Michael Wynn's Occult Reference Library
*THE EQUINOX

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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

several lifetimes and to have entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to

erial needs, and spirituality is very difficult to achieve at a time when there is a crisis of physical need or emotional shortfall in your life. for example, in days when having sufficient food and heating was an ongoing concern, abundance for the coming winter months was a prime focus of mabon, the harvest festival at the autumn equinox. many kitchen witches would carry out private spells using the equinox energies, to empower talismans and cast spells to ensure their own family would survive the inhospitable months of winter. in the modern world, concerns are different, but no less urgent, and for many of us still centre on the home, family and employment. we need money to fulfil obligations, help for a child who is studying for exams or perhaps suffering bullying, a partner to share jo

cieties. it was formalised by the celts, although some historians believe that it was predated by an earlier threefold division that celebrated the beginning of winter, midwinter and midsummer, and was perhaps linked to the movement of the herds. the wheel of the year co-exists with the wider seasonal divisions of the year and incorporates the four solar festivals; these fall on the solstices and the equinoxes, the astronomical marker points of the ebbs and flows of cosmic energies. between each of these solar festivals, which are known to witches as the lesser sabbats, is one of the four great fire festivals that are major rites in the wiccan and neo-pagan calendar, as they were to the celts. it is interesting to note that the wheel of the year is mirrored almost exactly in the medicine w

seeds, pottery or china rabbits, feathers crystals: aquamarine, jade, tourmaline, fluorite flowers, herbs, oils and incenses: celandine, cinquefoil, crocus, daffodil, honeysuckle, primroses, sage, tansy, thyme and violets a spring equinox cleaning ritual use this ritual to welcome the winds of positive change. you can perform it on any of the three days of the rising equinox energies that precede the equinox. alternatively, it can be adapted for cleansing away negativity and sorrows at any time. i give an alternative version in my book psychic protection lifts the spirit. you can join with family or friends in a communal spring cleaning of a collective living area or workspace. alternatively, you can use it alone to help you to clear out not only physical clutter but also emotional and spi

purpose of the spell and the order in which you intend to work. decide whether it will be divided into phases, such as invoking the four elements, raising and releasing the power (see pages 40-1) or merge into one* plan what you are going to say and write it down (you may of course let the words come to you spontaneously* choose the time for your spell. check the following influences: the seasons the equinoxes the phase of the moon the day of the week the hour* check any time limits (for example 'may this spell hold sway until the moon has ebbed away) and ensure that you can adhere to them* choose the place for your spell. if you are working out of doors, and it is a spell that will last over several days, bear in mind any possible changes in the weather. make sure you have enough room for

gels, colours, crystals, herbs, incenses, ritual tools, etc. receptive hand: the hand you do not write with. used for receiving energies. see also power hand. rede: a rule or moral code. the wiccan rede states: an [if] it harm none, do what you will, and so ensures all magick has a positive intent. sabbat: one of eight special days of the year on which wiccan celebrations are held- the solstices, the equinoxes and the celtic fire festivals. samhain: the celtic fire festival of the new year, celebrated at the end of summer. scrying: seeing magical images in a reflective medium, such as a crystal ball, mirror or a natural moving source of inspiration, such as fire, water or clouds. the word 'scry' comes from the anglo- saxon word descry, which means 'to perceive dimly. shamanism: possibly th

ABRAMELIN2

rly corresponds to our easter; it begins on the 15th or 16th of the jewish first month= nisan or abib. the feast of tabernacles begins about the middle of their seventh month= tisri. 18 ie, religious denomination. 19 it is immaterial whether the religious conception be theistic or pantheistic. 20 the initiates of the true rosicrucian wisdom, know that there is a certain force in the observance of the equinoxes. 21 abraham evidently means his guardian angel. 22 here abraham admits to an extent what i have urged in my previous notes. 23 i.e, the astrologers to whom abraham refers in the first sentence of the chapter. 24 i.e, the moon and monday; sun and sunday; mars and tuesday (tuisco is a name of mars; venus and friday (freya's day, after freya, the scandinavian goddess, etc. 25 et jusqua

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

illed all the possibilities of that original nothing to manifest in positive terms, we have thereby killed for ever all its possibilities of mischief. our task being thus perfectly simple, we shall not require the assistance of a lot of lousy rishis and sanyasis. we shall not apply to a crowd of moth-eaten arahats, of betel-chewing bodhisattvas, for instruction. as we said in the first volume of 'the equinox, in the first number 'we place no reliance on virgin or pigeon; our method is science, our aim is religion' our common sense, guided by experience based on observation, will be sufficient. 2. we have seen that the yogic process is implicit in every phenomenon of existence. all that we have to do is to extend it consciously to the process of thought. we have seen that thought cannot exi

tigation by having been trained to ignore the immeasurable. all phenomena have subtle qualities which are at present insusceptible to any properly scientific methods of investigation. we can imitate the processes of nature in the laboratory, but the imitation is not always exactly identical with the original. for instance, professor j. b. s. haldane attempted some of the experiments suggested in 'the equinox' in this matter of pranayama, and very nearly killed himself in the process. he did not see the difference between the experiment with the dog and the phenomena which supervene as the climax of a course of gentle operation. it is the difference between the exhilaration produced by sipping clos vougeot '26 and the madness of swilling corn whiskey. it is the same foolishness as to think

e to fling against unexpected attacks. this is, of course, merely concentration in daily life, and it is the habit of such concentration that prepares one for the much severer task of the deeper concentration of the yoga practices. for those who are undertaking a preliminary course there is nothing better, while they are still living more or less ordinary lives, than the practices recommended in 'the equinox. there should be- there must be- a definite routine of acts calculated to remind the student of the great work. 9. the classic of the subject is 'liber astarte vel berylli, the book of devotion to a particular deity. this book is admirable beyond praise, reviewing the whole subject in every detail with flawless brilliancy of phrase. its practice is enough in itself to bring the devotee

or two at a time; three or four such periods twice or three times a day. in the earliest stages of all it is not necessary to have got very far with asana, because all you can get out of the early practices is really a foreshadowing of the difficulties of doing it. 18. i began by taking a simple geometrical object in one colour, such as a yellow square. i will quote the official instructions in 'the equinox 'dharana- control of thought '1. constrain the mind to concentrate itself upon a single simple object imagined. the five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver crescent; a yellow square; a red triangle '2. proceed to combinations of single objects; e.g, a black oval within a yellow square, and so on '3. proceed to simple moving objects, such a

hich can transcend analysis, stable against all thought by virtue of its own self-evident assurance. in the language of the great white brotherhood (whom i am here to represent) you cross the abyss 'leave the poor old stranded wreck- ruach 'and pull for the shore' of neschamah. for above the abyss, it is said, as you will see if you study the supplement of the fifth number of the first volume of 'the equinox, an idea is only true in so far as it contains its contradictory in itself. 33. it is such states of mind as this which constitute the really important results of samyama, and these results are not to be destroyed by philosophical speculation, because they are not susceptible of analysis, because they have no component parts, because they exist by virtue of their very unreason 'certum

apostle to the gentiles. st. paul was a learned rabbi; he was the favourite pupil of the best expositor of the hebrew law, and in the single moment of his vision all his arguments were shattered at a single stroke! 10. we are not told that st. paul said anything at the time, but went quietly on his journey. that is the great lesson: not to discuss the results. those of you who possess a copy of 'the equinox of the gods' may have been very much surprised at the extraordinary injunction in the comment: the prohibition of all discussion of the book. i myself did not fully understand that injunction; i do so now. 11. let us now deal with a few of the phenomena which occur during the practices of pratyahara. very early during my retirement in kandy, i had been trying to concentrate by slanting

ALEISTER CROWLEY ACROSS THE GULF

lf was obstinate and foolish. not yet did i at all understand his wisdom or his purpose. it often happens thus. of old, men sent their priests to rebuke nile for rising- until it was known that his rising was the cause of the fertility of their fields. now of the vows which i took upon me and of my service as priestess of the veiled one it shall next be related. chapter iii page 8 gulf.txt it was the equinox of spring, and all my life stirred in me. they led me down cool colonnades of mighty stone clad in robes of white broidered with silver, and veiled with a veil of fine gold web fastened with rubies. they gave me not the uraeus crown, nor any nemyss, nor the ateph crown, but bound my forehead with a simple fillet of green leaves- vervain and mandrake and certain deadly herbs of which it

th his ateph crown and his phoenix wand and with his ankh of emerald, with his magic apron in the three colours; yea, thoth, the god of wisdom, whose skin is of tawny orange as though it burned in a furnace, appeared visibly to all of us. and the old magus of the well, whom no man had seen outside his well for night threescore years, was found in the midst: and he cried with a loud voice, saying "the equinox of the gods" and he went on to explain how it was that nature should no longer be the centre of man s worship, but man himself, man in his suffering and death, man in his purification and perfection. and he recited the formula of the osiris as follows, even as it hath been transmitted unto us by the brethren of the cross and rose unto this day "for asar un-nefer hath said: he that is f

i veiled myself, and went into the market-place and lifted up my voice in a chant and cried: death, and desolation, and despair! i lift up my voice, and all the gods are dumb. i unveil my face, and all that liveth is no more, i sniff up life, and breathe forth destruction. i hear the music of the world, and its echo is silence. death, and desolation, and despair! the parting of the ways is come: the equinox of the gods is past. another day: another way. let them that hear me be abased before me! death, and desolation, and despair! then i pulled away my veil, and the cold lightnings of death shot forth, and the people of the city fell dead where they stood. save only one, a young boy, a flute-player, that was blind, and, seeing not those eyes of mine, died not. then to him i spake, saying

of one and the birth of the other, seeith something (though it be little) of the course of things. and for him it is necessary to understand fully that change of office (for the gods neither die nor are re- page 40 gulf.txt born, but now one initiates and the other guards, and now one heralds and the other sanctifies) its purpose and meaning in the whole scheme of things. so i, in this year v of the equinox of the gods (1908) wherein horus took the place of osiris, will by the light of this my magical memory seek to understand fully the formula of horus- ra hoor khuit- my god, that ruleth the world under nuit and hadit. then as ankh-f-na-khonsu left unto me the stel 666 with the keys to that knowledge, so also may i write down in hieroglyph the formula of the lady of the forked wand and o

gned understanding; so that the least devout appeared the most devout- as it is unto this day. but for me all these things were as nothing; for i studied ever the nature of osiris, concentrating myself into mysterious pure symbols. i understood why it was said that isis had failed to discover the phallus of osiris, and thus perceived the necessity of horus to follow him in the great succession of the equinoxes. moreover i fashioned talismans of pure light concerning osiris, and i performed in light all the ceremonies of initiation into his mysteries. these were interpreted by wise men and translated into the language of the twilight and graven on stone and in the memories of men. page 41 gulf.txt yet was i even more intrigued in that great struggle to apprehend the course of things, as it

men and translated into the language of the twilight and graven on stone and in the memories of men. page 41 gulf.txt yet was i even more intrigued in that great struggle to apprehend the course of things, as it is seen from the standpoint of destiny. sop that i might leave true and intelligible images to enlighten the mind of him (whether myself or another) that should come after me to celebrate the equinox of the gods at the end of the period of osiris. as now hath come to pass. thus then three-and-thirty years i lived in the temple of osiris a high priest; and i subdued all men under me. also i abolished the office of priestess, for had not isis failed to find that venerable phallus without which osiris must be so melancholy a god? therefore therefore was khemi to fall, and the world to

ALEISTER CROWLEY BOOK OF LIES

rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'.a, is totally unconscious of this process, or, it might be better to say, he recognises it as nothing, in that positive sense of the word, which is only intelligible in samasamadhi. book of lies get any book for free on: w

e note; it means that the statements in this chapter are to be understood in the most ordinary and commonplace way, without any mystical sense. v.v.v.v.v. is the motto of a master of the temple (or so much he disclosed to the exempt adepts, referred to in liber lxi. it is he who is responsible for the whole of the development of the a'.a. movement which has been associated with the publication of the equinox; and his utterance is enshrined in the sacred writings. it is useless to enquire into his nature; to do so leads to certain disaster. authority from him is exhibited, when necessary, to the proper persons, though in no case to anyone below the grade of exempt adept. the person enquiring into such matters is politely requested to work, and not to ask questions about matters which in no

in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. commentary( mu-delta) this is the special number of horus; it is the hebrew blood, and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii of the circumstances of the equinox of the gods. the word "phoenix" may be taken as including the idea of "pelican, the bird, which is fabled to feeds its young from the blood of its own breast. yet the two ideas, though cognate, are not identical, and "phoenix" is the more accurate symbol. this chapter is explained in chapter 62. it would be improper to comment further upon a ritual which has been accepted as official b

deciphering english puns. the chapter alludes to levi's drawing of the hexagram, and is a criticism of, or improvement upon, it. in the ordinary hexagram, the hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the first three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the holy guardian ange

ry( omicron-theta) the title of this chapter is a place frequented by frater p. until it became respectable. the chapter is a rebuke to those who can see nothing but sorrow and evil in the universe. the buddhist analysis may be true, but not for men of courage. the plea that "love is sorrow, because its ecstasies are only transitory, is contemptible. paragraph 5. coote is a blackmailer exposed by the equinox. the end of the paragraph refers to catullus, his famous epigram about the youth who turned his uncle into harpocrates. it is a subtle way for frater p. to insist upon his virility, since otherwise he could not employ the remedy. the last paragraph is a quotation. in paris, negroes are much sought after by sportive ladies. this is therefore presumably intended to assert that even women

ALEISTER CROWLEY BOOK OF THE LAW

,46: nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. i,47: but they have the half: unite by thine art so that all disappear. i,48: my prophet is a fool with his one, one, one; are not they the ox, and none by the book? i,49: abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. i,50: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect

ake! ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a feast for the supreme ritual, and a feast for the equinox of the gods. ii,41: a feast for fire and a feast for water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu, and the pleasure of uttermost delight! ii,44: aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. ii,45: there is

ALEISTER CROWLEY LIBER 777

s solved it. see appendix i. col. xlvii. line 7. has a monkey. line 19. said to have a monkey. col. xlix. the geomantic figures of the planets are those of the signs which they rule. lines 3-10. q andr table of correspondences 37 line 15. p line 16. v line 17. line 18. m and n line 19. s and t line 20. w line 22. o line 24. line 25. u line 26. x line 28. z line 29. y see the handbook of geomancy, the equinox i: 2, p. 137.8 col. l. the catholic seven deadly sins in square brackets. col. lvii. egyptian quarters. cols. lvii, lix &c. beth elohim gives- michael, leo, and south to c and y. gabrial, bull, and north to b and h. raphael, man, and west to e and. uriel, eagle, and east to d and w. col. lxix. sattvas, h rajas, and f tamas g in a close analogy col. lxxix, line 13. add (3321) ttrc tumhc

ALEISTER CROWLEY LIBER CHANOKH

st of class b publications in equinox vol. i no. 10, where it was also stated its publication is at present incomplete. in the blue equinox, a continuation of chanokh was advertised for publication in equinox vol. iii, but along with many things in that list it was never published, and quite possibly never written. the present edition consists of the two published sections. all footnotes are from the equinox publication; all endnotes by the present transcriber. of course in some senses liber chanokh is redundant as there are far better guides to both dee purist and golden dawn enochian magick out there; the present edition part of an ongoing project of producing good electronic copies of the magical instructions from the equinox was in large measure a reaction to the insanity of attempting

the published parts of chanokh was done by james windram, crowley s south african lieutenant; and that crowley later attempted to palm off the work of writing the continuation onto him, but without result. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie s interpolation of the symbolic representation of the universe as a sub-title for the first part. it was again reprinted in enochian world of aleister crowley (enochian

c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn. the version of the enochian alphabet used in plates iv-ix is the ni enochiana typeface constructed by the present editor, closely based on the final forms of the lett

occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia liber tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as the vision and the voice or liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley s commentary in equinox vol. iv no. 2 (1998. dee, john: mysteriorum liber primus mysteriorum liber secundus. mysteriorum liber tertius. quartus liber mysteriorum liber mysteriorum quintus quinti libri mysteriorum appendix these six books of ms diaries (1581-1583) comprise bl sloane ms 3188. in preparing the

, i have seen fit to reconstruct the figure. note though that in crowley s vision of the 15th thyr in the vision and the voice the holy twelvefold table of oit was probably conceived according to the casaubon printing, i.e. reading o i t r l u l r l o o e so the names oit, rlu and ooe (lrl is palindromic) mentioned in that vision would be read left to right on the table as printed in casaubon and the equinox, but right to left on the table reconstructed from the angels directions (there is evidence in the dee mss that enochian should be written right to left. 3: a full account of the reception of the sigillum dei meth is contained in mysteriorum liber secundus. the plate of the seal has been redrawn based on the account in secundus and on clay holden s reconstruction: the rendition in the

watchtowers; as the letters were immediately afterwards written into the cross between the four tablets, described as the crosse of union, or black cross (ibid, p. 180. the importance it assumed in the golden dawn appears to derive from an intermediate source, possibly sloane ms 307, an edited extract from which became h, clavicula tabularum enochii. 7: i have transcribed this table directly from the equinox version. it does not appear to follow directly any of the versions of the great table in the dee mss; that is, some letters match the 1584 great table as delivered by av, some match the 1587 version as reformed by raphael, and some disagree with both these but agree with the great table that can be constructed from the names of the parts of the earth as imposed by god of liber scienti

ed man air d fortuna minor a 0 the fool earth (elements) earth (e) caput draconis t xxi the universe (if using the book of thoth attributions, exchange h and x and change titles of tarot trumps accordingly. the remaining six trumps and hebrew letters are referred to the upper six squares of the calvary crosses as noted above. 18: rather than reproduce the version of the alphabet which appeared in the equinox publication i have substituted a face based on the final corrected forms of the letters from sloane 3188 (quinti libri mysteriorum appendix, cleaned up very slightly; note that the letter x (x) is drawn with a small dot just inside the angle to clearly distinguish it from a rotated or reflected e (e, and in the letter c (c, the stroke in the middle of the right-hand notes 40 part of th

orum 12 aliqui plures, aliqui pauciores partes habent sub sua regimine ex 91 partibus in quas tota terra hic demonstratur esse divisa, suggesting that the seven-letter names in this column are the names of the parts themselves rather than denoting discreet angelic entities associated with the parts. the names of the 91 parts were delivered on the 21st and 22nd of may 1584 (tfr pp. 141-5, 148-152. the equinox publication omitted the numbers of the 91 parts; however as these numbers are used to identify their characters on the table of watchtowers (plate x) they have been restored. theangels of the tribes are as follows: angel tribe quarter olpaged dan east gebabal asshur east s-e lavavoth gad south s-e ziracah reuben south zurchol simeon south s-w zinggen zebulon west s-w hononol judah west

2: every letter in paraoan is a living fire; but all of one quality and of one creation; but unto n is delivered a viol of destruction, according to that part that he is of paraoan the governour. ave, during the working of 2nd july 1584 (tfr p. 188. previously (p. 176) ave remarked of the reversed p in the first watchtower, for beginning there it will make the name of a wicked spirit. 23: thus in the equinox publication. james typeset of liber scienti has orcanir which is consistent with the 1584 great table; however, reading the appropriate sigil off the table as given in plate iii will give orancir (as does the 1587 great table. 24: the equinox publication had orpamb which has been changed as an obvious typo, since it has the wrong number of letters. the reading given is from james types

