of 1 he adds in a note: les dessins de cet artiste, destin s l acad mie des belles lettres, sont pass s, on ne fait comment, entre les

ah-na-gig in churches out of ireland. we have been informed that an example has been found in one of the little churches on the coast of devon; and there are curious sculptures, which appear to be of the same character, among the architectural ornamentation of the very early church of san fedele at como in italy. three of these are engraved in our plate xxxii. on the top of the right hand jamb of the door5 is a naked male figure, and in the same position on the other side a female,6 which are described to us as representing adam and eve, and our informant, to whom we owe the drawings describes that at the apex7 merely as the figure of a woman holding her legs apart. we understand that the surface of the stone in these sculptures is so much 1 plate xxxi, figs. 1, 2, 3. 2 plate xxxi, fig. 4

TYSON DONALD NEW MILLENNIUM MAGIC

in smaller patterns. the flow of a magnetic field is a minia- ture version in an imperfect material guise of the unfolding of the universe. in the same way, each person is a miniature replica of the universe-a micro- cosm. within the human mind at the point of the absolute, or true, self is a portal through the veil of unknowing. in the average person it is closed and locked. only the crack under the door emits the blinding white brilliance that is the first ema- nation of the unmanifest, the primal expression of the will of god. the magus when awakened and made wholly aware has the power to reach through the veil and draw out from the sea of limitless possibility various potencies that can then be manifested in the world of forms. for this reason the magus is granted rule over all spirits

across the veil of unknowing, which divides the universe from the unmanifest, and literally ceases to be for an infinite- ly brief instant. when it emerges across the veil, it is inverted, the mirror image of its former self. it is the same in appearance, but all its energy has been flipped from right to left. the measureless instant the pendulum is stopped is a single point in time. the point is the door between the two universes. it may be observed that when viewed from the side -that is, from the second dimension of space-an object traveling in a circle appears to imitate the motion of the pendulum. it goes to the right, slows, then begins to accelerate to the left and repeats the cycle. recently biologists made an interesting discovery regarding certain small fla- gellate micro-organis

natural plant fibers. the robe symbolizes purity and the protecting cloak of the light that enfolds the good purposes of the magus. it must always be kept spotless- ly clean. decoration is left to the vanity of the magus, who should remember that only sincerity of motives impresses the all. sash the sash binds the robe close at the waist and bars unfavorable influences. it is the symbolic lock on the door. it should wrap around the middle of the magus three times and tie in the front. its ideal design is about two inches wide and made of seven colors arranged in lateral strips. the middle strip is white. the three upper strips in order going outward from the middle are red, blue, and yellow. the three lower strips going out from the middle are colored green, orange, and purple. this arrang

ual work at night. where it is not practical to employ shutters, heavy opaque blinds or drapes may be substituted. there must be adequate lighting in the room so that in an emergency the chamber can be brightly lit at the touch of a switch. a large tilt-style switch that can be easily located and operated in the dark should be installed. the walls are best left undecorated, and the same goes for the door. walls, door, shutters, and ceiling are painted a pale neutral gray. some adepts suggest black, but this tends to be oppressive. red should not be used, as it is the color commonly associated with satanism. the temple should never be painted any one particular color since it would cast a pervasive influence over all succeeding rituals. study of the interior design principles of traditiona

rked within its bounds are ever to be effective. to stand inside the middle temple is to be halfway to the state of exal- tation that permits the parting of the veil. inner temple also called the temple spiritual. little can be said descriptively about the temple of the spirit because it has no perceivable qualities. it cannot be seen or heard or touched. however, entry into it is akin to opening the door of a brightly lit house before a lost person wandering in the darkness of night. to experience it engenders a reaction of unutterable joy. it is the ecstasy of mystics, called satori and samadhi and nirvana, and the rapture of saints. the inner temple houses the lamp of spirit and the secret torah that contains the knowledge of god. it may be described as the interior of the vessel that h

TYSON DONALD SOUL FLIGHT

1615) on this matter. porta recorded in the second book of his work magia naturalis (natural magic) how an elderly witch offered to give him an account of the things she experienced during her magical flight, which was effected by means of an ointment that she applied to her body. removing her clothing, she vigorously rubbed herself all over with some ointment, while we observed through cracks in the door. she collapsed under the force of the soporific juices and fell into a profound sleep. we opened the doors, and struck her repeatedly, but her sleep was so deep that she felt nothing. we returned to our position outside, and now the strength of her remedy began to weaken and grow feeble. awaking from sleep, she began a long raving story of crossing seas and mountains, and she brought fort

same sort of account occurs in the 1525 tractatus de strigibus sive maleficus of the dominican monk bartholomaeus of spina (1465-1546, who relates the story told to him by his friend, augustus de turre of bergamo. while still a young man, augustus returned late one night to his rented house in the university town of pavia, where he was studying to become a physician. for a long time he pounded on the door, but nobody answered. in frustration, he climbed the side of the house to a balcony and entered through an open window, and then went looking for the maid who was supposed to have been ready and waiting to unbolt the door when he knocked. he found her in her room, lying unconscious on the floor, and left her to her sleep. the next day, when he asked her what sht: had been doing on the flo

attered throughout britain and continental europe. fairies were supposed to dance about these circles to open the gateway to the astral world. it was located between two of the stones in the circle, but which two was not evident when the gateway remained inactive. how the fairies opened the gate is a mystery, unless it is revealed in the practice of one accused witch, who testified that he opened the door into a fairy hill by walking around it three times widdershins-against the course of the sun. in magic, clockwise circumambulation winds up and focuses energy, whereas counterclockwise circumambulation unwinds and releases it. passage between two pillars of stone is symbolically 53. murray, 240. 46. soul flight akin to being born between the legs of a woman, and passing from a place of da

but they were dreams in which he was at least partially conscious. when he was seven or eight years old, fox began to have a recurring dream that came to him several times a year throughout his childhood. in the dream, he sat talking with his mother, when she suddenly fell silent and stared at him strangely. the firelight and lamplight dimmed, and the air suffused with a kind of golden radiance. the door of the parlor opened and the double of his mother, exact in every detail, walked in and stared at him silently. this terrified fox into a screaming fit, not because it was frightening in itself, but because he could not tell which version of his mother was real and which was the double. sometimes before falling asleep, he saw a strange background of small, misty-blue or mauve circles that

mply by not visualizing anything that lies on the other side of the walls, floor, or ceiling of the windowless astral chamber, those walls can be rendered completely impervious. 164 soul flight door the only opening in the astral chamber described in the following ritual is a single closed door. just as the walls of the chamber correspond in a symbolic way with the barrier of the magic circle, so the door corresponds with the point at the center of the circle through which entry or exit of the circle is enabled. a magic circle can have only one opening: the point at its center. by expanding the point, it becomes an aperture into or out of the circle. it is necessary to create a doorway in the astral chamber to allow travel in the projected astral body to other places in the astral world. o

TYSON DONALD THE MAGICAL WORKBOOK

ern wall, with your feet flat on the floor separated by six inches and hands on knees. look directly forward and focus your gaze on the distant horizon beyond the wall and other intervening structures. visualize in your mind a white paneled door on the wall in front of your chair, while continuing to gaze forward into infinity. in your imagination, rise from the chair and step forward to approach the door. put your right hand on its ornate brass knob. feel the cool smoothness of the brass as you turn and open it. the door swings on its hinges away from you to the left. walk through the doorway into a room with an oak floor and palegray walls that are almost white. the ceiling is painted the same pallid gray. close the door behind you without turning to look through its opening. you stand i

painted in the center of the north wall at the level of your heart. it is quite large, about three feet across on each side, and completely filled with solid evergreen color. the east wall in front of you bears an upright triangle filled with yellow that is of similar dimensions. the south wall on the right bears a similar upright triangle in red. as you walk around the white circle, you see that the door through which you entered is set in the west wall near its right-hand corner, and that the wall bears an inverted blue triangle in its center. all four triangles are the same elevation above the floor, their centers at the level of your heart. when you have completed your circuit of the room and once more face east with your back to the closed panel door, step across the white circle and