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ed as in text. jesod (9) see text. malkuth (10) contains all the numbers> which includes the whole of matter as we know it by the senses. it is impossible here to explain thoroughly the complete conception; for it cannot be too clearly understood that this is a "classification" of the universe, that there is nothing which is not comprehended therein. the article on the qabalah in vol. i, no. v of the equinox is the best which has been written on the subject. it should be deeply studied, in connection with the qabalistic diagrams in nos. ii and iii "the temple of solomon the king. such is a crude and elementary sketch of this system. the formula of tetragrammaton is the most important for the practical magician. here yod= 2, he= 3, vau= 4 to 9, he final= 10. the number two represents yod, t

the case. by the use of this system the magician is able ultimately to unify the whole of his knowledge- to transmute, even on the intellectual plane, the many into the one. the reader can now understand that the sketch given above of the magical hierarchy is hardly even an outline of the real theory of the universe. this theory may indeed be studied in the article already referred to in no. v of the equinox, and, more deeply in the book of the law and the commentaries thereon: but the true understanding depends entirely upon the work of the magician himself. without magical experience it will be meaningless. in this there is nothing peculiar. it is so with all scientific knowledge. a blind man might cram up astronomy for the purpose of passing examinations, but his knowledge would be 5 al

e most useful for the foundation of a religion. it is the method of catholic christianity, and consists in the dramatization of the legend of the god. the bacchae of euripides is a magnificent example of such a ritual; so also, through in a less degree, is the mass. we may also mention many of the degrees in freemasonry, particularly the third. the 5 degree= 6square ritual published in no. iii of the equinox is another example. in the case of bacchus, one commemorates firstly his birth of a mortal mother who has yielded her treasure-house to the father of all, of the jealousy and rage excited by this incarnation, and of the heavenly protection afforded to the infant. next should be commemorated the journeying westward upon an ass. now comes the great scene of the drama: the gentle, exquisi

tiated by a circumambulation, during which the magician invokes the names of god that are on it. any person without sufficient ingenuity to devise proper methods of preparation for the other articles required is unlikely to make much of a magician; and we shall only waste space if we deal in detail with the preparation of each instrument. there is a definite instruction in liber a vel armorum, in the equinox, volume i, number iv, as to the lamp and the four elemental weapons- 67 chapter ix of silence and secrecy: and of the barbarous names of evocation. it is found by experience (confirming the statement of zoroaster) that the most potent conjurations are those in an ancient and perhaps forgotten language, or even those couched in a corrupt and possibly always meaningless jargon. of these

ion. we formulated before the days of ross the 'laws' of malarial fever, without reference to the mosquito; we might discover one day that the germ is only active when certain events are transpiring in some nebula<history of the earth is included in the period of some such relation; so that we cannot possibly be sure that we may deny "malarial fever is a function of the present precession of the equinoxes, or when so apparently inert a substance as argon is present in the air in certain proportions "we may therefore admit quite cheerfully that magick is as mysterious as mathematics, as empirical as poetry, as uncertain as golf, and as dependent on the personal equation as love "that is no reason why we should not study, practice and enjoy it; for it is a science in exactly the same se

st of 20 to 30 barbarous names, let him imagine these names to occupy sections of a vertical column, each double the length of the preceding one; and let him imagine that his consciousness ascends the column with each name. the mere multiplication will then produce a feeling of awe and bewilderment which is the proper forerunner of exstasy. in the essay "energized enthusiasm" in no. ix, vol. i of the equinox<christians used what is in all essentials this method. see "fragments of a faith forgotten" by g.r.s.mead, esq. b. a, pp. 80-81. there is a real connexion between what the vulgar call blasphemy and what they call immorality, in the fact that the christian legend is an echo of a phallic rite. there is also a true and positive connexion between the creative force

, the scope of which was confined to a small section of the things which interested him; also, they possessed a point of view of their own which was far from sympathetic with his, so that misunderstanding constantly interfered with the work. the tarot and the holy qabalah may be discussed together. the theoretical basis of both is identical: the tree of life<equinox in several articles appearing in several numbers> the 78 symbols of the tarot are admirably balanced and combined. they are adequate to all demands made upon them; each symbol is not only mathematically precise, but possesses an artistic significance which helps the diviner to understand them by stimulating his aesthetic perceptions. the master therion finds that the tarot is infallibl

e wholly broken the link between you and your holy guardian angel before they pounce, lest at the last moment you escape. anthony of padua and (in our own times "macgregor" mathers are examples of such victims. nevertheless, every magician must firmly extend his empire to the depth of hell "my adepts stand upright, their heads above the heavens, their feet below the hells<equinox> this is the reason why the magician who performs the operation of the "sacred magic of abramelin the mage, immediately after attaining to the knowledge and conversation of the holy guardian angel, must evoke the four great princes of the evil of the world "obedience and faith to him that liveth and triumpheth, that reigneth above you in your palaces as the balance of righteousness and

being torn asunder by the wild horses which he had bound fast to his own body by the act of "destroying" their independent consciousness and control of their chosen vehicle. see his magical record an xx, sun in libra and onward> 7. works of creation and dissolution, and the higher invocations. there are also hundreds of other operations<rituals for several such purposes are given in the equinox> to bring wanted objects- gold, books, women and the like; to open locked doors, to discover treasure; to swim under water; to have armed men at command- etc, etc. all these are really matters of detail; the adeptus major will easily understand how to perform them if necessary<adeptus major> 196 it should be added that all these things happen "naturally<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

nk it better to arrange by correspondence. 1) it is of the first importance that you should understand my personal position. it is not actually wrong to regard me as a teacher, but it is certainly liable to mislead; fellow-student, or, if you like, fellowsufferer, seems a more appropriate definition. the climax of my life was what is known as the cairo working, described in the minutest detail in the equinox of the gods. at that time most of the book of the law was completely unintelligible to me, and a good deal of it- especially the third chapter- extremely antipathetic. i fought against this book for years; but it proved irresistible. i do not think i am boasting unfairly when i say that my personal researches have been of the greatest value and importance to the study of the subject of

ct of magick and mysticism in general, especially my integration of the various thought-systems of the world, notably the identification of the system of the yi king with that of the qabalah. but i do assure you that the whole of my life's work, were it multiplied a thousand fold, would not be worth one tithe of the value of a single verse of the book of the law. i think you should have a copy of the equinox of the gods and make the book of the law your constant study. such value as my own work may possess for you should amount to no more than an aid to the interpretation of this book. 2) it may be that later on you will want a copy of eight lectures on yoga so i am putting a copy aside for you in case you should want it. magic without tears get any book for free on: www.abika.com 7 3) wit

s the worst poisonous element in human society. when you talk of the "actual record" of the "being called jesus christ" i don't know what you mean. i am not aware of the existence of any such remagic without tears get any book for free on: www.abika.com 13 cord. i know a great many legends, mostly borrowed from previous legends of a similar character. 9 it would be better for you to get a copy of the equinox of the gods and study it. the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego- or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and

reference to notariqon, the accursed art of making words out of initials, like (in profane life) wren and gestapo and their horrid brood, or to temurah, the art of altering the position of the letters in a word, a sort of cipher; for these are almost always frivolous. to base any serious calculations on them would be absurd. love is the law, love under will. fraternally, 666 p.s. you should study the equinox vol. i, no. 5 "the temple of solomon the king" for a more elaborate exposition of the qabalah. chapter v the universe. the 0= 2 equation cara soror, do what thou wilt shall be the whole of the law. yes, i admit everything! it is all my fault. looking over my past writings, i do see that my only one-opointed attempt to set forth a sound ontology was my early fumbling letter brochure ber

and set, et cetera and da capo, personifications of "good" and "evil" the foes may be fairly matched; but more often the tale tells of a revolt in heaven. in this case "evil" is temporary; soon, especially with the financial help of the devout, the "devil" will be "cast into the bottomless pit" and "the saints will reign with christ in glory 19* you must read the soldier an the hunchback! and? in the equinox i, 1. 39 for ever and ever, amen" often a "redeemer" a "dying god" is needed to secure victory to omnipotence; and this is usually what little vulgar boys might call a "touching story" j. the monist (or advaitist) school, is at once subtler and more refined; it seems to approach the ultimate reality (as opposed to the superficial examination of the dualists) more closely. it seems to m

ressed in a religious (christian) uniform: all these come under "don't stroke the cat the wrong way" or, in the modern pseudo-scientific journalese jargon "streamlining life" let us see if frater perdurabo has anything to the point! of course, part i of book 4 is devoted to it; but there is too much, and not enough, to be useful to us just now. what your really need is the official instruction in the equinox, and the very fullest and deepest understanding of eight lectures on yoga; but these lectures are so infernally interesting that when i look into the book for something to quote, it carries me away with it. i can't put it down, i forget all about this letter. rather a back-handed advertisement for concentration! magic without tears get any book for free on: www.abika.com 120 the best w

lly buy stoves with excellent appropriate symbolism (last time i did this- 13 e.v- i got a perfect ferranti at harrods. the circular copper bowl, with the central disk as the source of heat, is unsurpassable) the walls should be "self-coloured" a neutral tint- green, grey or blue-grey? and entirely bare, unless you put up, in the proper quarters, the proper designs, such as the "watch towers- see the equinox i, 7. remember that your "east" your kiblah, is boleskine house, which is as near as possible due north from plymouth. find north by the shadow of a vertical rod and noon, or by the pole-star. work out the angle as usual. the st l of revealing may be just on the n. wall to make your "east" magic without tears get any book for free on: www.abika.com 156 next, your circle. the floor ough

is correct; and the unicursal hexagram might be embroidered, or "applique (is it? i mean "stuck on, upon the breast. the best head-dress is the nemyss: i cannot trust myself to describe how to make one, but there are any number of models in the british museum, on in any illustrated hieroglyphic text. the sphinx wears one, and there is a photograph, showing the shape and structure very clearly, in the equinox i, 1, frontispiece to supplement. you can easily make one yourself out of silk; broad black-and-white stripes is a pleasing design. avoid "artistic" complexities. well, that ought to be enough to keep you out of mischief for a little while; but i feel moved to add a line of caution and encouragement. listen! faites attention! achtung! khabardar karo! just as soon as you start seriously

w of haricots verts saut s; for the conclusion must always be doubt (see that beastly book of lies again- there's a gorgeous chapter about it) and the practical moral is this: these contradictions don't occur (or don't matter) in neschamah. also, it might help you quite a lot (by encouraging you when depressed, or amusing you when you want to relax) to read sir palamede the saracen; supplement to the equinox, vol. i, no. 4. i expect quite a few of his tragi-comic misadventures will be already familiar to you in one disguise or another. 25 and if the above remarks should embolden you to exclaim "perhaps a little drink would do me no great harm" i shall feel that i have deserved well of my country! for- see liber aleph, after rabelais- the word of the last oracle is trinc. magic without tear

ALEISTER CROWLEY MEDITATION

ow can i obtain further knowledge and experience of this "a" the a'.a. is an organization whose heads have obtained by personal experience to the summit of this science. they have founded a system by which every one can equally attain, and that with an ease and speed which was previously impossible. the first grade in their system is that of student. a student must possess the following books: 1. the equinox, 2. 777. 3. konx om pax. 4. collected works of a. crowley; tannhauser, the sword of song, time, eleusis. 3 vols. 5. raja yoga, by swami vivekananda. 6. the shiva sanhita, or the hathayoga pradipika. 7. the tao teh "k"ing and the writings of "k"wang tze: s.b.e. xxxix, xl. 8. the spiritual guide, by miguel de molinos. 9. rituel et dogme de la haute magie, by eliphas levi, or its translat

universe, even as thou didst wear openly and i concealed" this shape is the vesica piscis; but it is only the greatest of the magicians who can thus fashion the temple. there may, however, be some choice of rooms; this refers to the power of the magician to reincarnate in a suitable body. 55 diagram on this page: a magical circle reminiscent of an illustration in the "treasure house of images" in the equinox. caption below "the circle. 56 chapter ii the circle the circle announces the nature of the great work. though the magician has been limited in his choice of room, he is more or less able to choose what part of the room he will work in. he will consider convenience and possibility. his circle should not be too small and cramp his movements; it should not be so large that he has long di

century "de architectura" as interpreted by cesariano in 1521, minus fludd's rope, clouds and winged fawn+hourglass, with the caption beneath "design suitable for top of altar, and below that a geometrical figure of the planets and stars from "the cannon" fig. 3, p. 30, chap. ii. with the under caption "the holy oblation" 62 of the elements, and the sigils of the holy elemental kings, as shown in the equinox, no. vii; for these are syntheses of the forces of nature. yet these are rather special than general symbols, and this book purports to treat only of the grand principles of working. 63 diagram on this page: inside a dashed equilateral triangle are a scourge, chain, dagger and a wide, low perfume bottle shaped like a woman's breast with nipple, below this is a scale in inches and below

is should one day be fully worked out> the scourge should be made with a handle of iron; the lash is composed of nine strands of fine copper wire, in each of which are twisted small pieces of lead. iron represents severity, copper love, and lead austerity. the dagger is made of steel inlaid with gold; and the hilt is also golden. the chain sic is made of soft iron. it has 333 links<equinox, no. v "the vision and the voice: xth aethyr> it is now evident why these weapons are grouped around the phial of clear crystal in which is kept the holy oil. the scourge keeps the aspiration keen: the dagger expresses the determination to sacrifice all; and the chain restricts any wandering. we may now consider the holy oil itself. 66 chapter v the holy oil the holy oil is the aspirat

we try to fit facts to theories instead of adopting the scientific attitude of altering the theories (when necessary) to fit the facts, we shall remain mired in falsehood. the religious taunt the scientific man with this open-mindedness, with this adaptability "tell a lie and stick to it" is "their" golden rule. 97 diagram on this page: the sigillum dei aemeth pantacle, taken from the version in the equinox. this caption below "the sigillum dei aemeth, a pantacle made by dr. john dee. 98 chapter ix the pantacle as the magick cup is the heavenly food of the magus, so is the magick pantacle his earthly food. the wand was his divine force, and the sword his human force. the cup is hollow to receive the influence from above. the pantacle is flat like the fertile plains of earth. the name pant

ALEISTER CROWLEY SEPHER SEPHIROTH

8= dd, love; and 207= rw, light; 8 207= 18, which is equivalent to yx, living; further, 297= 23 9= hyx, life: hence, licht: liebe: leben. again, 418= t+ w)y= 21+ 397, q.v. rbd and 678= 6+ 7+ 8= 21. 2 b+ 2 r+ d= 32. the five different letters represent amoun: thoth: isis: horus: osiris. they (a+ b+ r+ h+ d) add to 212 (q.v. finally) is the crown, b the wand, d the cup, h the sword, r the r.c. see the equinox vol. i, nos. v and vii for further details )rb)d)h)rb) the angelic word of the aeon given in liber 418 hn#)k)m ra-hoor rwwh )r heru-ra-ha )h )r wrh sin (the wicked lilith; atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx va

ALEISTER CROWLEY TAO TEH KING

hy#(h mlw( 1097 the opening of the uterus *mxr r+p 1098 two great lights myldgh tr)mh yn# 1100 six days mymy t# piece *cr dwelling in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer, enchanter, magician *p) 1102 the crop; the maw *nbapthe tao teh king (liber clvii) a new translation by ko yuen (aleister crowley) the equinox (volume iii, no. viii) introduction i bound myself to devote my life to magick at easter 1898, and received my first initiation on november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda, solicitor general of ceylon and an eminent writer upon and teacher

ath no name. 2. it is that minute point((hadit) yet the whole world dare not contend against him that hath it. did a lord or king gain it and guard it, all men would obey him of their own accord. 3. heaven and earth combining under its spell, shed forth dew((this 'dew' refers to the elixir of the fraternity r.c. and of the o.t.o. it has been described, with proper caution, in various passages of 'the equinox' and of 'the book of lies) extending throughout all things of its own accord, without man's interference. 4. tao, in its phase of action, hath a name. then men can comprehend it; when they do this, there is no more risk of wrong or ill-success. 5. as the great rivers and the oceans are to the valley streams, so is the tao to the whole universe. 37 chapter xxxiii the discrimination (viv

olled, he remaineth at ease all his days. with the mouth open, and the breath directed to outward affairs, he hath no surety all his days. 4. to perceive that minute point((hadith) is true vision; to maintain the soft and gentle((nuith) is true strength. 5. employing harmoniously the light within((ra-hoor-khuith. paragraphs 3-5 refer to certain technical practices which may be studied in 'book 4 'the equinox' and 'liber al vel. ccxx) so that it returneth to its origin, one guardeth even one's body from evil, and keepeth silence before all men. 58 chapter liii the witness of greed. 1. were i discovered by men, and charged with government, my first would be lest i should become proud. 2. the true path is level and smooth; but men love by-paths. 3. they adorn their courts, but they neglect th

ALEISTER CROWLEY THE LAW OF LIBERTY

med with joy and beauty" remember that all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet- secret, o prophet! a feast for the supreme ritual and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" it all depends on your own acceptance of th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

of the wand is that of union; of the sword, division; these correspond to the two phases of the cosmic cycle described above (see book 4, part ii and iii. for the root ob (avb= 9, see appendix; weh note: appendix not yet recovered it may be connected with the word "obey. the "obeah" being the acts, and the "wanga" the words, proper to magick, the two cover the whole world of external expression "the equinox" and "book 4" are full of instruction on all these matters in great detail, and the student must make them his guide. but i feel bound to observe that they must be studied merely as classics, just as a musician studies bach and others. he cannot compose by copying or combining their works; they serve him only as indications of the art of expression. he must master the technique, theory

ven on that showing, the sex-life was intense, for the writings of such women are overloaded with sexual expression passionate and perverted, even to morbidity and to actual hallucination. sex is the main expression of the nature of a person; great natures are sexually strong; and the health of any person will depend upon the freedom of that function (see "liber ci "de lege libellum, cap. iv, in "the equinox" iii (1) al i,42 "let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will" the new comment "manyhood bound and loathing" an organized state is a free association for the common weal. my personal will to cross the atlantic, for example, is made effective by co-operation with others on agreed terms. but the forced association of slaves

ct solution of these marvellous verses. the new comment i think that the surface meaning of this verse is to answer the unspoken criticism of the scribe, who did not see how to find a zero value for such an equation. it assured him that it was only necessary to find a unity value. al i,49 "abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating" the old comment 49. declares a new system of magic, and initiation. asar-isa is now the candidate, not the hierophant. hoor- see cap. iii- is the initiator. the new comment this verse declares that the

ocean of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general illusion is to the equinox ritual of the g. d. where the officer of the previous six months, representing horus, took the place of the retiring hierophant, who had represented osiris. isa is the legendary "jesus, for which canidian concoction the prescription is to be found in my book bearing that title "liber dccclxxxviii. al i,50 "there is a word to say about the hierophantic task. behold! there are three orde

of persons who acted as officers in the ceremony of his initiation. we are here only concerned with jeanne robert foster, nee jeanne julie ollivier. on july 8, 10, 13, 14, 23, sept. 12 (2 operations) sept. 16, magical operations were performed with the object of begetting a child. on sept. 23, this woman, who had taken the mystic name of soror hilarion, assisted the beast in obtaining the word of the equinox, this word being, so to speak, a concentrated symbolic representation of the events of the six months following. this word obtained by her was "mebulae" which, though it was not apparent at the time, is evidently suggestive of the birth of a star. exactly nine months later than this equinox, frater achad became a babe of the abyss, as is described very fully indeed in his record, some

nterpret the law to suit a socrates, a jesus, and a burton, or a marie antoinette and a de lamballe, as well as our own don juans and faustines. with this expansion, to the honour and glory of them, of their natures, we acclaim therefore our helpers, dionysus, aphrodite, apollo, wine, woman, and song. intoxication, that is, ecstasy, is the key to reality. it is explained in "energized enthusiasm "the equinox" i(9) that there are three gods whose function is to bring the soul to the realization of its own glory: dionysus, aphrodite, apollo; wine, woman, and song. the ancients, both in the highest civilizations, as in greece and egypt, and in the most primitive savagery, as among the buriats and the papuans, were well aware of this, and made their religious ceremonies 'orgia "works. puritan

in preparation under the great guidance of v.v.v.v.v. the new comment each element- fire, earth, air, water, and spirit- possesses its own nature, will, and magical formula. each one may then have its appropriate ritual. many such in crude form are described in the golden bough of dr. j.g. frazer, the glory of trinity! in particular the entry of the sun into the cardinal signs of the elements at the equinoxes and solstices are suitable for festivals. the difference between 'rituals' and 'feasts' is this: by the one a particular form of energy is generated, while there is a general discharge of one's superfluous force in the other. yet a feast implies periodical nourishment. al ii,37 "a feast for the first night of the prophet and his bride" the new comment there should be a special feast

rd cases make bad law. al ii,38 "a feast for the three days of the writing of the book of the law" the new comment this is april 8th, 9th, and 10th, the feast beginning at high noon. al ii,39 "a feast for tahuti and the child of the prophet-secret, o prophet" the new comment this particular feast is of a character suited only to initiates. al ii,40 "a feast for the supreme ritual, and a feast for the equinox of the gods" the new comment the supreme ritual is the invocation of horus, which brought about the opening of the new aeon. the date is march 20. the equinox of the gods is the term used to describe the beginning of a new aeon, or a new magical formula. it should be celebrated at every equinox, in the manner known to neophytes of the a'.a. al ii,41 "a feast for fire and a feast for wa

er be poured to the hawk-headed mystical lord" the old comment 34. this prophecy, relating to centuries to come, does not concern the present writer at the moment. yet he must expound it. the hierarchy of the egyptians gives us this genealogy: isis, osiris, horus. now the 'pagan' period is that of isis; a pastoral, natural period of simple magic. next with buddha, christ, and others there came in the equinox of osiris; when sorrow and death ware the principal objects of man's thought, and his magical formula is that of sacrifice. now, with mohammed perhaps as its forerunner, comes in the equinox of horus, the young child who rises strong and conquering (with his twin harpocrates) to avenge osiris, and bring on the age of strength and splendour. his formula is not yet fully understood. foll

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ok 15 o. t. o. ecclesiae gnosticae catholicae canon missae edited from the ancient documents in assyrian and greek by the master therion crowley composed the o.t.o. gnostic mass on a visit to moscow in 1915 e.v. it is the central ritual of the o.t.o, public and private. he gave it its first publication in new york in the international several years later. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and practice (paris: lecram, 1929. this edition of the gnostic mass is a composite of the three versions. prepared by frater halayl, it was first published in the journal ecclesia gnostica i(3, and is here republished with frater halayl's annotations--h.b. i of the furnishings of the temple in the east, that is, in the direction

but ye, o my people rise up and awake. let the rituals be rightly performed with joy and beauty. there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet--secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, utter

isdom and perfect happiness. he goes out, the deacon and children following, into the tomb of the west. music (voluntary) note: the priestess and other officers never partake of the sacrament, they being as it were part of the priest himself. note: certain secret formulae of this mass are taught to the priest in his ordination. notes on the text i= the international xii(3, march 9 8, new york be= the equinox iii(1 (detroit: universal, 1919) mtp= magick in theory and practice (paris: lecram, 929) 1``awaiting' instead of``await' in i& be. 2. one possible interpretation of this muddled description: artwork 3' comes after``the, instead of before, in i& be. 4' after' in i& be. 5' comes after``censer' instead of before``with' in mtp. 6. spelt``ambiance' in mtp. 7. usually spelt``ptah. 8``we do

ALEISTER CROWLEY THE QABALAH

the name which rusheth through the universe. therefore when a devout jew comes upon it in reading from the scriptures, he either does not attempt to pronounce it, but instead makes a short pause, or else he substitutes for it the name ynda, adonai, lord. the radical meaning of the word is to be, and it is thus, like hyha, eheieh, a glyph of existence. it is capable of twelve transpositions, 23 in the equinox publication this replaced a reference to one of the tables accompanying mathers introduction t.s. 24 samael is various glossed as poison of god or blind god. in some of the gnostic texts found at nag hammadi samael is identified with the demiurge t.s. 25 by gematria, 864, jryw cmc, shemesh va-yerich, sun and moon, and \ycdq cwdq, qadesh qadeshim, holy of holies. draw your own conclusio

the great work. 30 published as sepher sephiroth in equinox i (8. liber lviii 18 look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, withi

ets to the poet may be traced in these volumes,32 which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many beautiful chambers of holiness in these palaces and gardens of beauty and pleasure. of the results of the method we possess one flawless gem, already printed in the equinox (vol. ii. pp. 163-185, a note on genesis by v.h. fra. i.a. 32 i.e, the three volumes of crowley s collected works t.s. liber lviii 21 from this pleasant, orthodox, and-so-they-all-lived-happy-ever-after view let us turn for a moment to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abidi

eless, because of its 37 3 symbolism, its explanation of aleph, which we seek, and its comment that the unity may be found in thick darkness and in sudden death. this is the most clear and definite help we have yet had, showing samadhi and the destruction of the ego as gates of our final victory. 65 particularly the wake world (liber xcv) t.s. 66 but see note to this number in part i. t.s. 67 see the equinox of the gods t.s. liber lviii 40 120. see part i. and references. 124. du, eden. the narrow gate or path between death and the devil.68 156. ulabab. this most holy and precious name is fully dealt with in liber 418. notice 156= 12 13. this was a name given and ratified by qabalah; 156 is not one of the priori helpful numbers. it is rather a case of the qabalah illuminating st. john s in

.k.a. 777 and other qabalistic writings) under the misleading title gematria, omitting the opening and closing sections (which were intended to link it in to the serial) and the tables of correspondences (redundant as in that publication it was bound up with 777. it has also been printed as a pamphlet under the title essay on number. hebrew words have generally been rendered in hebrew letters; in the equinox publication they were generally, but not consistently, given in letter-for-letter transliteration, e.g. brashith for tycarb. footnotes indicated by, etc. appeared in the equinox publication and are presumably by crowley (hence i have initialled them a.c; footnotes indicated by numbers are by myself. key entry from the printed edition in the equinox; could probably use further proof-rea

ALEISTER CROWLEY EQ I 5

d of life, lord of immensity, lord of everlastingness is thy name. thou hast become as a tower of effulgence, whose foundations are set in the hearts of me, yea! as a mountain of chrysoleth slumbering in the crown of glory! whose summit is god! 229 [book ii "the scaffolding" will appear in no. 2] f_ the star in the west by captain j. f. c. fuller "fourth large edition now in preparation" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence

and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist "this page is reserved for official pronouncements by the chancellor" of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the prac

them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. v. sun in aries march mcmxi o.s "the method of science--the aim of religion" contents page editorial 1 liber hhh 5 the blind prophet. by aleister crowley 1

ed. if the whole edition is sold immediately, there should be a matter of eighteenpence left to pay those who have toiled day and night, six months, to bring it to perfection* readers can help us: firstly, by buying the edition de luxe; secondly, by buying copies for their friends; and thirdly, by advertising with us, or inducing others to do so* after the 21st of april 1911, copies of no. ii. of the equinox, of which only a few remain, will be sold at ten shillings, instead of five as hitherto. i should like to call attention to the immense amount of important material that awaits publication. there is the sepher sephiroth, referred to in this section of the temple of solomon the king; the complete writings of dr dee and sir edward kelly; a tremendous volume on the tarot; du potet's "magi

a lambda omicron sigma" these are the watery reflexions of the three enthusiasms; those of apollo "dionysys, and aphrodite" the whole star is nechesh and messiach, the name" hb:heh hb:yod hb:heh hb:aleph" joined "with "hb:heh hb:vau hb:heh hb:yod" 7 liber hhh sub figura cccxli. continet capitula tres: mmm, aaa, et sss. i m m m "i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide- liber lapidis lazuli. vii. 15, 16. 0. be seated in thine asana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy a

the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to being us to the bosom of the great mother, death. before what is known a the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could not and did not alter his ways at his pleasure. this formula was used to pen the vault of the mystic mountain of abiegnus, wi

crets to the poet may be traced in these volumes, which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many beautiful chambers of holiness in these palaces and gardens of beauty and pleasure. of the results of the method we possess one flawless gem, already printed in the equinox (vol i, no) ii. pp. 163-185 "a note on genesis" by v. h. fra. i. a. from this pleasant, orthodox, and-so-they-all-lived-happy-ever-after view let us turn for a moment to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding temple of truth. 1. gematria. the number 777 affords a good exa

red in the vines and marts of bright bethmoora, thus accurst, would rush to the mercy of the desert's thirst. 145 vi i would that mana-yood-sushai would lean and listen, and hear the tittering, thin-bearded, epicene, dwarf, fringed with fear, of the desert's bastard brother thuba mleen! for he would wake, and scream aloud the word to annihilate the dream. the triumph of pan. by victor b. neuburg. the equinox 5"s" shame, mr neuburg! also fie! and tut! no dog-nosed and blue-faced baboon in rut feels as you feel; or if he does, god's mercies deny him power to tell his thoughts in verses. this is a most regrettable collection of songs; they deal with unrestrained affection unlicensed by the church and state; what's worse there's no denying they are first-rate verse. it surely cannot be that pa

ohn g. gichtel (extracts. outside 21 cecil court i don't suppose one could find a holier man than john g. gichtel. he writes likes a magister templi, does john g; and does indeed communicate a little that may be of use to an adeptus of any kind. but there is nothing for naughty neophytes, or for poor putrid probationers. why doesn't mr. watkins issue easy simple straightforward instructions, like the equinox? probationer. ib. no. 6. the seven valleys. by fariduddin attar. 3"d. a man of good repute who loved god saw majnun sifting earth in the middle of the road, and said to him "oh majnunj! what art thou seeking thus "i seek laylah "can a pearl so pure be found in that dust "i seek laylah everywhere, in the hope of finding her one day somewhere" this was my toil, and the reward is mine. of

ALEISTER CROWLEY EQ I 5

special instructions of the writer, put on most liberal terms for cash. perhaps having treated us so shabbily again you will give us another order, for if letting people in for needless lawyers' expense is your idea of right from wrong it is very different from yours faithfully, a. elliott of j. w. benson ltd "p.s- if calling, kindly ask for the writer, who will be pleased to see you again. e the equinox vol. i. no. v 2nd part june 20, 1990 e.v. key entry by rusty sporer and bill heidrick, t.g. of o.t.o- needs further proof reading (c) o.t.o. disk 2 of 2 o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. pages in the original are marked thus at the bottom: page number comments and descriptions are also set off by curly brackets comments and notes not in the origina

but i go dancing" and i wave my hand, and the aethyr is empty and dark, and i bow myself before it in the sign that i, and only i, may know. and i sink through waves of blackness, poised on an eagle, down, down, down. and i give the sign that only i may know. and now there is nothing in the stone but the black cross of themis, and on it these words: memento: sequor (these words probably mean that the equinox of horus is to be followed by that of themis) bou-saada "december" 2, 1909. 4.50- 6.5 p.m. the cry of the 15th aethyr, which is called oxo there appears immediately in the aethyr a tremendous column of scarlet fire, whirling forth, rebounding, crying aloud. and about it are four columns of green and blue and gold and silver, each inscribed with writings in the character of the dagger

h is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. also, if he choose, he may instead wear a close-fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in the book of the law. and he shall engrave with his own hand upon a plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by

the very first aethyr. 27. hecate appears- her son, the son of a virgin, a magus, is to bring the aeon to pass. and she, the herald, her function fulfilled, withdraws within her mystic veil. 26. the death of the past aeon, that of jehovah and jesus; ends with adumbraiton of the new, the vision of the stele of ankh-f-n-khonsu, whose discovery brought about in a human consciousness the knowledge of the equinox of the gods, 21. 3. 04. 25. appearance of the lion god of horus, the child of leo that incarnates him. the first angel is isis its mother. 173 24. now appears his mate, the heavenly venus, the scarlet woman, who by men is thought of as babalon as he is thought of as chaos. 23. here appear the cherubim, the other officers of the new temple, the earth and water assistants of the fire and

philosopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw

rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions" george raffalovich's new works_ the history of a soul" edition strictly limited_ the deuce and all. a collection of short stories_ ready. through the equinox and all booksellers "ready shortly" the whirlpool by ethel archer with a cover specially designed by e. j. wieland; a dedicatory sonnet by victor b. neuburg; and an introduction by aleister crowley_ a. colin lunn, cigar importer and cigarette merchant. sole agent for loewe& co.,s celebrated straight grain briar pipes. yevidyeh cigarettes, no. 1 a "a connoisseur's cigarette" these are m

ALEISTER CROWLEY EQUINOX EQ I 1 2

e result therefrom, as i was never previously certain. previous records of mine have therefore seemed vague and obscure, even unto the wisest of the scribes; and i am myself afraid that even here all my skill of speech and study may avail me little, so that the most important part of the record will be blank. now i cannot tell whether it is a part of my personal kamma, or whether the influence of the equinox of autumn should be the exciting cause; but it has usually been at this part of the year that my best results have occurred. it may be that the physical health induced by the summer in me, who dislike damp and chill, may being forth as it were a flower the particular kind of energy sammav yamo which gives alike the desire to perform more definitely and exclusively the great work, and

h aum tat sat aum. perhaps two steps to a mantra, and 4-8-16 steps to a breath-cycle? this would mean 28 seconds for a breath-cycle; quite enough for a marching man. we might try 4-8-8 to start; or even 8-8-8 (for the chariot, wherein the geburah of me rises to binah strength winning the wings of understanding)[these symbols, allusions, and references will all be found in 777, just published by "the equinox" see advt. ed. 30 6.55. i shall now ceremonially defile the beyt allah with pig, to express in some small measure my utter disgust and indignation with allah for not doing his job properly. i say in vain "labbaik![i am here. ed. he answers,"but i'm "not" here, old boy another leg-pull! he little knows his man, though, if he thinks he can insult me with impunity. andr un sandwich![bey

than is the usual hindu type with its "m" and "n" sounds predominating: but it does not shake the brain up so forcibly. perhaps 'tis none the worse for that. i think the unconscious training of the brain to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the "herb dangerous"[we hope to publish this essay in no. 2 of "the equinox" ed. for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when

ow i'm too tired to as much as start prana yama. i will go to the dome and see what a citron press and a sandwich does for me, at the same time taking over the ms. of liber dcccclxiii. which has been given me to correct, and doing it. please the pigs, the visconti will cheer me up in the evening; and i shall get a good day in to-morrow. 6.35. still at liber dcccclxiii.[to be published shortly by "the equinox. ed. i should like to write mantrams for each chapter. 7.20. still at liber dcccclxiii. i need hardly say that i am perfectly aware that in one sense all this working and ritual making and copying and illuminating is but a crowd of dog-faced demons, since the one thought of unity with adonai is absent. but i do it on purpose, making each thing i do into that magic will. so if you ask m

idge. sole agent for loewe co.'s celebrated straight grain briar pipes. yenidyeh cigarettes no 1 a."a connoisseur's cigarette. these are manufactured from the finest selected growths of 1908 crop, and are of exceptional quality. they can be inhaled without causing any irritation of the throat. sole manufacturer: a. colin lunn, cambridge."the bulk of the typewriting employed in the production of "the equinox" was""done by" miss nichols 103 jermyn street (facing exit piccadilly circus station) typewriting--shorthand--translations--researches "terms on application" the editor of the "equinox" is glad to testify to his opinion that the excellence of miss nichols' work effected a saving on press corrections almost or quite equal to the cost of her work."the photographs in this number of""the e

philosopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover design in gold. price ten shillings walter scott publishing co. ltd. and through "the equinox" some press opinions "dr. m. d. eder in "the new age""yours also is the reincarnation and the life, o laughing lion that is to be!"here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual.'so also the old mystics were right who saw

ALEISTER CROWLEY EQUINOX EQ I 2 2

ter dramatist. mr. w. northam "robe maker and tailor" 9 henrietta st. covent garden, w.c. begs to inform those concerned that he has been entrusted by the a. a. with the manufacture of the necessary robes and other appurtenances of members of the society. the lesser key of solomon (goetia)"with full instructions and illustrations" price 1 1s. through the "equinox" only a few copies remain for st the equinox vol. i. no. ii 2nd part of three october 18, 1989 e.v. key entry and march 1, 1990 e.v. first proof reading against the 1st edition. done by bill heidrick, t.g. of o.t.o (further proof reading desirable) copyright (c) o.t.o. disk 2 of 3 this is the xywrite word processor version. to print, use substitution tables from printer drivers 3g10x.prn or 3g10x-l.prn, february 1990 e.v. revisio

er upon the events of the great journey of frater p, during which for six years he voyaged over the face of the globe in quest of the mystic knowledge of all nations, it will be necessary here to recount, briefly though it may be, the circumstances which let up to his entering into communication with the order of a. a. born of an ancient family, but a few days after the fifty-sixth equinox before the equinox of the gods, he was reared and educated in the faith of christ as taught by one of the strictest sects of the many factions of the christian church, and scarcely had he learnt to lisp the simplest syllables of childhood than his martyrdom began. from infancy he struggled through the chill darkness of his surroundings into boyhood, and as he grew and throve, so did the iniquity of that

rcury19 is shown the theoricus, as well as the tablet of the seven planes of the tree of life, answering to the seven planets, and the tablet showing the meaning of the alchemical mercury on the tree of life; also the symbols of all the planets resumed in a mercurial figure. 15 "see 777" col. clxxvii, p. 35. 16 "see 777" col. xiv, p. 4. 17 "see 777" col. lxxx, p. 18 18 "see "handbook of geomancy" the equinox, vol. i, no. ii. 19 a kamea is a magic square "see "mathematical recreations" by w. w. rouse ball. illustration on page 274 approximated below. hb:mem/ hb:ayin/ air_ sigils mercury on tree of tablet of life mercury of air. throne of east_ hb:peh. lamp dais pentacle_ kamea of mercury on_ banner stand_(o_ spirit lamp /lamp tablet hiereus/ hegemon of earth_ lamp_ altar. hierophant. hb:res

associate adept" pe. hb:peh "hierophant inductor" resh. hb:resh "associate adept" kaph. hb:koph "hierophant inductor" tau. hb:taw "associate adept" the whole word is paroketh hb:taw hb:koph hb:resh hb:peh, meaning the veil of the tabernacle. 284 in and by this word the hierophant inductor declares the portal of the vault of the adepts duly opened. 25 for these signs "see" liber o, no. ii, vol. i, the equinox. 26 for these signs "see" liber o, no. ii, vol. i, the equinox. illustration on page 282 approximated below. 23th. 26th. 25th. 24th. 21st_ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ pan devil hermetic later older imageof death typhon symbol form form daniel_ 15 key f liber 14th key asedin 13th key_ al. 36_ 4 =7_ associate adept hierophant ind'r. associate adept. c r. u incense e. p) d_ o

ountry endeavouring to discover a suitable dwelling for the necessary retirement. thus it came about that in 333 october of this year we find him settled in a remote and desolate district, a tumbled chaos of lake and mountain, in an ancient manor-house, making all necessary arrangements for this great operation in ceremonial magic [the continuation of book, ii. will appear in nos, iii. and iv. of the equinox] ofamongst the mermaids amongst the mermaids "walk up" he shouted from the tent door "walk up! walk up! and see the marvellous mermaid! only four sous" it was at the gingerbread fair of neuilly, and the showman was a squat little fellow, ridiculously like the gingerbread figures which his neighbour was selling, and from which the fair derives its name. i admit i did not expect to see a

ALEISTER CROWLEY EQUINOX EQ I 2 3

idge. sole agent for loewe& co.'s celebrated straight grain briar pipes. yenidyeh cigarettes no 1 a "a connoisseur's cigarette" these are manufactured from the finest selected growths of 1908 crop, and are of exceptional quality. they can be inhaled without causing any irritation of the throat. sole manufacturer: a. colin lunn, cambridge "the bulk of the typewriting employed in the production of "the equinox" was "done by" miss nichols 103 jermyn street (facing exit piccadilly circus station_ typewriting--shorthand--translations--researches "terms on application_ the editor of the "equinox" is glad to testify to his opinion that the excellence of miss nichols' work effected a saving on press corrections almost or quite equal to the cost of her work "the photographs in this number of "the e

ALEISTER CROWLEY EQUINOX EQ I 2

who actually did take part in the scenes described so vividly. we follow their fortunes breathlessly. descriptions as vivid as any mr. upton sinclair ever painted, and they are never tedious nor overdone. we must not leave the tale without mentioning the wonderful love story of rudolph and elsie, a fine piece of psychology, as true as it is moving, and of a quality rarely to be found in fictionug the equinox "the editor will be glad to consider contributions and to return such as are unacceptable if stamps are enclosed for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. v vol. i. no. ii. sun in libra september mcmix o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co.ltd. contents page editorial 1 li

the inquirer. he will read to him the history of the order and explain the task of the probationer. for we give to each inquirer a year's study; mutual, so that he may decide whether we can indeed give that which he wishes, and so that we may know exactly what training is suitable for him. also because we are subtle of mind, many are offended. for we wished to test the world by the touchstone of the equinox. those who perceived the essential gold that lay hidden in that hard rock are now busy delving out the same; many are thereby become rich. so i who write this for the brethren, with all humility and 9 awe, do seriously summon all men unto the search, even those who are offended because i laugh, gazing into the eyes of the beloved; and those who are offended because i hate the veil of w

e methods of determining the sankhara-skanda of a man. in your reviewer's own experience she has found it more reliable than either geomancy or the tarot, in questions genethliacal, at least. a careful study of the characteristics of the signs and planets is, moreover, of the very greatest assistance in the use of the book "777. unable as the editor is to find space within the restricted pages of the equinox for astrological matters, we are glad to think that the subject has a specialised organ in competent hands. ethel ramsay. contemporary psychology. by guido villa. translated by harold manacorda. swan sonnenschein, 10s. 6d. net. this long and learned work is not exciting: the good translation shames the pedant's writing. the wise professor reconstructs duality, made of mentality and ani