ise as you examine the room, keeping the fingers of your right hand in contact with the chill stone of the altar. feel the sharpness of its edges and corners. when you have observed every detail, release the altar, turn to the west, and step over the white circle on the floor to approach the paneled door. place your left 66 sitting exercises hand on its ornate brass knob, and as you start to open the door, turn to face the room once again, so that you do not see anything that lies on the other side of the door. step backward out of the room and pull the door shut while still facing into the room. step backward again without turning and sit in the chair occupied by your physical body. close your physical eyes for several seconds to rest them. place your palms on your face on either side of

rom the soil. in my opinion, green more equally balances the colors of the other elements individually, whereas visualization in. astral temple 67 black balances all three active elements together. when the four elements are given equal importance, as they are in this exercise, green is a better choice for the north than black. it is best to begin the visualization of the astral temple by opening the door, and end it by backing out of the temple and closing the door without turning around. in this way, all of your attention is concentrated on the temple itself, without being distracted by externals. the temple occupies a plane of reality separate from the physical plane, and by passing through the doorway you pass from one dimension to another. for best results this exercise should be repe

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

monster who existed solely to prevent the sun from rising and shining. ii. the legend of the destruction of mankind. the text containing the legend of the destruction of mankind is written in hieroglyphs, and is found on the four walls of a small chamber which is entered from the "hall of columns" in the tomb of seti i, which is situated on the west bank of the nile at thebes. on the wall facing the door of this chamber is painted in red the figure of the large "cow of heaven" the lower part of her belly is decorated with a series of thirteen stars, and immediately beneath it are the two boats of ra, called semketet and mantchet, or sektet and matet. each of her four legs is held in position by two gods, and the god shu, with outstretched uplifted arms, supports her body. the cow was publ

d hath union as he journeyeth, as a man hath union with a woman. and again he playeth the part of a husband and satisfieth his desire. he riseth to the height of twenty-eight cubits [at abu, and he droppeth at sma-behutet[fn#181] to seven cubits. the union) there is that of the god khnemu in [abu. he smiteth the ground] with his sandals, and [its] fulness becometh abundant; he openeth the bolt of the door with his hand, and he throweth open the double door of the opening through which the water cometh [fn#181] diospolis of lower egypt, or "thebes of the north "moreover, he dwelleth there in the form of the god shu,[fn#182] as one who is lord over his own territory, and his homestead, the name of which is 'aa (i.e, the 'island. there he keepeth an account of the products of the land of the

their venom on the tail of the scorpion tefen; as for me, the woman taha[fn#212] opened her door, and i entered into the house of the miserable lady [fn#211] in egyptian teb, which may be the tebut in the metelite nome [fn#212] taha may be the name of a woman, or goddess, or the word may mean a "dweller in the swamps" as golenischeff thinks. then the scorpion tefen entered in under the leaves of the door and smote (i.e, stung) the son of usert, and a fire broke out in the house of usert, and there was no water there to extinguish it [but] the sky rained upon the house of usert, though it was not the season for rain.[fn#213 [fn#213] i.e, it was not the season of the inundation. behold, the heart of her who had not opened her door to me was grievously sad, for she knew not whether he (i.e

ce of isis, the goddess. then the lady usert came, and she brought unto me her possessions, and she filled the house of the woman tah, for the ka of tah) because [she] had opened to me her door. now the lady usert suffered pain and anguish the whole night, and her mouth tasted (i.e, felt) the sting [which] her son [had suffered. and she brought her possessions as the penalty for not having opened the door to me. oh the child shall live and the poison die! verily horus shall be in good case for his mother isis. verily everyone who is stricken shall be in good case likewise. lo, a bread-cake [made] of barley meal shall drive out (or, destroy) the poison, and natron shall make it to withdraw, and the fire [made] of hetchet-plant shall drive out (or, destroy) fever-heat from the limbs "o isis

d by them to make his first appearance upon their coasts just as the nile begins to overflow, they pay special regard to these voluntary messengers as it were of that most joyful news. the priests, indeed, entirely abstain from all sorts in general.[fn#277] therefore, upon the ninth day of the first month, when all the rest of the egyptians are obliged by their religion to eat a fried fish before the door of their houses, they only burn them, not tasting them at all. for this custom they give two reasons: the first and most curious, as falling in with the sacred philosophy of osiris and typhon, will be more properly explained in another place. the second, that which is most obvious and manifest, is that fish is neither a dainty nor even a necessary kind of food, a fact which seems to be ab