ALEISTER CROWLEY EQUINOX EQ I 3 2

e. 199 iii. if this idea be any but the supreme and perfect idea, and the student lose control, the result is insanity, obsession, fanaticism, or paralysis and death (add addiction to gossip and incurable idleness, according to the nature of the failure. let then the student understand all these things and combine them in his art, uniting them by the supreme method of silence. aleister crowley t the equinox vol. i. no. iii 2nd part may 19, 1990 e.v. key entry and july 1, 1990 e.v. first proofreading against the 1st edition done by bill heidrick, t.g. of o.t.o. portions of the abramelin diary after page 239 were entered by fr. h.b (further proof reading desirable (c) o.t.o. disk 2 of 3 o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176_ messages only. pages in the original are marked

nding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the holy fire. 174 "magus of the fires" mi

s firmament. i travel upon high. i tread upon the firmament of nu. i raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu, lord of the city of the sun! the god who commands in in my mouth: the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself like that of ptah when he creates

ies of occult 21 whilst deep in these magical practices his house in london became charged with such an aura of evil that it was scarcely safe to visit it. this was not solely due to p.'s own experiments; we have to consider the evil work of others in the order, such as e.f.e.j, who, envious of his progress and favour with the chiefs, were attempting to destroy him (see "at the fork of the roads" the equinox, vol. i. no. 1, p. 101) weird and terrible figures were often seen moving about his rooms, and in several cases workmen and visitors were struck senseless by a kind of paralysis and by fainting fits. knowledge, he saw ever more clearly that most of the members of the order of the golden dawn were scarcely worthy of his contempt; yet in spite of the folly of the disciples he remained lo

pe: hb:peh "third" resh: hb:resh "second" kaph: hb:koph "third" tau: hb:taw "second" paroketh: hb:taw hb:koph hb:resh hb:peh "third" the veil of the sanctum sanctorum "chief" mighty adeptus major, what is the mystic number of this grade "second" 21 "chief" associate adeptus minor, what is the pass-word formed therefrom "third" aleph: hb:aleph "chief" h: hb:heh "third" yod: hb:yod. 1 see "liber o" the equinox, vol. i, no. 2 "chief" h: h "third" eheieh: hhb:yod hb:heh hb:aleph "chief" mighty adeptus major, what is the vault of the adepts "second" the symbolic burying-place of our mystic founder, christian rosenkreutz, which he made to represent the universe. 208 "chief" associate adeptus minor, in what part of it is he buried "third" in the centre of the heptagonal sides and beneath the alta

nor to guard the inner side of the portal. the aspirant is then admitted, and at once commences to read out a list of the grades and honours he has attained to. when he has finished, the "second adept" turns to him and says] it is not by the proclamation of honours and dignities, great though they may be, that thou canst gain admission to the vault of the adepts of 5 for these 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

idle and content with what it had done "malkuth" which needs one to point out illusory nature of matter, and tree of knowledge of good and evil "the stigmata" formulate the lvx cross "cf" ateh, malkuth, ve geburah, ve gedulah, le' olahm, amen (the stigmata being formed by touching the forehead, feet, right hand, left hand and heart) 228 thus the sephiroth are equilibrated in both directions as in the equinox ritual.22 the versicles will be seen to be very appropriate to each sephira. this application of the stigmata fixes the light, as the flaming sword is a transitory symbol (see opening. the aspirant may now resume his emblems; after which themis commemorates the life and death of osiris under the figure of christian rosenkreutz, as it were "the morning of isis" for aspirant being now "d

and recite the great invocation of iota alpha omega beginning "thee i invoke the bornless one."70 and this being accomplished, let him lift up his heart unto that light, and dwell therein, and aspire even unto that which is beyond. and seeing that the gate is called strait, let him invoke her who abideth therein, in the path called daleth, even our lady isis""the invocation""of" 68 see "liber o" the equinox, vol. i. no. 2. 69 see "liber o" the equinox, vol. 1, no. 2. 70 see the lesser key of solomon: the goetia "isis" and i beheld a great wonder in heaven: a woman clothed with the sun: and the moon was at her feet: and on her head was the diadem of the twelve stars. hear me, our lady isis, hear and save. o thou, queen of love and mercy! thou, crowned with the throne! thou, horn d as the m

thoum-aesh-neith, come unto me, lady of the fire! purify me and consecrate, for i am aeshoori the justified. for the twelve stars of light are on my brow: wisdom and understanding are balanced in my thought! wrath in my right hand and the thunderbolts; mercy in my left hand and the fountains of delight! in my heart is aeshoori and the symbol of beauty. 71 see 5= 6 ritual "supra" 72 see "liber o" the equinox, vol i. no. 2. 73 note that the whole operation may be performed mentally and in silence, and that on each occasion of concentrating the shroud the god-form and vibration of harpocrates, as taught, may be employed. my thighs are as pillars on the right and on the left; splendour and victory, for they cross with the currents reflected. i am established as a rock, for jesod is my foundat

ALEISTER CROWLEY EQUINOX EQ I 3 3

alike when i am alive. my memory of the play_ sole comrade of my wanderings in the sahara_ said no! no! so i turned up the passage, and read "toutes seront de m me quand je serai vivant" my memory was right, and mr. de mattos had completely failed to grasp the sense of a simple sentence of eight easy words. i did not continue my inquiry. a. c. an apology for printing honest reviews the editor of the equinox is well aware of the tendency of modern journalism to print only favourable reviews of books, and to praise on the recommendation of the advertisement manager rather than that of the literary adviser. but he believes that this policy defeats its own end, that praise in the equinox will really sell copies of the book receiving it, and that appreciation of this fact on the part of publis

he contents of a maniac's mind. it may be obtained at the offices of this paper, or from rebman ltd, 129 shaftesbury avenue. and through all booksellers "see review on page 314" mr. george raffalovich's charm- ing volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches (a new popular edition. price one shilling net, crown 8vo, pp. 164, may be obtained through "the equinox" from mr. elkin mathews' list the canon: an exposition of the pagan mystery perpetuated in the cabala as the rule of all the arts. with a preface by r. b. cunninghame graham. finely printed at the chiswick press. over 400 pp. with numerous illustrations. demy 8vo, 12s. net. mr. h.g. wells, writing at length in the "saturday "review" says "these chapters are really admirable exposi- tio

made. a second course is open to those who have made a success of the first; it consists of five lessons in most secret tantras, which have been so misinterpreted and degraded by ignorant people, which are indeed the most holy books in the whole world, and of which nothing whatever is known in this country. terms: twenty guineas "all applications should be sent to" sri parananda paramahamsa, c/o "the equinox "the photograph in this number of "the equinox" is by the" dover street studios 38 dover street, mayfair. important new books published by r. fisher unwin. after death_ what? spiritistic phenomena and their interpretation. by cesare lombroso, alienist professor of psychiatry in the university of turin, author of "the female offender "the man of genius" etc. second impression. illustrat

eals with the whole subject of psychotherapy, or mental healing, from the standpoint of the modern psychology, for the benefit of the unscientific as well as the professional reader. on sale at all booksellers. t. fisher unwin. adelphi terrace, london. the original panel photographs by the dover street studios, from which the photogravure facing aha! is reproduced, are for sale at the offices of "the equinox" 124 victoria street, s.w "framed neatly in gold. price ten shillings "mr. neuburg's new volume of poems" ready in june. five shillings net. order through the equinox, the triumph of pan poems by victor b. neuburg in addition to "the triumph of pan" and many shorter poems, the volume will contain "the romance of olivia vane" a lyric sequence. occultism to the readers of "the equinox_ a

philosopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw

wise and prudent_ which notes, as far as we can see, explain nothing_ together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" a. crowley's works the volumes here listed are all of definite occult and mystical interest and importance "the trade may obtain them from "the equinox" 124 victoria street, s. w. tel: 3210 victoria; and messrs. simpkin, marshall, hamilton, kent& co, 23 paternoster row, e.c "the public may obtain them from "the equinox" 124 victoria street, s. w. mr. elkin matthews, vigo street, w. the walter scott publishing co, paternoster square, e.c. mr. f. hollings, great turnstile, holborn. and through all booksellers. aceldama. crown 8vo, 29 pp

election of lyrics, containing some of great mystical beauty. illustration on center top third by horizontal of the back cover of the boards edition, entire back cover in red ink: this is an equilateral triangle circumscribed in a white ring. the triangle is of wide white bars. the field within ring and triangle is solid red. text to the left "price one guinea net" text to the right "to be had of the equinox, 124 victoria st, s. w. and through all booksellers goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books is very much easier both to understand and to operate than the so-called "greater"

ALEISTER CROWLEY EQUINOX EQ I 3

hy; evolution in the light of mysticism; the way of attainment; and the interior life from the mystic standpoint "note_ many old books on astrology and alchemical science are also kept "in stock. write for latest new and second-hand catalogues_ william rider& son, ltd, 164 aldersgate st, london. e.c. the star in the west by captain j. f. c. fuller""fourth large edition now in preparation" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence

who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist- 10 reward ten pounds "10) will be paid by the proprietors of the equinox for a copy of the journal containing the following passage, which has been anonymously sent to this office, or for such information as may enable them to trace the perpetrators (torn edge) the circumstances_ cox, box, equinox, mcgregors are coming to town; some in rags, and some on jags, and the swami upside down_ cran, cran, mcgregor's man served a writ, and away he ran_ cadbury jones

and some fine lines in these verses "the times, july 11, 1908""to be obtained of "the young cambridge press" 4 mill street, bedford london: probsthain& co. and all booksellers "this page is reserved for official pronouncements by the chancellor" of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. wishes to announce that those whom

ent. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. wishes to announce that those whom he represents are only responsible for the publications on which their imprimatur is set; the rest of the equinox is edited as literary and commercial expediency may suggest to the person responsible. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iii. sun in aries march mcmx o.s "the method of science

world where so many offer the stone of dogma, so few the bread of experience. there! we had nothing to say, and we have said it very nicely. floreas* we must apologise for the necessity of holding over our edition of sir edward kelly's account of the forty-eight angelical keys, and other important articles. considerations of space were imperative* mr. h. sheidan-bickers will lecture on behalf of the equinox during the year. we shall be glad if our readers will arrange with him through us to speak in their towns. mr. bickers makes no charge for lecturing, and the equinox may assist if desired in meeting the necessary expenses. 1 notes of the semester mr. sheridan-bickers held a large and very successful meeting at cambridge in november. we beg to extend our warmest sympathies to brother al

ical. further, he casts the magic cup. no ritual admits to the grade of philosophus, which is 6 conferred by authority when the task of the practicus is accomplished. 5 "the philosophus" his duties are laid down in paper e, class d. he practises devotion to the order. 1 weh note- this line seems a printer's error, the quotation was made on page 4. 2 all these instructions will be issued openly in the equinox in due course, where this has not already been done. instruction and examination in methods of meditation by devotion (bhakti- yoga. instruction and examination in construction and consecration of talismans, and in evocation. theoretical and practical. examination in rising on the planes (liber o, caps. v, vi. practical. he is given a meditation-practice on the senses, and the sheaths

e the saint? the master replies that only imperfect saints reveal themselves as such. of these are 12 the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the pupil through sympathy is almost rapt away. the augoeides hath given the master a message; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 13 aha! olympas. master, ere the ruby dawn gild the dew of leaf and lawn, bidding the petals to unclose of heaven's imperishable rose, brave heral

art or banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram.9 thus only may he in comparative safety quit the circle. hb:heh book ii consecration of talismans production of natural phenomena a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesma; the material basis. 9 see "liber o" the equinox, vol. i, no. 2. e. in telesmata, the selection of the matter to form a telesma, the preparation and arrangement of the place: the forming of the body of the telesma. in natural 155 phenomena, the preparation of the operation, the formation of the circle, and the selection of the material basis; such as a piece of earth, a cup of water, a flame of fire, a pentacle, or the like. f. the i

es manifest in both mixtures. and these flashes should be lightly coloured. 168 v. the alchemist, still keeping the vessels in the same relative positions, but removing the tablets of the elements from the altar, then substitutes one of kether. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most 10 see "liber o" the equinox, vol. i. no. 2. solemn invocation to the forces of kether; to render the result of the working that which he shall desire, and making over each vessel the symbol of the flaming sword. this is the most important of all the invocations; and it will only succeed if the alchemist keepeth himself closely allied unto his higher self during the working of the invocation and of making the tabl

ALEISTER CROWLEY EQUINOX EQ I 4 2

pert "a douche, smelling salts, eau de cologne, quinine" theodorus "from the abode of. brotherhood you are expelled["sobs, to the british museum you must go["snuffles, and read["pause 'the secret symbols of the rosicrucians" the devil "tut, tut. dear sisters, the train has stopped, we are at streatham hill- let us get out" alicia de gruys. on the loose. by george raffalovich. publishing office of the equinox, 124 victoria street, s. w. 1"s" net. the author of the man-cover is well-known to the readers of the equinox. his charm lays principally in the independence of his thought, the delicacy of his touch, in his spirit of pure joy, in his most holy childishness. he shows certainly a great lack of literary experience, an accumulation of various contradictory feelings which seem to fight one

lete as can be expected for 146 pages. duff, d. d, does not understand qabalah. we can assure him it is not a "fancied philosophy wherein everything was in reality brand new" as zunz 335 says. he does not understand it, but he is not alone in this. few understand the qabalah; and therefore few talk sense about the pentateuch. we recommend duff, d. d, to study "a note on genesis" in vol. i, no. 2, the equinox, after which if he still considers it "fancied" we shall be ready to discuss it with him. b. rashith. the sacred sports of siva. printed at the hindu mission press. annas 8. the editor in his preface does not see the objection to gods and especially to siva holding sports, neither do we. but you must play square, even if you are a god; it is not cricket to slay the whole of the opposin

ALEISTER CROWLEY EQUINOX EQ I 4 3

case- let them that read my rime attest the same sweet unction in my pen- that writes in pure blood of my breast; for that i figure unto men the story of my proper quest as thine, first eastern in the west, sir palamede the saracen! 113 george raffalovich's forthcoming works_ the history of a soul" edition strictly limited_ the deuce and all. a collection of short stories_ ready shortly. through the equinox and all booksellers_ mr. neuburg's new volume of poems""imperial "16"mo, pp" 200 "ready immediately. order through" the equinox "or of""any bookseller" the triumph of pan. poems by victor b. neuburg. this volume, containing many poems- nearly all of them hitherto unpublished- besides the triumph of pan, includes the romance of olivia vane. the first edition will be limited to two hundr

ill be limited to two hundred and fifty copies: two hundred and twenty on ordinary paper, whereof less than two hundred are for sale; and thirty on japanese vellum, of which twenty-five are for sale. these latter copies will be numbered, and signed by the author. the binding will be half-parchment with crimson sides; the ordinary copies will be bound in crimson cloth. occultism to the readers of "the equinox- all who are interested in occult and masonic lore should write to frank hollings for his catalogue of over 1,000 volumes. sent post free on receipt of name and address, and all future issues. a few selected items below. the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor mathers, author of "the kabbal

old calculations of pythagoras; fable abounded in its miracles, and history, attempting to appreciate this unknown power, became confused with fable; it shook or strengthened empires by its oracles, caused tyrants to tremble on their thrones, and governed all minds, either by curiosity, or by fear' frank hollings, 7 great turnstile, holborn (near the inns of court hotel. photographs. to be had of the equinox. price ten shillings each. neatly framed in gold. the original panel photographs: the student (a reproduction faces "aha" in no. iii) the interpreter (reproduced on p. 279 of no. iv) the guardian of the flame. the goddess. no student of the mysteries should be without one at least of these remarkable and beautiful studies. their presence serves to remind the possessor of the constant q

hey have been entrusted for twelve years past with the preparation of the oils, perfumes, unguents, essences, incenses, and other chemical products useful to members of all the lesser grades of the a. a_ mr. george rafflovich's charming volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches""a new popular edition "crown "8"vo. pp "164. may be obtained through the equinox "the photograph in this number of""the equinox" is by the" dover street studios, konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the

philosopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw

ALEISTER CROWLEY EQUINOX EQ I 4

he mental outlook. best books for further reading "it is a cheerful, inspiriting book, and should fulfil its object to give mental galvanic shocks to spiritual paralytics "sunday times "a serious exposition of the way a spiritual guide may helpfully minister to the diseased "bristol times and mirror_ the star in the west by captain j. f. c. fuller "fourth large edition now in preparation" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence

1908. there is promise and some fine lines in these verses "the times" july 11, 1908_ very few copies remain_ illustration on center top third by horizontal of the back cover: this is an equilateral triangle circumscribed in a white ring. the triangle is of wide and white bars. the field within ring and triangle is solid red. text to the left "price one guinea net" text to the right "to be had of the equinox, 124 victoria st, s. w. and through all booksellers goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books id very much easier both to understand and to operate than the so- called "greater

ooksellers goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books id very much easier both to understand and to operate than the so- called "greater" key of solomon_ only a few copies remain for sale. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iv. sun in libra september mcmx o.s "the method of science--the aim of religion" contents page editorial 1 liber iii 9 liber a 15 i.nst n.atturae r.egina i

the saracen knight and of his following the questing beast illustrations aratrum securum "facing page" 11 the yogi" 90 the tatwas" 108 adonai ha aretz" 114 the interpreter" 199 "this page is reserved for official pronouncements by the chancellor" of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the prac

ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. editorial we shall be glad if all subscribers to, and readers of, the equinox will make themselves personally known to the staff at the offices at 124, victoria street. various meetings are held, lecture given, and experiments carried out, from time to time, which cannot be advertized effectively in a paper appearing at intervals of six months, and those wishing to attend must therefore be privately notified of the dates as they are fixed* it should, moreover, b

an be imparted through books, skill cannot be attained except by practice; and in most cases it is better that practice should be carried out under instruction* further, research work continually proceeds, and cannot be published, perhaps, for years, when it has been collated and criticised. to be "au "courant" the seeker should be on the spot* after the 21st of october 1910 the price of no. 1 of the equinox, of which only a few copies remain, will be increased to ten shillings. 1 the subscription for 1911 will be raised from ten to twelve shillings* a library for the use of subscribers is in progress of formation at 124, victoria street. the editor will be glad to receive any books on mysticism, magic, egyptology, philosophy, and similar subjects. old books out of print are especially wel

nts just above the top of the head. these join in two white featherlets a semicircular curve at the base, just above the brows. there is a stylized descending gray dove in the midst, just above the lower white featherlets. a white light seems to be seen through the backs of the wings just above the dove. for the meaning of the symbolism of these "closed" wings, see the footnote below, page 147 in the equinox. the upper 2/5's of the space contains a large circular device, representing the shasrara. this looks a bit like the head of a thistle and has 72 elongated spikes emanating outward in a circle to define the outer edge of the next inward feature, a white ring. the spikes have rounded bottoms with a dot in the center of each, and there are 72 lines drawn radiating outward between them, o

170 113 166 this description of hong-kong is as correct as can be expected from so short a visit. the conversation was subsequently verified by letter, and also again when they met several years later. 167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman with a stern and fixed expression, and hair long dark a

. 182 the first six angelic keys of dr. dee. 183 the explanation of the 5= 6 ritual. see chapter "the adept" 184 the colour of chokmah. 185 see plate vi "the kabbalah unveiled" s. l. mathers. 186 it is to be noted that this vision is of a fiery nature, and that it was experienced shortly after meditating upon tejas-apas. 187 very similar to the older form of "temperance" in taro. 188 see liber o, the equinox, vol. i, no. 2; plate "signs of the grades" i; and vol. i, no. 1; plates the "silent watcher" and "blind force" 118 with sign of enterer to draw force. this cycle repeat until simulacrum is at least capable of audible speech. i tried this and started by invoking the forces of chokmah and thoth, but omitted stating purpose of operation in so many words. yet with three projections (each

ALEISTER CROWLEY EQUINOX EQ I 6 2

philosopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co. ltd, and through "the equinox- some press opinions dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw i

icity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent- which notes, as far as we can see, explain nothing- together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" occultism to the readers of "the equinox- all who are interested in "curious old" literature should write to frank hollings for his catalogue of over 1000 items. sent post free on receipt of name and address, and all future issues. a few selected items below. the book of ceremonial magic, including the rites and mysteries of goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account

nd sound book "t.p.s. book notes "this is a manual of self-culture. a series of brilliant essays, bold in conception, sympathetic in spirit, and eminently serviceable in substance "the health record" new volume. just published he can who thinks he can. by orison swett marden, author of "every man a king" price 3"s" 6"d" net- london: william rider& son, ltd, 164 aldersgate street, e.c to be had of the equinox, 3 great james street, w.c. and through all booksellers= price one guinea net goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books is very much easier both to understand and to operate th

el clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books is very much easier both to understand and to operate than the so- called "greater" key of solomon- only a few copies remain for sale "to be obtained of" the equinox, 3 great james st. w.c "crown 8vo, scarlet buckram, pp. 64" price 10s. net less than 100 copies remain. the price will shortly be raised to one guinea net. a. a. publication in class b= book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicruc

ALEISTER CROWLEY EQUINOX EQ I 6

rdinarily interesting book "truth "one closes their comprehensive survey with the conviction that the subject has been dealt with by two well-equipped, careful investigators "t. p.'s weekley "a really useful piece of work "t.p.s. book notes- london william rider& son, ltd, 164 aldersgate street, e.c. the star in the west by captain j. f. c. fuller "fourth large edition now in preparation" through the equinox and all booksellers six shillings net= a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence

s and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist "this page is reserved for official pronouncements by the chancellor of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 3 great james street, w.c. telephone: city 8987, or to call at that address by appointment. a representative will be there to meet them= probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit= the chancellor of the a. a. views without satisfaction the practi

them= probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit= the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. the equinox "the editor will be glad to consider contributions and to return such as are unacceptable if stamps are enclosed for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. vi. sun in libra september mcmxi o.s "the method of science--the aim of religion" wieland& co. 3 great james street, gray's inn london, w.c. printed by turnbu

y 113 the autumn woods. by victor j. i. neuburg 149 the dangers of mysticism 153 the big stick. by john yarker, e. whineray, aleister crowley, etc. 160 special supplement the rites of eleusis 1["the necessity of giving immediate publication to the text of the rites of eleusis has obliged us to hold over the instalment of the temple of solomon the king until next march] editorial slowly but surely the equinox climbs from crest to crest of prosperity. such has been the response to the appeal in our last number that we have been able to put in hand the task of translating the official instructions of a. a. into french, and, if it continues, we shall be able to publish them in every important language of the world within the next two years. your overworked editor, too, has been able to take th

ling qualities of heart and brain, such indomitable courage, such inflexibility of will, such loyalty and truth. we are glad to hear that he is about to accept a highly paid post on the staff of our bright little contemporary "the looking-glass" and that he who himself sings so musically may be in his turn the means of making others sing. as we observed above, we are causing several extracts from the equinox to be translated into french. 1 we are further glad to hear such good reports from every branch. the north and the midlands are already making london look to its laurels; the west has surpassed all hope; america, south africa, burma, india, the malay peninsula, west africa, all thrive. australia has received an important addition to its strength; we have excellent accounts from british

ALEX SANDERS THE KING OF THE WITCHES

tnbix. btmtttbts' altnbat the witches' year begins at midnight on 20 december when the cauldron is wreathed with holly, ivy and mistletoe and the ritual symbolizes the rebirth of the sun. candlemas, on i february, is devoted to mass initiations. the spring equinox on 20 march is the major fertility sabbath. beltane,or may eve sabbath, on 30 april, another fertility sabbath but not so important as the equinox. midsummer night festival, the summer solstice, is on 21 june and is a social occasion when witches from some distance band together. august eve or lammas festival begins on 31 july and is primarily concerned with making spells to ensure a good harvest of crops, stock or money. the autumn equinox, on 20 september, is the equivalent of the christian harvest festival. home-grown or home

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

osite, and the marriage of the son is effected. the two cosmic units merge. if we here naturally ask which is the cosmic unit that is our solar opposite, we shall be told that that question lies hid for the present, though it is hinted at in the secret doctrine, and in other sacred books. a hint lies concealed in the relationship of the pleiades to our earth, but not until a further precession of the equinoxes will it be more fully seen what is the exact relationship involved.96(85) iii. why is this solar system evolving along the lines of duality? 1. the problem of existence. the third question involves one of the most difficult problems in metaphysics, and covers in its consideration the whole perplexing mystery of the reason why there is objectivity at all. it is one that has been asked

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

indicated. the handicaps to be met are thus secured; the type of body or of bodies through which the force of the native's sign and the quality of the energy which will bring him to his goal are thus defined. through the medium of the lunar lords and what they have given him as the result of past experience down the ages must he express himself upon the physical plane. owing to the precession of the equinoxes, a situation is brought about in which a fourth type of force makes itself felt. the sun is, in reality, many degrees away in the great round of the heavens from where it is stated to be, as far as the greater zodiac is concerned. this is, of course, from the standpoint of time. as the sweep of the sun through a constellation covers a period of approximately two thousand two hundred

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ancient mysteries, and was inherited by us primarily from the mysteries of mithra. these mysteries, in their turn, inherited the teaching, and thus formulated their doctrine, which christianity absorbed. when the sun was in the zodiacal sign of taurus the bull, the sacrifice of the bull was offered as a forecast of that which christ came later to reveal. when the sun passed (in the precession of the equinoxes) into the next sign, that of aries the ram, we find the lamb was sacrificed and the scapegoat sent into the wilderness. christ was born into the next sign, pisces the fishes, and it is for this reason that we eat fish on good friday, in commemoration of his coming. tertullian, one of the early church fathers, speaks of jesus christ as the "great fish" and of us, his followers, as the

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

he esoteric science of astrology brings to its modern and exoteric aspect: in the greater cycle of man's many incarnations, he as is well recognised passes through the zodiacal circle from pisces to aries, thus retrograding through the signs as he follows the sweep or path of the sun's retrogression. this phrase has always disturbed me, but the apparent retrogression, based upon the precession of the equinoxes, is all an integral part of the great illusion. the moment a man begins to emerge out of that illusion and is no longer subject to the glamour and to the effect of the world maya, that moment the motion of the great wheel of life is reversed and he then begins (slowly and laboriously) to work in the opposite direction. he then passes through the signs from aries to pisces. he begins

ays- volume iii: esoteric astrology copyright 1998 lucis trust various energies which has created the illusion. this illusory path is consequently as much a reality to humanity today as are the personality illusions of any individual. these illusions are due to the polarisation of the individual upon the astral plane. it is interesting also to note in this connection that due to the precession of the equinoxes a fourth type of force is brought to bear upon the planet and man, but one which is seldom recognised and given due place in the horoscope. the month and the sign, or the place of the sun in the heavens, do not really coincide. when we state, for instance, that the sun is "in aries" it conveys an esoteric truth but not an exoteric fact. the sun was in aries at the beginning of this g

ing of the horoscope serves to put the astrologer en rapport with the individual, but this is of small service to either party unless the intuition and sensitivity of the astrologer is actively present. 3. the capacity of the astrologer in any specific period to respond to the changes which are all the time taking place, such as the gradual shifting and changing brought about by the precession of the equinoxes, or the slow shift of the pole of the planet. to this should be added that as man evolves the mechanism of response or the vehicles of consciousness likewise steadily improve. his reactions, therefore, to the planetary influence and to the energy of the various constellations change with equal steadiness and allowance must be made for this. it is consequently essential that the moder

at of evolution, carried to the point of balance, expressed for us in the relationship of virgo to libra. you will note, if you consult the dictionary, that astronomically virgo is regarded as occupying the place in the heavens where libra is to be found. this is all part of the great illusion which astrology finds hard to grasp. there is a constant moving and shifting in space; the precession of the equinoxes is both a fact and an illusion. the whole process and its interpretation is dependent upon the intellectual point in evolution of the race; the responsiveness of man to the planetary forces and to the influence of the zodiacal signs is dependent upon man's vehicles of response and upon the mechanism of reception with which he enters into incarnation. the heavens, the constellations

us duality which marks the earlier stages of the path of discipleship, up to and immediately preceding the third initiation, is based upon the wheel of the zodiac contributing its influences to the life of the form nature in a normal manner; the myriads of lives which constitute the form are conditioned by the signs of the zodiac proceeding in its normal manner clockwise, due to the precession of the equinoxes, whilst the life of the disciple, focussed in the soul consciousness, is governed (or should i remark, should be governed) by the wheel, proceeding anti-clockwise. both motions are in potent opposition and, symbolically speaking, produce eventually that "tearing asunder- 164- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust which always precedes

ALICE BAILEY THE LABOURS OF HERCULES

ding loosely to the twelve constellations of aries, taurus, gemini, cancer, leo, virgo, libra, scorpio, sagittarius, capricorn, aquarius and pisces" the zodiac: a life epitome. alan leo tells us also..the constellations are groups of fixed stars, the twelve central groups being called by the same names as the twelve signs, although they do not cover the same area of the heavens. the precession of the equinoxes, caused by the 'motion' of the sun through space, makes the constellations appear to move forward against the order of the signs at the rate of 50 1/3 seconds per year" dictionary of astrology, p. 204. another point to be remembered is made by alan leo in the following [217 "the twelve constellations form the zodiac of the whole solar system. just as the rotation of the earth makes t

energies, new concepts and new opportunities. it can also be shown that these astrological factors have set their mark upon our christian tradition and upon our church usage. it is interesting to note in this connection that on christmas eve, the brightest of the fixed stars, sirius, is seen to the left of the meridian line somewhat to the south. two thousand years ago, owing to the precession of the equinoxes, it stood on the meridian line. this is the star in the east. at the same time, the constellation virgo, the virgin, became visible in the east, and it is interesting to note the coincidence that spica, the brightest star in that constellation, means "an ear of wheat" and bethlehem, the town in which christ was born, means "the house of bread. when this arrangement cyclically comes a

BLAVATSKY H P ANTHROPOGENESIS

istory, save in the sacred records of the east. hence, modern science denies atlantis and its existence. it even denies any violent shiftings of the earth's axis, and would attribute the reason for the change of climates to other causes. but this question is still an open one. if dr. croll will have it that all such alterations can be accounted for by the effects of nutation and the precession of the equinoxes, there are other men of science, such as sir h. james (athenaeum, aug. 25, 1860, and sir john lubbock (ibid, who feel more inclined to accept the idea that they are due to a change in the position of the axis of rotation. against this the majority of the astronomers are again arrayed. but then, what have they not denied before now, and what have they not denounced- only to accept it

point falls back fifty minutes ten seconds, annually. but there is another cycle within this one. it is said that "as the apsis goes forward to meet it at the rate of eleven minutes twenty-four seconds, annually (see the article on astronomy in encyclopaedia britannica "this would complete a revolution in one hundred and fifteen thousand three hundred and two years (115,302. the approximation of the equinox and the apsis is the sum of these motions, sixty-one minutes thirty-four seconds, and hence the equinox returns to the same position in relation to the apsis in 21,128 years" we have mentioned this cycle in isis unveiled, vol. i, in relation to other cycles. each has a marked influence on its contemporary race[[vol. 2, page] 331 pre-historic statues. our meaning is very clear. every si

impassable barrier of ice. the earth, as parasara says "is the mother and nurse, augmented with all creatures and their qualities, the comprehender of all the worlds* for the stanzas call this locality by a term translated in the commentary as a place of no latitude (niraksha) the abode of the gods. as a scholiast says from the surya-sidhanta "above this (the siddha) goes the sun when situated at the equinoxes; they have neither equinoctial shadow nor elevation of the pole (akshonnati, v. 42. in both directions from these are two pole-stars (dhruvatara, fixed in the midst of the sky[[footnote continued on next page[[vol. 2, page] 402 the secret doctrine. mercator's projection, on our side, it may have included, on the american side, the localities that are now occupied by baffin's bay and

(and the cow. a man of great erudition- a french savant- m. de sacy, finds several most singular statements in the book of enoch "worthy of the most serious examination" he says. for instance "the author (enoch) makes the solar year consist of 364 days, and seems to know periods of three, of five, and of eight years, followed by four supplementary days, which, in his system, appear to be those of the equinoxes and solstices. to which he adds, later on "i see but one means to palliate them (these 'absurdities, it is to suppose that the author expounds some fanciful system which may have existed before the order of nature had been altered at the period of the universal deluge" precisely so; and the secret doctrine teaches that that "order of nature" has been thus altered, and the series of t

this is the revolution of the rishis "when the two first stars of the seven rishis (of the great bear) rise in the heavens, and some lunar asterism is seen at night, at an equal distance between them, then the seven rishis continue stationary in that conjunction for a hundred years" a hater of nanda makes parasara say. according to bentley, it is in order to show the quantity of the precession of the equinoxes that this notion originated among the astronomers. it was done "by assuming an imaginary line, or great circle, passing through the poles of the ecliptic and the beginning of the fixed magha, which circle was supposed to cut some of the stars in the great bear. the seven stars being called the rishis, the circle so assumed was called the line of the rishis. and being invariably fixed

e also enabled to understand the otherwise perplexing change in the position of the vernal equinox, which has occurred since our present zodiacal signs were named by the earliest babylonian astronomers. when the accadian calendar was arranged and the accadian months were named, the sun at the vernal equinox was not, as now, in pisces, or even in aries, but in taurus. the rate of the precession of the equinoxes being known, we learn that at the vernal equinox the sun was in taurus from about 4,700 years b.c, and we thus obtain astronomical limits of date which cannot be impugned* it may make our position plainer if we state at once that we use sir c. lyell's nomenclature for the ages and periods, and that when we talk of the secondary and tertiary age, of the eocene, miocene and pliocene pe

BLAVATSKY H P COSMOGENESIS

the forty-nine fires, her people, born of fire and water, could not die. etc; the second earth (with its race) disappeared as vapour vanishes in the air. the third earth had everything consumed on it after the separation, and went down into the lower deep (the ocean. this was twice eighty-two cyclic years ago" now a cyclic year is what we call a sidereal year, and is founded on the precession of the equinoxes, or 25,868 years each, and this is equal, therefore, in all to 4,242,352 years. more details will be found in the text of book ii. meanwhile, this doctrine is embodied in the "kings of edom* the same reserve is found in the talmud and in every national system of religion whether monotheistic or exoterically polytheistical. from the superb religious poem by the kabalist rabbi solomon

nd the spiritual entity of man is drawn higher and ever higher to the ray that supersedes the first, until, from ray to ray, the inner man is drawn into the one and highest beam of the parent-sun. thus "the events of humanity do run coordinately with the number forms" since the single units of that humanity proceed one and all from the same source- the central and its shadow, the visible sun. for the equinoxes and solstices, the periods and various phases of the solar course, astronomically and numerically expressed, are only the concrete symbols of the eternally living verity, though they do seem abstract ideas to uninitiated mortals. and this explains the extraordinary numerical coincidences with geometrical relations, as shown by several authors. yes "our destiny is written in the stars

och 3102, the brahmins of tirvalour place it at sunrise on february 18th. the sun was then in the first point of the zodiac according to its true longitude. the other tables show that at the preceding midnight the moon was in the same place, but according to its average longitude. the brahmins tell us also that this first point, the origin of their zodiac, was, in the year 3102, 54 degrees behind the equinox. it follows that the origin- the first point of their zodiac- was therefore in the sixth degree of libra. there occurred, therefore, about this time and place an average conjunction "and indeed this conjunction is given in our best tables: la caille's for the sun and maier's for the moon" there was no eclipse of the sun, the moon being too distant from her node; but fourteen days later

at of the lunar eclipse; thus giving three observations, which are mutually confirmatory. 5th. it appears from the description of the hindu zodiac given by m. c. gentil, that on it the places of the stars named "the eye of taurus" and the "wheat-ear of virgo" can be determined for the commencement of the kali-yug. now, comparing these places with the actual positions, reduced by our precession of the equinoxes to the moment in question, we see that the point of origin of the hindu zodiac must lie between the fifth and sixth degree of libra. the brahmins, therefore, were right in placing it in the sixth degree of that sign, the more so since this small difference may be due to the proper motion of the stars which is unknown. thus it was yet another observation which guided the hindus in thi

by their longitude, is a fact mentioned by augustinus riccius that, according to observations attributed to hermes, and made 1,985 years before ptolemy, the brilliant star in the lyre and that in the heart of the hydra were each seven degrees in advance of their respective positions as determined by ptolemy. this determination seems very extraordinary. the stars advance regularly with respect to the equinox; and ptolemy ought to have found the longitudes 28 degrees in excess of what they were 1985 years before his time. besides, there is a remarkable peculiarity about this fact; the same error or difference being found in the positions of both stars; therefore the error was due to some cause affecting both stars equally. it was to explain this peculiarity that the arab thebith imagined th

hebith imagined the stars to have an oscillatory movement, causing them to advance and recede alternately. this hypothesis was easily disproved; but the observations attributed to hermes remained unexplained. their explanation, however, is found in hindu astronomy. at the date fixed for these observations, 1985 years before ptolemy, the first point of the hindu zodiac was 35 degrees in advance of the equinox; therefore the longitudes reckoned for this point are 35 degrees in excess of those reckoned from the equinox. but after the lapse of 1985 years the stars would have advanced 28 degrees, and there would remain a difference of only 7 degrees between the longitudes of hermes and those of ptolemy, and the difference would be the same for the two stars, since it is due to the difference be

of those reckoned from the equinox. but after the lapse of 1985 years the stars would have advanced 28 degrees, and there would remain a difference of only 7 degrees between the longitudes of hermes and those of ptolemy, and the difference would be the same for the two stars, since it is due to the difference between the starting-points of the hindu zodiac and that of ptolemy, which reckons from the equinox. this explanation is so simple and natural that it must be true. we do not know whether hermes, so celebrated in antiquity, was a hindu, but we see that the observations attributed to him are reckoned in the hindu manner, and we conclude that they were made by the hindus, who, therefore, were able to make all the observations we have enumerated, and which we find noted in their tables

e this calculation they must have set out from their real epoch, the one which was founded on an observation and not from any of those which were derived by this very calculation from the former, it follows that their real epoch was that of the year 3102 before our era. 8th. the tiravalore brahmins give the moon's motion as 7d. 2h. 8m. on the movable zodiac, and as 9d. 7h. 45m. 1s. as referred to the equinox in a great period of 1,600,984 days, or 4,386 years and 94 days. we believe this motion to have been determined by observation; and we must state at the outset that this period is of an extent which renders it but ill suited to the calculation of the mean motions. in their astronomical calculations the hindus make use of periods of 248, 3,031, and 12,372 days; but, apart from the fact

BLUE EQUINOX

pollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empt

olution of the deepest problems of humanity. the science of thelema is orthodox; is has no false theories of nature, no false fables of the origin of things. the psychology and ethics of thelema are perfect. it has destroyed the damnable delusion of original sin, making every one unique, independent, supreme and sufficient. the law of thelema is given in the book of the law [equinox i, vii and x. the equinox has been founded to promulgate and demonstrate this law. the equinox 10 the a.a, or great white brotherhood, through whom this law was obtained, is a body of the highest initiates, pledged to aid mankind. it offers instruction in the way of spiritual progress and illumination to individual seekers. the work of the a.a. is called scientific illuminism. this may be briefly expressed by q

mination to individual seekers. the work of the a.a. is called scientific illuminism. this may be briefly expressed by quoting its motto .the method of science: the aim of religion. each seeker is taught how to realise truth for himself, by means accurate and well-tested. the o.t.o. is the first of the great religious societies to accept the law. it trains groups by way of progressive initiation. the equinox publishes all instructions and pronouncements of the a.a. and o.t.o. it also publishes such poetry, drama, fiction, and essays, as are sympathetic to this programme, so far as space permits. the equinox is so called, firstly because it is the comment upon the word of the new on, qelhma, which was given at the equinox of the gods, when the crowned and conquering child, horus, took the p

uctions and pronouncements of the a.a. and o.t.o. it also publishes such poetry, drama, fiction, and essays, as are sympathetic to this programme, so far as space permits. the equinox is so called, firstly because it is the comment upon the word of the new on, qelhma, which was given at the equinox of the gods, when the crowned and conquering child, horus, took the place of the dying god, osiris (the equinox marks a period of a fresh influx of force from our father the sun) secondly, in accordance with this, publication takes place at the equinoxes of spring and autumn of each year. the rule of the a.a. is to alternate 5 years of silence with 5 years of speech. hence publication has been from 1909-1914, an v-ix; and now from 1919-1924, an xv-xix. love is the law, love under will. 11 a.a. p

cation has been from 1909-1914, an v-ix; and now from 1919-1924, an xv-xix. love is the law, love under will. 11 a.a. pr monstrance a manifesto of the great white brotherhood do what thou wilt shall be the whole of the law. the pr monstrator of the a.a. wishes it to be known that the period of silence, which (according to the rule of the order) lasts during every alternate five years, will end at the equinox of spring in the year 1919 of the vulgar era. he wishes to call attention to the general principles of the great white brotherhood, which is also known as the a.a. primarily, this body exists for the purpose of conferring initiation. secondarily, it prepares people for initiation by means of courses of instruction. these courses are divided into two main parts, theoretical and practica

r issues printed books of instruction. they cover the classics of all previous systems, and explain the particular system of a.a. these instructions are issued in an extremely comprehensive and well-ordered form. every instruction has been edited on strictly scientific lines. students are thoroughly drilled in this work; examations take place regularly, and diplomas issued to those who pass them. the equinox 12 the instruction of the a.a. is therefore as precise and definite as a university course. during the five years of speech from the equinox of spring 1909 of the vulgar era, 65 different books were issued, nearly all of these being printed in the 10 numbers of volume i of the equinox. volume i of the equinox is now very rare and expensive. only a few sets remain; and these are valued

of these being printed in the 10 numbers of volume i of the equinox. volume i of the equinox is now very rare and expensive. only a few sets remain; and these are valued at $100 per set. when these have been sold, it is proposed to re-publish the official instructions referred to above in separate form, for the benefit of those students who have been disappointed in obtaining sets of volume i of the equinox. the a.a. will publish a new volume of the equinox in 10 numbers at intervals of six months, beginning with the equinox of spring (march 23) of the vulgar year of 1919. the principal items of the new promulgation are as follows: liber ccxx. the book of the law, which is the foundation of our whole work, and the commentary thereon by the master through whom it was given to the world. li

olomon the king and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hsuen. a new translation from the chinese by the master therion. liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of