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

of the sun are transformed into clouds that ascend up to the sky, and after a period of digestion are converted into lightning and thunder. this same process is repeated in the sexual laboratory of the alchemist. our motto is thelema: that is willpower. the entrance into the old, archaic temples was commonly a hidden hole in some mysterious spot in the dense jungle. we departed from eden through the door of sex, and only through that door can we return to eden. eden is sex. it is the narrow, straight and difficult door that leads us into the light. in the solitude of these mysterious sanctuaries, the neophytes were submitted to the four initiatic ordeals. the ordeals of fire, air, water and earth always defined the diverse purifications of the neophytes. la cruz tiene cuatro puntas: la cr

n human-gods. these are super-men. the mystery of baphomet it is indeed true and certain that the mystery of baphomet is sexual alchemy. we transform the lead of our personality into the gold of the spirit based on rigorous comprehension and sexual transmutation. this is how the i is annihilated. the rose elaborates its perfume with the mud of the earth; the perfume of the rose is transmuted mud. the door of eden sex is the door of eden. the guardian of this door is the assyrian sphinx, the egyptian sphinx, the bull (golden calf) of moses with the sword between its paws. this is the psychological i reflected in the baphomet that with his sword drives out from the threshold all of those who are not prepared. the enemy is within us; we need to work with the demon in order to dissolve it. we

he souls only spoke about one gate and about one straight and difficult narrow path. he never stated that there were multiple ways to reach god. the great master jesus textually stated the following: 24`be striving to go in through the straight gate, because many, i say to you, will seek to go in, and shall not be able; 25 from the time the master of the house may have risen up, and may have shut the door, and ye may begin without standing, and to knock at the door, saying, lord, lord, open to us, and he shall answer saying to you, i have not known you whence ye are, 26 then ye may begin to say, we did eat before thee, and did drink, and in our broad places thou didst teach; 27 and he shall say, i say to you, i have not known you whence ye are; depart from me, all ye workers of the unright

WESTERN MANDALAS OF TRANSFORMATION SR AL

when we use the tattwas and talismans as astral doorways, we mean a conscious excursion into the realm of the imagination. neither are we trying to just enter some kind of daydream, unless we mean a controlled daydream. fantasizing and daydreaming, in the western occult tradition, are the great thieves of the 13 1 14. western mandalas of transformation. life energy. doing active pathworking opens the door for the energy to manifest on the physical plane that is compatible with a full, rich life. in harmony with the magician's intentions. as steinbrecher explains: the inner guide meditation is a way of working on inner planes that is a direct outgrowth. of the western mystery tradition. it is an action oriented method: you move, you utilize your ego and your senses, you ask questions. and b

cian's purpose can also be traced in the ether. some seals and sigils are too complicated to be done in the air, so the simpler ones are easier for this purpose. more complicated designs can be used in other ways, such as for meditation mandalas, as we will see. when one draws a seal or sigil, one should also see it in the mind's eye. this is the signature of an angelic force, and you are opening the door to let in its energy when you cut sigils. do it with great care. i suggest that you have the sigil of certain powerful divine names, such as ihshvh, or that of your angel, imprinted deeply in your mind's eye as well, to instantly call upon if necessary. these angelic sigils, whether cut in the ether or incorporated into a talisman, can be drawn from the rose cross or the planetary kameas

e and invisible rosicrucian order, case notes that these three numbers taken together (seven, five, eight) have the numeration of the word for copper, the metal of venus (nchshth. the boundary of the ground plan for the vault was seven by four, and four is the number often attributed to venus as daleth, since it is the fourth letter in the alphabet. in rosicrucian symbolism, it signifies not only the door which gives entrance to the vault of brother c. r, but is an image figure 9-a figure 9-b figure 9-c of the door to eternal life, brother c. r. having conquered death. st. paul once said that death was the last adversary, a motto dr. case was fond of quoting. seven multiplied by four is twenty-eight, the theosophic extension of seven, the planet venus. the flower of venus is the rose, and

e sephiroth. this number also equals "dawn of the philosophers (aurora philosophorum, a hidden reference to the true golden dawn. the 231 gates are all of the possible two-letter combinations of the hebrew letters, a hint that a practicing qabalistic philosopher should perhaps explore these hidden gates. figure 9-l we have mentioned that there is an intimate relationship between venus, or daleth, the door (represented in tarot by the empress [see figure 9-m, and nun, which in the qabalistic scheme is connected to scorpio (ruled by mars. here is clothed one of the greatest secrets of occultism. it has to do with transmutation of the life force at the throat center, ruled by venus. this transformation is allegorically portrayed in tarot by nun, death, which, since it is connected to scorpio

WHO ARE THE DRACONIANS

ncountered lizard man around 2:00 a.s. on june 29. on his way home, the teen stopped near the brackish waters of scape ore swamp outside bishopville to change a flat tire. while replacing the jack in the car's trunk, he glimpsed something running across the field toward him. jumping into his 1976 toyota celica, he was quickly engaged in a tug-of-war with the reptilian creature as he tried to pull the door closed. then lizard man jumped onto the car's roof, where he left scratches in the paint as evidence of his attack. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (14 of 68 [8/25/2000 17:19:58 "hysterical, davis returned home and told only his parents and a few close friends about the experience. law enforcement officers, however, interroga

eedom and relief in the air. my thinking processes seemed to flow easier and clear. i guess one could say that there was less tension in general wherever i happen to be. on may 7th, i was in the parking lot to pick up sheila from work (about 9:30 a.m) reading a book. a strong feeling came over me to doze off. as i did, i dreamed that i was in my car reading my book when my 'visitor' fellow opened the door, but rather brought the monitoring device and left it in the back seat of the car. he then jumped out and slammed the door with a pop that woke me up! strange. the 'dream' and dozing period lasted less than 10 minutes and the 'dream' is one of those rare types that one does not forget. what i found was particularly curious was that i knew who the fellow was, what the device was, and i act

n convinced him that he should perhaps move to sao paulo, a bigger city where it may be easier to go unnoticed "so aeromar moved to sao paulo, finding work in an electrical company and sharing a room with another man. he also became friends with a vendor of beverages from vitoria who had a stand near a movie theater. while hanging out there one night, a car stopped right in front of the stand and the door opened "even through he didn't want to go, aeromar lost his will and entered the car. the door closed and he found inside- not surprisingly- the three same men whom he had been dodging for months. they drove for a while, leaving the city and entering a wooded area "the car stopped and they all walked up to a big ufo surrounded by some sort of luminous ring and hovering above the ground. t

this, and didn't really know what side i was on. i felt it better to stay hidden until i could sort things out. i was looking for a safer place when i remember that they had kept a delivery log for the rail cars coming in with materials, in the control room right below me. so i decided to go down and see if i could find a date. i climbed down the ladder on the side of the bin, and stepped through the door to the control room. there was no one in there and i found the log. the last shipment that was recorded was dated monday, oct. 6, 97. but the calendar on the wall was turned to nov. 97, so i had no idea what day it actually was. from where i was, i could see the whole production floor, but i could see no-one moving anywhere. i decided i was safer on the roof where i was, so i climbed back

yourself. remember, some contactees have stated that the cia is literally infested with implantees and clones if not alien 'imposters' themselves, and it would indeed be the logical agency for an alien force to infiltrate and take over if they wanted to infiltrate and subvert our society. in fact the cia's 'trojan horse' treaties with the dracos and greys in the past would certainly have 'opened the door' for at least the abduction and implantation of key figures within the agency. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (68 of 68 [8/25/2000 17:20:co halloween. sly does it. tiptoe catspaw. slide and creep. but why? what for? how? who? when! where did it all begin 'you don't know, do you' asks carapace clavicle moundshroud climbing ou