.o. this is the record of a man who actually attained by the system taught by the a.a. liber dxxxvi. a complete treatise on astrology, by frater o.m. this is the only text-book composed on scientific lines; by classifying observed facts, instead of deducting from a priori theories. liber xlix: shi yi chien. an account of the divine perfection illustrated by the seven-fold permutation of the dyad. the equinox 16 liber lxxviii: a complete treatise on the tarot giving the correct designs of the cards with their attributions and symbolic meanings on all planes. liber lxxxiv. the completion of this book (begun in equinox i, vii, viii, which explains the system of the universe devised by dr. john dee (queen elizabeth.s astrologer) and sir edward kelly. liber cmxxxiv. the cactus. an elaborate stu

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

several lifetimes and to have entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to

erial needs, and spirituality is very difficult to achieve at a time when there is a crisis of physical need or emotional shortfall in your life. for example, in days when having sufficient food and heating was an ongoing concern, abundance for the coming winter months was a prime focus of mabon, the harvest festival at the autumn equinox. many kitchen witches would carry out private spells using the equinox energies, to empower talismans and cast spells to ensure their own family would survive the inhospitable months of winter. in the modern world, concerns are different, but no less urgent, and for many of us still centre on the home, family and employment. we need money to fulfil obligations, help for a child who is studying for exams or perhaps suffering bullying, a partner to share jo

ieties. it was formalised by the celts, although some historians believe that it was predated by an earlier threefold division that celebrated the beginning of winter, mid-winter and midsummer, and was perhaps linked to the movement of the herds. the wheel of the year co-exists with the wider seasonal divisions of the year and incorporates the four solar festivals; these fall on the solstices and the equinoxes, the astronomical marker points of the ebbs and flows of cosmic energies. between each of these solar festivals, which are known to witches as the lesser sabbats, is one of the four great fire festivals that are major rites in the wiccan and neo-pagan calendar, as they were to the celts. it is interesting to note that the wheel of the year is mirrored almost exactly in the medicine w

seeds, pottery or china rabbits, feathers crystals: aquamarine, jade, tourmaline, fluorite flowers, herbs, oils and incenses: celandine, cinquefoil, crocus, daffodil, honeysuckle, primroses, sage, tansy, thyme and violets a spring equinox cleaning ritual use this ritual to welcome the winds of positive change. you can perform it on any of the three days of the rising equinox energies that precede the equinox. alternatively, it can be adapted for cleansing away negativity and sorrows at any time. i give an alternative version in my book psychic protection lifts the spirit. you can join with family or friends in a communal spring cleaning of a collective living area or workspace. alternatively, you can use it alone to help you to clear out not only physical clutter but also emotional and spi

purpose of the spell and the order in which you intend to work. decide whether it will be divided into phases, such as invoking the four elements, raising and releasing the power (see pages 40-1) or merge into one* plan what you are going to say and write it down (you may of course let the words come to you spontaneously* choose the time for your spell. check the following influences: the seasons the equinoxes the phase of the moon the day of the week the hour* check any time limits (for example 'may this spell hold sway until the moon has ebbed away) and ensure that you can adhere to them* choose the place for your spell. if you are working out of doors, and it is a spell that will last over several days, bear in mind any possible changes in the weather. make sure you have enough room for

gels, colours, crystals, herbs, incenses, ritual tools, etc. receptive hand: the hand you do not write with. used for receiving energies. see also power hand. rede: a rule or moral code. the wiccan rede states: an [if] it harm none, do what you will, and so ensures all magick has a positive intent. sabbat: one of eight special days of the year on which wiccan celebrations are held- the solstices, the equinoxes and the celtic fire festivals. samhain: the celtic fire festival of the new year, celebrated at the end of summer. scrying: seeing magical images in a reflective medium, such as a crystal ball, mirror or a natural moving source of inspiration, such as fire, water or clouds. the word 'scry' comes from the anglo-saxon word descry, which means 'to perceive dimly. shamanism: possibly the

CHRONOLOGIA RORISPERGIUS

50 yoga sutras of patanajali; early qumran (dead sea scrolls. 150 bc esoteric form of astrology based on the teachings of hermes or thoth circulates in numerous works under such titles as: astrologoumena, hermaikai diataxeis or doctrines of hermes, apokotastasis, liber hermetis(listing of decan images, asklepios. 130 bc greek astronomer hipparchus is credited for the discovering the precession of the equinoxes which was already known in babylonia centuries earlier. 86-82 bc rhetorica ad herennium latin rhetorical treatise on the classical art of memory attributed to marcus tullius cicero. 70-19 virgil 67 pirates based in cilicia (a province on the southeastern coast of asia minor) were practicing secret rites of mithras. 46-120 plutarch 20 bc- 45 philo of alexandria, jewish platonic philos

shing a third temple c.150 n.t. apocrypha. lotus sutra. cyranides(hermetica which catalogues the occult properties of birds, fishes, plants, and stones for the 4 elements of air,water,earth and fire. its first book has 24 chapters each beginning with a letter of the greek alphabet) ptolemy writes the tetrabiblos, the most comprehensive work on astrology to date. already aware of the precession of the equinoxes, ptolemy cautions astrologers to use the tropical spring equinox as the start of the first zodiac sign. other astrologers such as hephaestion of thebes and julius firmicus use it as seminal work. circa 150-250 nagarjuna passes along prajnaparamita sutra. 185-254 origen of alexandria 200-245 julius sextus africanus: historian and alchemist. eusebius describes africanus as being the au

DAVID ICKE CHILDREN OF THE MATRIX

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

rk. so it would if the sun had died, as it was symbolically doing. as for the resurrection after three days, this is more sun symbolism. in persia, long before christianity, they had a ritual in which a young man, apparently dead, was restored to life. he was called the saviour and his sufferings were said to have ensured the salvation of the people. his priests watched his tomb until midnight on the equinox and they cried "rejoice, o sacred initiated! your god is risen. his death and suffering have worked your salvation" the same was said in egypt of horus and in india of krishna thousands of years before christianity. and jesus could not have been crucified between two thieves because crucifixion was not the roman punishment for theft. the "two thieves" are possibly symbolic of sagittari

DAVID ICKE THE BIGGEST SECRET

nd mathematicalprinciples thousands of years before pythagoras was born. thom explained in his 1967book, megalithic sites in britain, that the stones not only formed geometric patterns inand around the circle, they also aligned to features in the surrounding landscape and tothe positions of the sun, moon and prominent stars at particular times, particularlywhere the sun appeared or disappeared at the equinox or solstice and where the moonwas at the extreme positions of its cycle. it was a gigantic astronomical clock, he said.but it is more than that. it is a receiver and transmitter of energy. the earths magneticgrid, or grids, consist of lines of magnetic energy known as ley lines, meridians ordragon lines to the chinese. where these lines cross, the energy spirals into a vortexand where

crucified at easter because this is the spring equinox when the sun (jesus)enters the astrological sign of aries, the ram or. the lamb. the lamb in the book ofrevelation is the same symbol. in around 2,200 bc the group known as the priesthoodof melchizedek began making their aprons with lambs wool, a symbol continued todayby a modern expression of the brotherhood, the freemasons. it is at easter, the equinox,that jesus (the sun) triumphs over darkness- the time of year when there is more lightthan darkness every day. the world is restored by the power of the sun in the time ofrebirth and the spring equinox was one of the most sacred egyptian events. queen isiswas often portrayed with rams heads to symbolise that the time of aries, the spring, wasa period of natures abundant creation. the f

original story differently, or changed it on purpose. and secondly theresurrection is yet more sun symbolism from the ancient religions. in persia, longbefore christianity, they had a ritual in which a young man, apparently dead, was95restored to life. he was called the saviour and his sufferings were said to have ensuredthe salvation of the people. his priests watched his tomb until midnight on the equinoxand they cried: rejoice, 0 sacred initiated! your god is risen. his death and sufferingshave worked your salvation. the same tale was told in egypt about horus and in indiaabout khrishna a thousand years before christianity. the bible tells us that jesus willreturn on a cloud and what do we see among the clouds? the sun. the tomb of jesus issymbolic of the darkness into which the sun de

book by charles l. westbrook jr called the talisman of the united states,signature of the invisible brotherhood. roads in washington relate to the points wherethe sun rises at the winter and summer solstice, just as the ancient mounds, temples and357stone circles like stonehenge, were designed to do (see figure 30. other streets crossat precisely 33 degrees and still others mark the precession of the equinoxes, and thereis a hexagram or star of david (see figure 31).i described earlier how the elite of america and further afield gather at thebohemian grove in northern california and take part in ceremonies under a 40 footstone owl. the owl is symbolic of moloch or molech, the ancient deity to whichchildren were, and are, sacrificed. the sumerian goddess, lilith, known as the lady ofthe bre

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

t magician of the 20th century. after training within the hermetic order of the golden dawn [g.d, he developed his own system of magick based upon ordo templi orientis [o.t.o] sex magickal secrets, g.d. techniques, his own channeled writings, and his own practical experiences. the order he founded was the argentium astrum [a.a. he is famous for his many writings, including the encyclopedia called the equinox, and magick: parts 1-4. cup: see chalice. curcurbite: in alchemy (q.v, a type of container. in sex magick (q.v) the vagina- d- daemon: in greek myth, an intermediate spirit between men and the gods. daemons such as the one that guided socrates act as counselors and guardians to human beings. dadouchos: from the greek meaning "a torch bearer" originally, a hereditary officer at the myst

l aid to worshipers of that religious faith. see planetary hours. hours, planetary: a division of the day and night into sections ruled by the energies of the planets. to determine the length of each planetary hour, divide the daylight hours by twelve. they will be different in length than the night hours (to determine the length of which you divide the total time of darkness by twelve. except on the equinoxes when the planetary hours are all sixty minutes in length. humors: the four elemental qualities that make up the human body according to the ancients. when they are in balance, health results; imbalance creates sickness. hypnagogic state: a state between sleep and wakefulness, which can tend in either direction. in this state, the consciousness becomes intermittently invaded by images

craft (q.v, which many occultists believe to be the descendant of an ancient pagan goddess religion. order of the argentium astrum, the [a.a: the great white brotherhood. the order of the silver star. founded by aleister crowley (q.v) as a replacement for the hermetic order of the golden dawn [g.d. crowley was the first member to re-produce the golden dawn's rituals in a public publication called the equinox. today, the a.a. is co-sponsored by the o.t.o. order of the astral star, the [o.a.s: the order of the astral star, inc. founded in 1980 in the commonwealth of kentucky, usa, by a group of ten teenagers including ghfr. pneuma asteros, ghsr. alethia asteros, and ghfr. skarff tou asterou and seven other members upon the principles of christian mysticism and ceremonial magick. the first de

DION FORTUNE CEREMONIAL MAGIC UNVEILED

w from crowley's "a. a. the next point we have to solve in unravelling our mystery is the relationship of the different characters in this drama to each other. crowley and mathers quarrelled. exactly why, i do not know; incompatibility of temperament was probably the fundamental cause, whatever the actual occasion of their break may have been. crowley then started the publication of his magazine, the equinox, which came out twice yearly for five years in england and made a fresh start in america after the war with one volume, but never got any further. these eleven volumes are highly prized by the more advanced students of occultism, and the complete set is hard to come by and commands high prices. some of the contents, however, have been reprinted in magick, together with a certain amount

DION FORTUNE MYSTICAL QABALA

r. 17. it will be seen from the above that yesod-luna is ever in a state of flux and reflux, because the amount of sunlight received and reflected waxes and wanes in a twenty-eight day cycle. malkuth-earth is also in a state of flux and reflux in a twenty-four hour cycle, and for the same reason. likewise malkuth-earth has a three hundred and sixty-five day cycle, of which the phases are marked bythe equinoxes and the solstices. it is the interacting set of these tides which is all-important to the practical occultist, because so much of his work depends upon them. the charts of these tides have always been kept secret, and some of them are exceedingly complex. as these concern the secret workings, the genuine and legitimate occult secrets, which are only given after initiation, they canno

DION FORTUNE PSYCHIC SELF DEFENSE

re should be sedulously sought for. when did the trouble start, and where? having obtained as detailed information as possible on these two points, set out to see whether any occult significance is to be found in it. note the dates carefully, and turn them up in an ephemeris of those years, and observe how the moon stood in relation to them, also the planets. observe whether they fell on or about the equinoxes or solstices. note also the days of the week upon which they occurred. if you found that all the crises of the case occurred on thursdays, or round about the vernal equinox, or at the full moon, you would have a piece of information which was of 77 of 103 considerable significance. you would be sure of one thing, at any rate, that you were dealing with a case in which the invisible p

DONALDTYSON CORONZON

between dee, kelley and the angels says a great deal about frater perdurabo's ego, his vanity, and the limitations of his mind. since crowley's vision of the tenth aethyr reveals a great deal about his personal concept of coronzon (spelled by him choronzon, i will quote the text of the vision in full. it was first published in 1911 in the supplement to issue 5 of volume 1 of crowley's periodical the equinox. it may be of some minor interest that the name "coronzon" appears at the bottom of page 92, the page facing page 93 of casaubon's true and faithful relation, and that the vision of the tenth aethyr begins just before page 93 of the supplement to vol. 1, number 5 of the equinox, but of course the scientifically minded reader will see in this nothing more than a coincidence. the cry of

doorway of the eleventh quasi-sephirah, daath, located just below the supernals on the middle pillar of the tree. kenneth grant has treated the connection of the realm of coronzon with daath at length in his book nightside of eden, which is to a large extent a commentary and expansion on an essay by crowley titled liber ccxxxi, first published in 1912 in volume 1, issue 7 of crowley's periodical the equinox. grant writes about this essay "the present work, therefore, which is based upon an extremely sinister grimoire known as liber 231, continues to transmit the 93 current as revived by crowley in the twentieth century (nightside of eden, page xii. in a footnote he adds "the number 231 is the sum of the numbers of the tarot cards, 0-21; it is, therefore, the extension of the number 22. li

left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name of the death dragon, coronzon. below is a table of qliphothic sigils corresponding to the 22 hebrew letters, the 22 tarot trumps, and the 22 channels on the tree of the sephiroth. it was presented by crowley as part of his liber ccxxxi, and published in the equinox, volume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed:

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ociety connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the second number. this alarmed members of the golden dawn, who wished their rituals to remain secret, and s. l. macgregor mathers, one of the golden dawn chiefs, took legal action to restrain crowley from continuing to publish the rituals. although a temporary injunction was granted, mathers did

crowley was describing became available to the public. in the 1940s crowley wrote a commentary on the tarot, which carried the egyptian symbolism that had come to dominate the thelemic magic system he had developed. he teamed with artist frieda harris to create a new deck of tarot cards. the commentary, the book of thoth, was published in 1944. the book of thoth was released as vol. 3, no. 5, of the equinox. it is part of the standard curriculum for members of the oto. sources: crowley, aleister. the book of thoth. new york: samuel weiser, 1974. book tests experiments in psychic research to exclude the working of telepathy in mediumistic communications. in answer to questions or for reasons of personal relevance, the communicator indicates a certain book upon a certain shelf in the home o

n nebraska on may 16, 1925. he emerged as a professional astrologer in the years immediately after world war ii. he is most noted as an advocate of the fixed, or sidereal, zodiac, which had been championed by irish astrologer cyril fagan in a 1950 book, zodiacs old and new. the argument over the sidereal zodiac was basically about the adjustment of the horoscope chart to reflect the procession of the equinoxes. the tropical, or moving, zodiac begins each year at the point where the sun is located at the spring equinox. however, that position changes slightly each year. thus the divisions of the zodiac no longer reflect the actual position of the constellations in the heavens. the sidereal zodiac retains the actual position of the 12 signs. had bradley merely been a champion of fagan s unfa

work led to his most important book to date, the book of world horoscopes. he has also written important essays on the history of astrology, the best known being his debunking of the idea of an age of aquarius. while his conclusions about the nonexistence of an age of aquarius were widely accepted, his work was weakened by his assumption that ancient astrologers were unaware of the progression of the equinoxes. his work has been widely acknowledged by his contemporaries, and in 1992 he received the marc edmund jones award for his contributions to astrological studies by the national astrological society of the united states. he has lectured widely to astrological organizations across europe and north america. sources: campion, nicolas. the age of aquarius: a modern myth. in joan mcevers, e

ism, but that was not crowley s teaching or meaning. rather, he taught that it was the magician s duty to discover his or her destiny (or true will, and, having discovered it, he or she had no choice but to align actions with the accomplishment of that true will. having left the golden dawn, in 1907 crowley founded the argentum astrum (aa; silver star. on its behalf he began issuing a periodical, the equinox, a semiannual journal in which he began to publish the teachings of the aa. the journal attracted attention, however, because crowley also began to publish the secrets of the golden dawn, which he denounced as a juvenile organization. crowley was diverted from developing the aa in 1912, following an encounter with theodore reuss, the outer head of the ordo templi orientis (oto, a germa

vely to psychic forces are equally unbalanced. levi extols the all-powerful action of harmony in exalting the soul and giving it rule over the senses, guided by the will. sources: levi, eliphas. transcendental magic. new york: samuel weiser, 1972. equinox the term equinox (from the latin for equal night) refers to those times during the year in which the length of the day and the night are equal. the equinox occurs twice yearly, at the beginning of spring (around march 21) and the beginning of fall (around september 23. from an astrological perspective, the equinox occurs when the sun appears to be at the point where the celestial equator (the earth s equator imaginably projected outward into space) meets the eliptical, the path that the sun appears to take as viewed from earth. as people

into space) meets the eliptical, the path that the sun appears to take as viewed from earth. as people observed the heavens in ancient times, among the first phenomena that became noticeable to them were the apparent movements of the sun, especially the different points on the horizon at which it rose day after day, and the variant length of days. the longest and shortest days (the solstices) and the equinoxes were important markers in the annual calendar, as were the points halfway between each of these days, signaling as they did important activities in the agricultural season. very early these points became ritualized, the occasions for feasts and celebrations. in astrology, the spring equinox is the beginning of the new astrological year. at that time the sun enters 0 aries. at the fal

points halfway between each of these days, signaling as they did important activities in the agricultural season. very early these points became ritualized, the occasions for feasts and celebrations. in astrology, the spring equinox is the beginning of the new astrological year. at that time the sun enters 0 aries. at the fall equinox it enters 0 libra. the planetary configurations at the time of the equinoxes have a particular importance in the interpretations of mundane astrology (the astrology of nations. epworth phenomena encyclopedia of occultism& parapsychology. 5th ed. 512 the astrological year was largely replaced by the christian calendar in the west, but came back into use for marking the year with the rebirth of ritual magic in the nineteenth century. it was notable that magicia

s. epworth phenomena encyclopedia of occultism& parapsychology. 5th ed. 512 the astrological year was largely replaced by the christian calendar in the west, but came back into use for marking the year with the rebirth of ritual magic in the nineteenth century. it was notable that magician aleister crowley named his biannual journal equinox. however, as with most ritual magicians and astrologers, the equinox, while being an important marker in the calendar, was not a particularly significant point for ritual activity or horoscope interpretation. ritual significance was poured back into the equinox within the neo-pagan witchcraft movement launched by gerald gardner in the mid-twentieth century. gardner revived the eight annual sabbats, two of which occurred on the equinoxes. sources: cunnin