WICCA WITCHCRAFT TODAY

ave been still occupied in christian times. the house was lit only by the central smoke-hole, which at best could give a sort of twilight. it is certain that at times they would have a watchman on the roof of this house, which would look exactly like a conical hill, and as it is almost as certain that this watchman would go up by a ladder and out by this smoke-hole instead of going all the way to the door and climbing all the way up the hill again, others would also be likely to go out this way. visitors of the larger races might note this, to them, curious habit of going in and out by the smokehole, and it is possible that a confused memory of this led to the story that witches had a habit of leaving and returning by the chimney. these people were probably members of the numerous races wh

occur every time one assumes the goddess position, but they very soon realise that by doing so they begin to receive thrills which are apt to grow more and more intense when the trance comes on. they know! it is no use saying 'this is only suggestion, or the subconscious mind' they reply 'we quite agree; suggestion or the subconscious mind are simply some of the tools which we use to help to open the door' as indicated before, i have little doubt that in the old days if a party were setting out for a long journey across rough country they would say 'we will go as hares' or some other animal, and would imitate the animal's movements, thinking that in some mystical way they had taken on that animal's nature. it may have been partly a game; but whatever it was it took their minds off a long a

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

g, in caer pedryvan four times revolving the first word from the cauldron, when was it spoken? by the breath of nine damsels gently warmed. is it not the cauldron of the chief of annwn which is social? with a ridge round its edge of pearls, it will not boil the food of a coward nor of one excommunicated. a sword bright flashing to him will be brought, and left in the hand of llyminawg. and before the door of the porch of hell a lantern is burning. and when we went with arthur in his splendid labours, except seven, none returned from caer vendiwid. am i not a candidate for fame, to be heard in song? in caer pedryfan, the island of pybyrdor, twilight and darkness meet together. bright wine was their drink in their assembly. thrice the burden of prydwen we went on the sea. except seven, none

ngest who live longest. the man with the strongest character is attacked most often. foolishness there s no fool like an old fool. correct your own mistakes from those made by fools. a man may speak like a wise man, and act like a fool. god and heaven god gave us two ears and one mouth and we should use them in the same proportion. god is good but don t dance in a canoe. god s help is closer than the door. prayers from a black heart are like thunder from a black sky neither are wanted by god nor man. the road to heaven is well signposted but badly lit at night. forsake not god till you find a better master. a good life is the only religion a good example is the best sermon. a good conscience is the best divinity. greed every man is born clean, clever and greedy. most of them stay greedy. t

ts doubt on the creed of millions. thus the fear and the hate; thus the torture chamber, the iron stake, the gallows, the labor camp, the psychiatric ward. planet steward, stephen levine metaphysics is a cobweb the mind weaves around things. planet steward, stephen levine questions are more likely to make good communications than dogmatic statements, which usually only create resistance, shutting the door which they were designed to force open. graham howe, the mind of the druid the fact that a believer is happier than a skeptic is no more to the point than the fact that a drunken man is happier than a sober one. george benard shaw a great deal of intelligence can be invested in ignorance when the need for illusion is deep. saul bellow i consider myself a hindu, christian, moslem, jew, bud

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

s that a woman prefers one measure of fun to 9 of pharisaic professional goodness. nine persons have entered alive into the jews paradise; enoch, elijah, messiah, eliezer the servant of abraham, hiram, king of tyre, ebed melek the ethiop, jabez the son of jehuda the prince, bathia daughter of pharaoh, and sarah the daughter of asher. some rabbis add rabbi yoshua son of levi, but he entered not at the door, but climbed over the wall. see kethuboth, 7. 2. in the 145th psalm, we find 9 reasons for praising god. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the great eleusinian mysteries were the successors of the egyptian mysteries of isis and osiris, and were celebrated at eleusis and possibly also at athens, in honor of demeter or ceres; they occupied 9 days, an

WORKING CEPHALOEDIUM VERSION 2

ary boy hermes, the virgin; while nun is the eagle of sexual ecstasy, the serpent of life through death, the scorpion or scarab of kephra, the womb which transmutes through corruption, the semen or fluid vehicle of the spirit, the elixir of magick, the blood, wine, and poison in the chalice. and yod repeating that god, and prophesying the vau that follows it, ends with daleth the letter of venus, the door of the palace of love. then vau reproduceth itself in its spelling, as it is written``all is ever as it was' in "the book of the law, and in aiwaz are found the three star-clusters of earth-nature, the goat under the god set or saturn for hadith, the begetter, and mars exalted therein for force and fire, the virgin under thoth or mercury, his word creating in her the eidolon of his nature

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

id to me by thee i shall cast out the power of all wicked spirits; and that by thee i shall or may know the doings and practices of evil men, and more that may be spoken or uttered to man" special power of the prince "who, being the prince, chief minister and governor under right noble king bnapsen didst (to my seer) appear in the most terrible manner with fiery flaming streams and saidst 'i know the door of death' and the glory of god has shaken the walls of the ungodly" genesis: 2, vs. 2-3 "by the seventh day god had finished the work he had been doing; so on the seventh day he rested from all his work. and god blessed the seventh day and made it holy, because on it he rested from all the work of creating he had done" see figure 88 for the diagram of the seven days of creation applied to

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ncovered a secret door, upon which was inscribed in large letters post oa annos patebo 'after an hundred and twenty years i shall open' with the year of our lord under, 1484. frater n.n, and those with him then cleared away the rest of the brickwork, but let it remain that night unopened as they wished first to consult the rota "on the following morning, frater n.n. and his companions forced open the door, and there appeared to their sight a tomb of seven sides and seven corners. every side was five feet broad, and eight feet high. although in the tomb of the sun does not shine, it is lit by the symbolic rose of our order in the centre of the first heptagonal ceiling. in the midst of the tomb stands a circular altar, and after having raised the brazen plate or lid of the pastas, discover t

nciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd year of his age. last of all was written: ex deo mascimur; in yesheshuah morimur; per spiritum sanctum reviviscimus 'in god are we born, in yeheshuah we die, through the holy spirit we rise again' so, then, our frater n.n. and his companions reclosed the pastos for a time, set the altar over it, shut the door of the tomb, and placed their seals upon it" though slightly slanted from the order's perspective, it does give an indication of the content of the rosicrucian documents and their teachings. the official history of the order, written by wyn wescott (under the initials of his order motto) further provides us with a bridge in which to interpret the rosicrucian history relating directly to t

reflects the purity for which we strive; by the observation of abstinence and silence for a period of 20 hours; in token thereof, we impose upon him the final test before admitting him within the portal. 2nd ad. turns to 3rd ad. and says: 2nd ad "noble lord of eventide, before admitting the postulant, ascertain that hislher pledge is duly maintained" postulant knocks thrice urgently. 3rd m. opens the door but bars the way, saying: 3rd ad "by what right seekest thou entrance within these precincts" postulant in silence, offers hierv's lamen. 3rd ad. stands aside to let postulant in and then 3rd ad. says: 32%1 ad "merciful king of salem, i have tested the postulant and silence is maintained" three bells sound ch.ad "the hour cometh and even now is when the son of man shall appear. art thou t

oni from postulant's waist. 3rd ad "what then is this" 2nd ad "it is the loosening of the corruptible body of osiris, victorious before all the gods: all his faults are driven out; it is the purification of osiris on the day of his birth" ch.ad "i pass over the way; i know the head of the pool of truth, even the pool of silence which is the pool of healing" 3rd ad "what then is this" he points to the door of the vault. ch.ad 'it is the northern gate of the underworld, even the door of the tomb, whereon thou mayest behold the sun in his nadir, crucified between the pillars of the tree of life" all face east ch.ad "homage unto thee, 0 thou lord of light and truth, 0 sovereign prince who doest away with sin; destroy thou the faults that are within me, that with a dean heart i may approach whe

oul for my sake shall find it" 2nd m "he that taketh not his cross and followeth after me is not worthy of me" four bells sound t he ob l ig at ion ch.ad. repeats the words, and at the end of each clause the postulant bows his head in silence (1)1, frater, associate adeptus minor of the 5=6 grade of the ancient rosicrucian fraternity of the rose of ruby and the cross of gold, standing here before the door of the vault of the adepti, do solemnly affirm and testify to the faith which i hold in my heart in those greater mysteries to which the lesser mysteries are the door; i believe that they are implanted in the soul in silence, and that through the veils of silence only can they be beheld. standing thus in the sign of osiris slain, with all sincerity and singleness of heart, do i affirm tha

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