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e arduous; the tending of a perpetual fire on the altars; and prayers to the sun at dawn, noon, and evening. there were sacrifices, libations, and musical rites including long psalmodies and mystic chants. the days of the week were each sacred to a planet, the day of the sun being held especially holy. there were seasonal festivals: the birth of the sun was solemnized on the 25th of december, and the equinoxes were days of rejoicing, while the initiations were held preferably in the spring, in march or april. it is believed that in the earliest days of the cult, some of the rites were of a savage and barbaric character, especially the sacrificial element, but these, as indicated, were changed and ennobled as the beneficence of mithra took precedence over his warlike prowess. the mithraic b

ical lyric quality. known affectionately as vickybird, he was a generous networking encyclopedia of occultism& parapsychology. 5th ed. 1104 and warmhearted friend of other writers. neuburg died may 30, 1940. sources: calder-marshall, arthur. the magic of my youth. n.p, 1951. crowley, aleister. the book of the high magick that as worked by frater o.s.v. 6-5 and frater l. t. 2-9: the paris working. the equinox (nashville, tenn) 5, 4 (1981: 171.228. the confessions. new york: hill& wang, 1969. fuller, jean overton. the magical dilemma of victor neuburg. london: w. h. allen, 1965. neuburg, victor e. vickybird: a memoir by his son. london: the polytechnic of north london, 1983. neumann, therese (1898.1962) bavarian peasant girl of konnersreuth, whose stigmata, visions of the passion of christ

e remedy against enchantment. order of bards, ovates& druids a british druid order that claims to continue the traditions of the ancient bardic and druid order. one order is concerned with the arts, history, and archaeology and performs outdoor ceremonies. the initiatory order undertakes mystical studies. public ceremonies are arranged at ancient sites based on the summer and winter solstices and the equinoxes of march and september. after the distance program was initiated in 1988 over 7,000 people have joined the order. address: po box 1333, lewes, e. sussex, bn7 1dx england. website: http/ www.druidry.org. sources: order of bards, ovates& druids. http//www.druidry.org. march 8, 2000. order of elect cohens an occult masonic group founded by martinees de pasqually (ca.1710.1774) in bordea

the order values and uses all of aleister crowley s writings on magic. in the 1980s it published two collections of the most important writings, one concerning the oto and its organizational structure, and a second consisting of the holy books (the revelatory material received, i.e, channeled, by crowley, as opposed to the books he consciously wrote. the first was issued as volume 3, number 10 of the equinox, one of the order s periodicals. address: jaf box 7666, new york, ny 10116. sources: crowley, aleister. magick in theory and practice. 4 vols. paris, 1929. heidrick, bill. magick and qaballah. berkeley, calif: ordo templi orientis, 1980. hymenaeus beta, comp. the equinox 3, no. 10. new york: thelema publications, 1986. king, francis. the holy books of thelema. york beach, maine: samuel

ly referred to preceptor as his great master and director of the movement to uplift humanity through the teachings they delivered to moses under the leadership of jesus. reportedly preceptor s first signed communication was may 27, 1876. he was seen clairvoyantly by moses as a communications link between himself and malachi in the chain of spirit influence from melchizedek to jesus. precession of the equinox astrology as it is known today was developed between the fourth and first centuries b.c.e. in the mediterranean basin. at the beginning of the year, marked by the spring equinox, the sun rose in the constellation aries. after several centuries of observations, around 125 b.c.e, a greek astrologer named hip- encyclopedia of occultism& parapsychology. 5th ed. precession of the equinox 12

erranean basin. at the beginning of the year, marked by the spring equinox, the sun rose in the constellation aries. after several centuries of observations, around 125 b.c.e, a greek astrologer named hip- encyclopedia of occultism& parapsychology. 5th ed. precession of the equinox 1235 parchus discovered that very gradually the sun was moving in relation to the zodiac; that is, the precession of the equinoxes. there is some evidence that the phenomenon had been discovered earlier, but since hipparchus, western astrologers in general were aware of it. the precession is caused in part by the slant of the earth. it spins on an axis slanted at 23 degrees relative to its orbit around the sun. that slant immediately accounts for the seasons. as the earth moves around the sun, where the axis is

n. through the spring, as the days grow longer, the sun appears to rise at a point slightly further north each day and then as the days reach their longest, it appears to pause and then start moving south. as the shortest day of the year is reached, it again pauses and starts north. the points of the pauses (the solstices, and half way between them, when the length of the day and night are equal (the equinoxes, formed four easily marked points in the years. they, and the four additional points halfway between them that mark points in the planting and harvest process, became the eight evenly spaced holidays of the ancient world. during the middle ages, the ancient pagan practices were invoked to supply content with the new understanding of witchcraft as satanism advocated by the inquisition

gers and students concerned with sidereal aspects of astrology. among astrologers, there are several systems of calculating the divisions of the horoscope chart and devising its relation to the actual stars that constitute the 12 signs of the zodiac. the sidereal zodiac places the division according to the present locations of these signs, which, because of a phenomenon known as the procession of the equinoxes, are constantly changing. in contrast, the tropical zodiac always measures the divisions from the position of the sun at the annual spring equinox. the siderealist included charts of public personalities in relation to star patterns. siderite an old name for a loadstone or magnet. the term has also been variously used to indicate a steel-colored stone (possibly sapphire, a blue-color

itiate work and assumed control of a reorganized order, which he named the society ordo templi orientis. through the society, motta issued in 1975 the first of four massive volumes of a revived equinox, modeled on the journal crowley had published early in the century. each issue contained writings by motta and documents that supported his claims, as well as writings by crowley. various issues of the equinox also denounced the rival claimants to oto leadership who came forward. the issue came to a head in the united states when the oto sued the soto on several legal actions. the publication house samuel weiser was caught in the middle as the publisher of both organizations. the primary ruling occurred in 1985, when the court declared the oto, then led by grady mcmurtry, to be the legal ent

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

circa 130 bce, and later. the additional material was left out of the redaction the work of the chariot used as the basis for its translation. based upon astronomical information in the book itself, the work of the chariot translator attributed authorship of the sefer yetzirah to master abraham in the nineteenth century bce. an adjunctive note to the translation points out that the procession of the equinoxes acts as an unforgeable clock, allowing us to determine that the correspondence of the constellations given in the sixth chapter to the twelve hebrew months (with no variations in the six texts considered) occurred during the time of abraham, circa 4000 years ago. allowing for 4' 8: h" 2: 2 2:e 8% an optimal variation of plus or minus 800 years ago, it is still not anywhere within the

FRATER ELIJAH ANGELS OF CHAOS

istopher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings of the royal art- julius evola translated from italian by e.e.rehmus. inner traditions international, 1971. the goetia the lesser key of solomon the king- translated by samuel l. macgregor mathers, edited with an introduction by aleister crowley. samuel weiser, inc. 1995. the holy books of thelema the equinox volume 3 number 9- aleister crowley. samuel weiser, inc. 1983. oto. the sacred magic of abramelin the mage- translated by s.l. macgregor mathers. dover publications, inc+ the magickal logs of frater elijah/ frater halucifuge i/ we stumbling into this blackest of all labyrinths. he entered by choice. we all do. t t whether we are mapping the heavens or skulking the lanes of the underwor

FRATER TENEBROUS CULTS OF CTHULHU

as it pertains to ceremonial magic, and which he often incorporated into his own magical workings. the exclamation, io pan, which concludes the poem, corresponds to the cry of ai! shub-niggurath, which occurs in several of lovecraft s stories in relation to the worship of the goat-god. this similarity raises the question of lovecraft s familiarity with crowley s work he could have seen a copy of the equinox, the volume of collected essays in which-the hymn to pan first appeared, in the widener library at harvard, which obtained a copy in december 1917. however, from passing references to crowley in one of lovecraft s letters, identifying him with a character in a story by h. r. wakefield6, it would appear unlikely that lovecraft knew much of the great beast, except by reputation. the elem

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

ional period for one sign- viz: 2160 years--thus making 4320, which was a tenth of 43,200, a year of the sun, analogous to the 360 natural days, and produced in the same manner, by multiplying the day of 600 by the dodecans 72= 43,200. they then formed another great year of 432,000 by again multiplying it by 10, which they called a cali yug, which was measurable both by the number 2160, the years the equinox preceded in a sign, and by the number 600. they then had the following scheme: a cali yug, or 600 (or a neros) 432,000 a dwapar, or duo-par age .864,000 a treta, or tree-par age. 1,296,000 a satya, or satis age .1,728,000- 4,320,000 altogether 10 ages, making a maha yug or great age. these were all equimultiples of the cycle of the neros 600, and of 2160, the twelfth part of the equino

r children. it is supposed that the neros, or cycle of 600, is closely connected with this worship, and that it was invented to regulate the season for these festivals. in process of time it was discovered that this cycle no longer answered, that the festival which had originally fallen on the first of may now occurred on the first of april. this, we are told "led ultimately to the discovery that the equinox preceded about 2160 years in each sign or 25,920 years in the 12 signs, and this induced them to try if they could not form a cycle of the two. on examination, they found that the 600 would not commensurate the 2160 years in a sign, or any number of sums of 2160 less than ten, but that it would with ten, or that in ten times 2160, or in 21,600 years, the two cycles would agree; yet thi

d that, if the periodical aberrations of the moon be correctly calculated, the great year must be extended to a greater length even than 4,320,000 years of the maha yug of the hindoos, and certainly no period can be called a year of our planetary system which does not take in all the periodical motions of the planetary bodies" it is thought that as soon as these ancient astronomers perceived that the equinoxes preceded, they would at once attempt to determine the rate of precession in a given time; the precession, however, in one year was so small that they were obliged to extend their observations over immense periods. jones informs us that the hindoos first supposed that the precession took place at the rate of 60 years in a degree, or 1800 in a zodiacal sign, and of 21,600 in a revoluti

erroneous; and as they supposed the neros made a correct cycle in 608 years, and believed the precessional cycle to be completed in 21,888, they of course made their ages into twelve. as both numbers were erroneous, they would not long answer their intended purpose, and their meaning was soon lost, though the sacred periods of twelve ages and of 608 remained" according to hipparchus and ptolemy, the equinoxes preceded at the rate of a degree in 100 years, or 36,000 hundred years in 360 degrees. this constituted a great year, at the end of which the regeneration of all things takes place. this is thought to be a remnant of the most ancient hindoo speculations, and not the result of observation among the greeks. some time after the arrival of the sun in aries "at the vernal equinox, the ind

the month of the fires of baal. according to maurice in his work on the antiquities of india, the festival and the may-pole of great britain are the remnants of a religious ceremony once common in egypt, india, and phoenicia, which nations all worshipping the same deity, celebrated the entrance of the sun into the sign of taurus at the vernal equinox, but which in consequence of the precession of the equinoxes is removed far in the year from its original situation. this festival is thought to be coeval with a time when the equinox actually took place at that time. it was formerly in honor of the goddess bhavania, who, under various names, was once worshipped in every country of the globe "she is identical with the dea syria of chaldea, and the venus urania of persia" at the present time th

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

oth tiphereth, geburah, and chesed. there was a portal grade for the fourth order, in the world of the supernals (atziluth),butno rituals for grades corresponding__fratersacramentumregis143to the first three sephiroth were ever worked, although waite began to construct them towards the end of his life. there were also a number of additional ceremonies for the consecration of a temple,thefestivalofthe equinox, the solstices, and the installation of a celebrant. as theordergrew it was felt desirable to separate the firsttwoorders from thethirdand fourth, and in 1922.the higher grades were gathered under theordosanctissimusroseaeetaureaecrucis.between 1926 and 1928 waite produced a series of rituals specifically for theos.r. eta.c.which he termed collectively'thebook of life in the rose; this

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

contact with a young man at the oxford university press named charles williams, whose evident interest in ritual, in mysticism and in waite's poems led lee to send him on to waite. it has commonly been assumed that charles will255 iams met waite when he moved to london in1917,but he first visited waite's home on 4 september1915--twoyears before his reception as a neophyte in thef'.r.267.c.267.at the equinox ceremony on21september1917.frater qui sitit veniat, as heemanation71became, remained in the order for elevenyears-waite'slast diary reference to him is in1928-andpossibly much longer, for other members still recalled him in 1966. he would have been one of a band of faithful rosicrucians who followed the order's temple as it lurched from one damp kensington flat to another, fetching up

r success in finding good members; let all reports and questions come from yourself only. i send you as a curiosity pages written by a.n.v.t.[i.e. eliphas levi. another eminent old frather called 'igne' has just died at naples. yours with fraternal love, sap. dom. ast. 7=4.4.reed.sept.17/8812september1888esteemed brother 'sapere aude'256=256since it is impossible for me to attend your ceremoniesofthe equinox, i shall be with you in spirit. i am delighted to hear that you are working all four degreesofappendixastthe firstorder.you willneedsome of my papers in order to complete the adept degrees which i shall send you withallhaste.greetmy and your members and accept my hearty greeting. sap.dom.ast.chiefadept.5.ga.91889sapere aude 5=6 care frater, i was very pleased to hear that your training

touching mine, toe and heel, extend your right hand to graspappendixc117mine, fail,tryagain and then succeed in touching the fingers only (the hiereus continues to maintain the grip during the rest of his speech)'theword is [har-par-krat] and it is whispered in this position by separate syllables. it is the egyptian nameof[the godofsilence]thepresent password is..it is changed at each festival of the equinox. i now place you between the pillarsofseth, hermes and solomon, in the gatewayofthe hidden knowledge' he draws the neophyte forward by the grip until he stands between the pillars, and then receives his sword from the hege255 mon. he returns to his former position e. of and close to the black pillar.hiereus:'letthe final and perfect consecration take place.'thekerux passes to the n. an

GNOSTIC HANDBOOK

tures and codes, only after successfully passing the spheres could he then navigate through the great barrier and enter the pleroma. this ritual form was connected to the egyptian astro-gnosis and involved the pharaoh becoming the mediator for his people. in chapter six: the gnostic concept of time ii the gnostic handbook page 64 this role he also prepared egypt for the change which took place at the equinox of the gods, when one astrological sign gave way to another. for 180 years before this event the pharaoh and priesthood would work creating new symbols, mythologies and astral vessels so that the incoming energy could be utilized for the benefit of egypt. as time progressed the egyptian star-gnosis, the divine rite of rebirth and the secret of planetary and zodiacal mediation was passe

to minor precessional cycles, each of which is 180 years long. in each astrological age the first minor cycle is of the same characteristic as that of the greater, hence in pisces, the first minor cycle of 180 years was that of pisces of pisces. the last age of the minor cycle is important as it is preparation for the changeover to the next age. this the gnostic handbook page 65 cycle is known as the equinox of the gods, in the present cycle (pisces, is began in 1844 and is ruled by aries. in the egyptian initiatory traditions this period was also known as the heraldic cycle, it was the period in which the priesthood prepared the symbolism, legends and vessels for the influx of energy which would occur at the changeover to the new cycle. the cycle itself encompasses four different co-ordin

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

him. as the yugas unfold and exoteric (popular) religion and philosophy degenerates, more and more the gnosis is revealed to those who seek gnostic theurgy page 184 the path. it is a strange and terrible contradiction that today there is more gnosis than ever before, and less people than ever wanting it. the great year is a cycle of approximately 26,000 years, it is also know as the precession of the equinoxes. because the earth wobbles on its axis it moves backwards through the signs of the zodiac, a full cycle takes around 26,000 year. in each sign energy is radiated into earth consciousness, this radiation is mixed and includes light and darkness, x and y factors. in the modern gnostic view these energy forms radiate from the throne of ra which is positioned in the centre of our system

e that was taking place at that gnostic theurgy page 185 time, the movement from virgo to leo. is the sphinx a mixture of feminine and lion characteristics? this is an intriguing and challenging possibility. heraldic cycles every astrological age lasts around 2150 years, these ages can again be sub-divided into 12 minor periods. the last minor period before the dawning of the next age is known as the equinox of the gods or the heraldic period. it was during this period that the priests of old prepared for the great change, modifying god-forms, ritual formulae and temple procedures to fulfil the characteristics of the new incoming sign. this preparatory period is 180 years in length and can be divided into 4 nexus dates and three periods of sixty years each. the present heraldic cycle, equi

e.in the present age, that of the wolf or kali, the gnosis is at its most refined and i am afraid; most ignored. the heraldic period which began in 1844 is now in full force. the force of the wolf is ravishing mankind, and only a few are turning to the gnosis. the institute for gnostic studies is witness to the importance of the path of transfiguration in this dark day. x the yugas, precession of the equinoxes and the heraldic ages are a complex series of interactions. a full presentation of the nature of these cycles and their relevance to the gnostic worldview is found in the solar mysteries text. gnostic theurgy page 189 preamble the teachings of the gnosis can be traced back to the earliest periods, even before what we now consider as recorded history. if we wish to consider the earlie

r own way, and through the symbol systems of their own unconscious. however, confusing this may seem at first glance, if we look behind what they wrote and said, and ignore the great variance in symbolism, we can deduce a similar core vision. between 1844 and 1914 something momentous occurred, there was a change in the energy which operated through the seat of ra. in terms of astrological cycles, the equinox of the gods had begun. this change was and is of significance because it caused an acceleration of the forces of the kali yuga and is bringing mankind face to face with his destiny. observers of the change the change which began in 1844 was accelerated at the various points of emphasis. as a year has its seasons, the heraldic age has four nexus dates- 1844, 1904, 1964 and 2004. to full

vent according to their own psychological structure, prejudices and values that are part of their make-up. while each maintain their objectivity and may even vigorously defend their interpretation of events (and in some sense they are being true to what they perceive, each would report only their own perception of the event, not the facts of the actual event itself. in the case of the changeover, the equinox of the gods, the observers varied greatly and saw it in many differing terms. some saw it in terms of christianity, others in terms of sufism and still others in terms of the western magical tradition then represented in the hermetic order of the golden dawn. this is made all the more awkward by the fact that many of these observers formed religions and organisations based on their per

t things to say, we do not assign religious significance to them individually. some are certainly more admirable than others, a number are very difficult to take and in the case of aleister crowley, many would seem him as a malefic rather than inspirational figure. the fact however is that morality is somewhat irrelevant, what we want are perceptions and records of the transition that occurred at the equinox of the gods. while psychological makeup certainly needs to be considered in evaluating the information we receive, it is the information that is important, not the behavior and personal whims and fancies of the individual involved. if we accept that all observers were biased and interpreted the event according to their psychological makeup, then we can perhaps deduce a core knowledge o

doctrine was evolved in association with complex systems of prophecy taken from the old testament which clearly suggested some esoteric event was to occur around this time. the doctrine of investigative judgement places the seventh day adventists outside the general doctrinal position of many other christian denominations. the theology of the adventists actually offers a fascinating perception of the equinox of the gods. ellen.j.white and the other visionaries of the adventist movement obviously perceived a change in the energies that existed, and even perceived a change in the nature or focus of these forces. while at first they gnostic theurgy page 212 interpreted these in traditional theological terms (i.e. the physical return of jesus, they later evolved a more complex spiritual unders

their doctrine, the early jehovah s witnesses believed that jesus would return in 1914. when he failed to arrive, they came to understand that he had returned, but in a spiritual sense. while they look forward to jesus being physically present at the future final judgement they believe that the return of jesus as prophesied in the bible has already occurred. this too is a meaningful perception of the equinox of the gods, the energies of pisces are returning in the form of aquarius, jesus has re-appeared in the heraldic cycle in the sense that the christ or solar logos is undergoing transformation. these are intriguing religious interpretations of a very occult event. occult perceptions of the change aliester crowley is not an easy man to write about. he is worshipped by some and reviled by

n evil genius, a con man or a god. for the gnostic he is none of these things, he is just a man- nothing more, nothing less. the soul that inhabited the body of edward alexander crowley when he came to earth on the 12th october 1875 had spent many centuries preparing. by throwing off the restraints of convention, morality and orthodoxy it opened up to the dimensions beyond the physical and beheld the equinox of the gods. there was, however, one problem, crowley was very much the product of a victorian society, so everything that he experienced, every vision he had, every revelation he received, was filtered through the conditioning he received in his youth and the occult training of his adulthood. crowley's understanding of the change of ages is still, however, of great relevance. if we st

GOLDEN DAWN RITUALS SADD

ing the column. thou mayest acquire the astrological attributions of each square (zodiacal for servient. the columns are attributed to the triplicity of the kerubic square atop, and the rank by the quality. 21 y d cardinal signs: a d g j h c kerubic signs: b e h k w a mutable signs: c f i l h b elements: d c a l the four cardinal signs are the most fiery because they are the most solar in nature. the equinoxes and solstices occur when a is in these signs. the kerubic or fixed signs are attributed to h and are considered watery because they are the most shining and glittery in nature. the remaining four mutable signs are considered the most airy because they are the most subtle in nature. the four elements are most earthy, their operation being mainly terrestial in nature. note: the reason

GOLDEN DAWN RITUALS Z1

is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the second order from the outer order. he superintends th

GOLDEN DAWN RITUALS Z3

he different physical constitutions of the candidates. it affirms that all natures cannot be the same without evil and injury resulting thereby- but that each nature sould be brought to its own rtk, the best of its kind. this too, may be done in all things. it is the basis of alchemy. 3. it should be pronounced as if attracting the solar force, the light of nature, during the six months following the equinox at which it is issued, as a link with the solar force, between that and the order. this password, therefore, may also be used in a magical ceremony as attracting the support of the light of nature acting upon natural forces. the ceremony of the equinox the whole formulae of the ceremony of the equinox is intended to create a magical link between the sun, as the light of nature, and the

whole ceremony, save at the exchange of insignia, the hierophant, hiereus, hegemon, stolistes, and dadouchos remain in their places. the kerux, or watcher of the gods is being the only one who moves. first comes the establishment of a vertical current in the direction of the middle column by the exchange of words between the hierophant and the hiereus. the hegemon, who is in the whole ceremony of the equinox the important officer, by reason of his insignia, seals and arrests the current in the center by a single knock and the words, i am the reconciler between them. then follows the cross current established between the stolistes and dadouchos, again fixed and sealed by the hegemon, thus, symbolising the equilateral cross of the elements (of which the center would naturally be about the in

that the hegemon seals in the center the solar light. the 13 formal assertion of the entry of a new current of light is proclaimed, and the mystic words are recited to close the ceremony. from this ceremony there are many practical formulae derivable which will be easily comprehended by the zam who has mastered the whole of this lecture. only let him remember that the formulae of the ceremony of the equinox represents the sudden attraction and sealing of a force in nature then in operation, rather than a continuous and graduated ceremony to build up the same. consequently also, it is well to use the password then in being as an adjunct to the other names employed in magical ceremonies as bringing into operation the link with the solar light. notes on the opening exordium of z the great th

o lie to him because, though correctly formulated, it will not be correctly received. 14 the forms of thmaah: there are four forms of spelling for the goddess thma- est whereby she is attributable to the four letters of the name, and therewith to the elements and the tree. n: hnyb, heh. d: hmkj. yod. thma-oe-tt thma-oe-sh l trapt. vau. m twklm. heh. thm-a-oe-st (final) thm-a-oe (middle pillar) in the equinox ceremony, the hegemon is m, spirit, and the principal officer. she reconciles from east to west, and from north to south, and in a circular formulrtthe rose cross ritual r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross ritual is a primary ritual of the adept in the r.r. et. a.c. all adepti in the order perform this ritual on a regular basis. it has several positiv

GOLDEN DAWN RITUALS ZAM2

" into the self of "living gold "the light of the world" let the adept now examine and meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equal. sign of the mourning of isis; the symbol of the goddess and spiritual fruitation. 5 sign of typhon/apophis; death, darkness, destruction. sign of osiris risen; the illumination of light overcoming death. examine the gematria in regard to the word lvx. l=50, v=5, x=10, for a total of 65. this is the number of yanda which translates into "my lord

GOLDEN DAWN RITUALS ZAM24

ts a solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt and purse. he wears upon his wrist and ankles emerald bands stripped with red, and the same coloring applies for his collar. in his left hand, he bears a green phoenix wand and a green ankh in his right. 3t.ceremony of the equinox r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue

r members in the east, philosophus in the south, practicus and theoricus in the west, zelators and neophytes in the north. the temple is opened in the neophyte grade. all are seated) hierophant (knocks "fraters et sorors of all grades of the temple of isis mighty mother, let us celebrate the festival of the vernal equinox (all rise except the hierophant) hierophant (knocks "frater kerux, proclaim the equinox and announce that the password is abrogated" hierophant (passes to the northeast, raises his wand, and faces west "in the name of the lord of the universe, who works in silence and whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand fac

d of the universe, who works in silence and whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the return of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "south" 3 stolistes "north" dadouchos "fire" stolistes "water" hegemon (knocks "i am the reconciler between them. all make signs toward the alt

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

fessor of astronomy at the university of potsdam, found convincing evidence to suggest that the most important features of machu picchu possessed significant astronomical alignments. from these, through the use of detailed mathematical computations concerning star positions in the sky in previous millennia (which gradually alter down the epochs as the result of a phenomenon known as precession of the equinoxes, muller concluded that the original layout of the site could only have been accomplished during the era of 4000 bc to 2000 bc .10 in terms of orthodox history, this was a heresy of audacious proportions. if muller was right, machu picchu was not a mere 500 but could be as much as 6000 years old. this would make it significantly older than the great pyramid of egypt (assuming, of cour

o the red earth of the altiplano. the effect was of a giant stockade, almost 500 feet square, rising about twice as far above the ground as the sunken temple had been interred beneath it. had the kalasasaya been a fortress then? apparently not. scholars now generally accept that it functioned as a sophisticated celestial observatory. rather than keeping enemies at bay, its purpose had been to fix the equinoxes and the solstices and to predict, with mathematical precision, the various seasons of the year. certain structures within its walls (and, indeed, the walls themselves, appeared to have been lined up to particular star groups and designed to facilitate measurement of the amplitude of the sun in summer, winter, autumn and spring.9 in addition, the famous gateway of the sun, which stood

bed more than 200 feet up a series of flights of stone stairs i reached the summit and looked towards the zenith. it was midday 19 may, and the sun was directly overhead, as it would be again on 25 july. on these two dates, and not by accident, the west face of the pyramid was oriented precisely to the position of the setting sun.6 a more curious but equally deliberate effect could be observed on the equinoxes, 20 march and 22 september. then the passage of the sun s rays from south to north resulted at noon in the progressive obliteration of a perfectly straight shadow that ran along one of the lower stages of the western fa ade. the whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. it had done so without fail, year-in year-out, ever since the pyrami

the whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. it had done so without fail, year-in year-out, ever since the pyramid had been built and would continue to do so until the giant edifice crumbled into dust.7 what this meant, of course, was that at least one of the many functions of the pyramid had been to serve as a perennial clock, precisely signalling the equinoxes and thus facilitating calendar corrections as and when necessary for a people apparently obsessed, like the maya, with the elapse and measuring of time. another implication was that the masterbuilders of teotihuacan must have possessed an enormous body of astronomic and geodetic data and referred to this data to set the sun pyramid at the precise orientation necessary to achieve the

xes. in the northern hemisphere the winter solstice, the shortest day, falls on 21 december, and the summer solstice, the longest day, on 21 june. in the southern hemisphere, on the other hand, 19 precise figure from the death of gods in ancient egypt, p. 205. graham hancock fingerprints of the gods 231 everything is literally upside down: there winter begins on 21 june and summer on 21 december. the equinoxes, by contrast, are the two points in the year on which night and day are of equal length all over the planet. once again, however, as with the solstices, the date that marks the onset of spring in the northern hemisphere (20 march) marks that of autumn in the southern hemisphere, and the date for the onset of autumn in the northern hemisphere (22 september) marks the onset of spring i

d most directly away from the sun. and, logically enough, the reason that day and night are of exactly equal length all over the planet on the spring and autumn equinoxes is that these mark the two points when the earth s axis of rotation lies broadside-on to the sun. let us now take a look at a strange and beautiful phenomenon of celestial mechanics. this phenomenon is known as the precession of the equinoxes. it has rigid and repetitive mathematical qualities that can be analysed and predicted precisely. it is, however, extremely difficult to observe, and even harder to measure accurately, without sophisticated instrumentation. in this, there may lie a clue to one of the great mysteries of the past. graham hancock fingerprints of the gods 232 chapter 29 the first crack in an ancient code

the vernal equinox rose against the stellar background of the constellation of leo, lasted from 10,970 until 8810 bc. we live today in the astrological no man s land at the end of the age of pisces, on the threshold of the new age of aquarius. traditionally these times of transition between one age and the next have been regarded as ill-omened. that, in a nutshell, is the meaning of precession of the equinoxes. and that is exactly what is involved in the notion of the dawning of the age of aquarius. the famous line from the musical hair refers to the fact that every year, for the last 2000 years or so, the sun has risen in pisces on the vernal equinox. the age of pisces, however, is now approaching its end and the vernal sun will soon pass out of the sector of the fish and begin to rise ag

se against the new background of aquarius. graham hancock fingerprints of the gods 235 the 25,776-year cycle of precession is the engine that drives this majestic celestial juggernaut along its never-ending tour of the heavens. but the details of exactly how precession moves the equinoctial points from pisces into aquarius and thence onwards around the zodiac are also worth knowing. remember that the equinoxes occur on the only two occasions in the year when the earth s tilted axis lies broadside-on to the sun. these are when the sun rises due east all over the world and day and night are of equal length. because the earth s axis is slowly but surely precessing in a direction opposite to that of its own orbit, the points at which it lies broadside-on to the sun must occur fractionally earl

e should acquaint ourselves with the official line. the encyclopaedia britannica is as good a repository as any of conventional historical wisdom, and this is what it tells us about a scholar named hipparchus, the supposed discoverer of precession: hipparchus, also spelled hipparchos (b. nicaea, bithynia; d. after 127 bc, rhodes, greek astronomer and mathematician who discovered the precession of the equinoxes. this notable discovery was the result of painstaking observations, worked upon by an acute mind. hipparchus observed the positions of the stars, and then compared his results with those of timocharis of alexandria about 150 years earlier and with even earlier observations made in babylonia. he discovered that the celestial longitudes were different and that this difference was of a

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

d familiarity with crowley, gnosticism, the authentic tradition. an examination of chapter 2, a most unusual cast of characters, will bring together many different strands of the authentic tradition, thus tying up some loose ends. in fact, allen and i share a lot of interests. i first became aware of the new aeon english qabalah, by way of my involvement with t. o. p. y.1, in the late 1980s, when the equinox, volume vii was in production, and available to members and allies of t. o. p. y. at least one of the names mentioned in cipher was familiar to me: jake stratton-kent. i briefly immersed myself in this new method, for the new aeon, of using the english language, and 1. t. o. p. y, or[ thee] temple ov psychick youth, which i was involved with from 1989- 1992. xiv allen h. greenfield app

ipher, the cipher itself, the lexicon computer program (which, it needs to be emphasized, gives over 20,000 workable variations of the original cipher, a mere fraction of the number of potential ciphers, the mechanics of deciphering, what to look for to decipher, and what deciphering the secret code of the ufonauts reveals of their origin and character. masonic cipher. 26 allen h. greenfield from the equinox volume vii, no. 1. 27 4 secret cipher of the ufonauts developed it is impossible to understand the keys to the modern magical revival and its connection to ufology and the secret cipher of the ufonauts without understanding the context of the times in which modern ritual magical societies arose. europe ruled the world in the late 19th century, and conspiracies proliferated. literature

ll ages and nations. therefore, the earlier decoding techniques of the qabalists, as well as certain reasonable analogies (as with crowley s table of correspondences of a qabalistic nature called 777, and not a little detective work will put you quickly on the trail of the cipher of the ufonauts. that will put you, very rapidly, on the trail of the ufonauts themselves. 34 allen h. greenfield from the equinox volume vii, no. 1. 35 5 secret cipher of the ufonauts decoded aleister crowley..was instrumental in merging the occult knowkdge of the orient with the western mystery tradition, and. could be calkd one of the first contactees in particular [because of] a book transmitted by a trans-mundane intelligence called aiwass in cairo in 1904. several years later in america crowley made contact

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

k, explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful branches of western magick and occultism. it rivals the hebrew qabalah in scope, and provides an alternative to the more familiar system of qabalism. one of the goals of this book is to open the enochian system ta the public and to make it as av

HANDBOOK OF EGYPTIAN MYTHOLOGY

tars each morning. in the theology of the pyramid texts, the creator god could be thought of as absorbing the power of the stars (all the other gods) each dawn to create one celestial power, the sun. this process was reversed each evening when the sun set and the one god became many again. the egyptians were aware that not all stars held a fixed place in the sky. observations of the procession of the equinoxes may have had a profound impact on the formative period for egyptian myth. a few scholars even trace all conflicts and fatalities among the gods to this origin. the decan stars were thought of as joining osiris in the underworld before rising from the dead when they became visible again above the horizon at dawn. star clocks were painted inside some middle kingdom coffins. their main

HOMSI

the golden dawn founded by mssrs. westcott, woodman, and mathers in london in 1888. these materials passed into the public domain, if they ever were protected, approximately 100 years ago. in support thereof, i mention that a lawsuit brought by s.l.m. mathers in the second decade of the 20th-century against aleister crowley for publishing substantially these same materials in various volumes of "the equinox" was found by the king s bench of the high court of justice to be without merit; and the said tribunal found in favor of mr. crowley. moreover, it is my considered opinion that any claims by the homsi/hogdi, whether implicit or explicit, that they have any connection to the london 0rder founded in 1888 are entirely spurious; and that, therefore the implication which may be inferred by

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

d i are tolerably well. we were at brighton last week and the bathing did me great good, so much so, that we are going there again next monday to stay till the following saturday week including sunday. i do not yet know our exact address, but if necessary a letter to 22 goldstone villas, west brighton, would find us. we go home tomorrow. when we think of coming to london is for the week including the equinox, 2 i st september, to attend the society i told you of, but it would be so inconvenient to get back to chiswick if our meeting is late at night, that i think we must just run up on purpose for that o our accustomed hotel, and come to you before or after that time. i will write about that further on. we should like for h.p.b. and the countess [wachtmeister] to be at 17 [lansdowne road]

ays, and if there be, it is snapped [up] directly. they are all in america. i should like to see your new tarot' but i am too busy in another direction to attend to it now. we are both tolerably well- thanks- and are glad you are. chacombe vicarage 19 28january 1890 thealchemist of the golden dawn your letter by second post. i was going to write to you to say i shall be in london next week, being the equinox, when the members of the g[olden] d[awn] always meet. i am so busy preparing for leaving home, and am so harrassed by abominable business matters that i cannot properly answer your letter in full. and it is a subject on which i would rather speak than write. our hotel is not a propitious place for talking on occult subjects, nor can we talk in brit. mus. i have just become a member of

well, but i have not been at all well and in fact, so ill and incapable i have done nothing in any w;y an'd i am still far from well. when warmer weather comes i hope to do something. 80 the alchemist of the colden damn 43 the letters 81 west hoathly 5 april 1895 82 thealchemist of the golden dawn. i hope fra: johnson [i.e, johnston] will now do something. fear of influenza prevented us being at the equinox. canon and mrs venables went to london for an outing. they were both dead of influenza in 10 days. the letters 83 bear the labour of it. i am better today. i am much obliged to l.o [percy bullock] for letting me have ms 476. no parcel by second post, so i post this. i suppose it will come tomorrow morning. written at 3 p.m. 1 with gardner's promotion to the g.d.'s 5= 6 and its second o

. all movement is painful and she passes most of her time in bed. she is getting over it, tho' slowly, but, with time, there is every reason to expect she will quite recover. to add to our troubles, we are obliged to quit this house at midsummer and we hope qp.a. will be all right long before that, or the removal will be very uncomfortable. i must see you and have a talk if i do come to london at the equinox. your present abode i think is not quite so inaccessible as that at chiswick. i in the political world, there seems to be unrest and disquietude all over the world, all pointing, at present, to some great crisis in human affairs. of this, the mahatmas seem to have been aware. there is no telling what may happen before i see you in march, and we may have much to talk of. i am better in

HP LOVECRAFT A DARK LORE

ny others elsewhere, gave him a growing amazement which passed slowly through varied degrees of alarm to a state of really acute spiritual fear. as the summer drew on he felt dimly that something ought to be done about the lurking terrors of the upper miskatonic valley, and about the monstrous being known to the human world as wilbur whateley. vi. the dunwich horror itself came between lammas and the equinox in 1928, and dr armitage was among those who witnessed its monstrous prologue. he had heard, meanwhile, of whateley's grotesque trip to cambridge, and of his frantic efforts to borrow or copy from the necronomicon at the widener library. those efforts had been in vain, since armitage had issued warnings of the keenest intensity to all librarians having charge of the dreaded volume. wil

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ccounted sacred, and its maintenance enjoined by the ordinances of the state, as it is still in the zend books, which remain after zoroaster. o brien's round towers of ireland, 1834, p. 359. i apprehend the word sin came to mean lion when the lion was the emblem of the sun at his summer solstice, 136 the rosicrucians. when he was in his glory, and the bull and the man were the signs of the sun at the equinoxes, and the eagle at the winter solstice. anacalypsis, vol. ii. p. 292. figure 23 is an egyptian bas-relief, of which the ex- fig. 23. planation is the following: a is the egyptian eve trampling the dragon (the goddess neith, or minerva; b, a crocodile; c, gorgon's head; d, hawk (wisdom; e, feathers (soul. the first and strongest conviction which will flash on the mind of every ripe ant

ur-de-lis; asp. architerctural finials. 171 fig. 41. 21. finial: meaning the fleur-de-lis. 22. finial* the opinion of m. dupuis was (see his learned memoir concerning the origin of the constellations, that libra was formerly the sign of the vernal equinox, and aries of the nocturnal, autumnal equinox; that is, that since the origin of the actual astronomical system, the procession (precession) of the equinoxes had carried forward by seven signs the primitive order of the zodiac. now, estimating the procession (precession) at about 70 years to a degree, that is, 2115 years to each sign,-and observing that aries was in its fifteenth degree 1447 before christ, it follows that the first degree of libra could not have coincided with the vernal equinox more lately than 15,194 years before christ

KETAB E SIYAH

none! 46. nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. 47. but they have the half: unite by thine art so that all disappear. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor- khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, a

ople, rise up& awake! 35. let the rituals be rightly performed with joy& beauty! 36. there are rituals of the elements and feasts of the times. 37. a feast for the first night of the prophet and his bride! 38. a feast for the three days of the writing of the book of the law. 39. a feast for tahuti and the child of the prophet--secret, o prophet! 40. a feast for the supreme ritual, and a feast for the equinox of the gods. 41. a feast for fire and a feast for water; a feast for life and a greater feast for death! 42. a feast every day in your hearts in the joy of my rapture! 43. a feast every night unto nu, and the pleasure of uttermost delight! 423 44. aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. 45. there is death for

L 002

ile. in particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber ii the message of the master therion this epistle first appeared in the equinox iii(1 (detroit: universal, 1919. the quotations are from liber legis--the book of the law--h.b``do what thou wilt shall be the whole of the law``there is no law beyond do what thou wilt``the word of the law is velhma' velhma--thelema--means will. the key to this message is this word--will. the first obvious meaning of this law is confirmed by antithesis``the word of sin is restriction'

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

s. first of all, it was the symbol of the sun-god, ra; secondly, it bore to the egyptians the signification of the earth circling round the sun. that was with them a portion of the secret knowledge reserved for the mysteries. there was a still older tradition, which held the circle to be the equator and the dot in the centre to be the pole-star, whose position changes because of the precession of the equinoxes, in which the egyptians took great interest. the inclination of the chief passage of the great pyramid was determined by the position of the pole-star of the period. this symbol was used once more to indicate the all-seeing eye- an idea easily suggested by the dot in the middle of the circle. 114. another interpretation of the symbol by the egyptians was particularly beautiful, and a

olism there were at first four lines or cross sticks, which were symbols of heaven and earth, as in fig. 3. 150. figure 3 151. 152. how the four quarters or the square, or rather the two squares, arose may be understood from fig. 4. 153. figure 4 154. 155. the first symbol shows the two eyes of north and south, with a connecting line. the second shows the line of shu, where he makes a division at the equinox, and thus forms two triangles of set and horus; and the third figure completes the square of the four quarters. it is said that tattu is thus the place established for ever, a heaven with its four quarters, as tat represents the earth with its four quarters. 156. figure 5 and 6 157. 158. in the hieroglyphs the form has become like fig. 5, while in the papyrus of ani it appears as in fi

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

red entirely until its surprising resurgence in the 1970s. crowley s impact has continued to be tremendous among almost all the magical groups. see also left-hand path;magic and magical groups for further reading: crowley, aleister.magic in theory and practice. new york: castle, 1929. king, francis. sexuality,magic and perversion. london: new english library, 1971. regardie, israel, ed. gems from the equinox: selected writings of aleister crowley. st. paul, mn: llewellyn, 1974. curse of the demon john holden, a skeptical psychologist, goes to a conference on the paranormal in this 1957 film. there he meets julian karswell, a self-proclaimed warlock, but refuses to believe that the eccentric individual leads a cult of evil devil-worshipers. karswell responds to holden s efforts to expose hi

into several factions. most of the members left with yeats to form the stella matutina (morning star, which yeats served from 1901 to 1917 as grand master. mathers and crowley kept the original name, but their minority organization soon foundered. crowley, after channeling the book of the law in 1904, founded his own organization, the astrum argentinum (silver star, in 1907, and began publishing the equinox in 1909 in order to spread his ideas. he had also become a member of the ordo templi orientis (oto, order of the eastern temple) by 1912. the oto had been founded around the turn of the century by a german named karl keller, and it taught a form of sex magick.according to the painstaking research of j. gordon melton, the oto was actually based largely on the secret sex-magic teachings

ined the british branch of the oto and was made its head around 1904.when theodor reuss died in 1922,crowley became the oho, the outer head of the order, and essentially made the oto the outer order for his aa (astrum argentinum, that is, silver star) secret society based on the book of the law that he had channeled in 1904. crowley was a prolific writer, and issued a semiannual periodical called the equinox from 1909 to 1913; the ten large volumes of this series have been kept in print recently by several publishers, most notably samuel weiser. the oto taught a system of sex magic (spelled magick by crowley and most ritual magic groups) that was based in part on oriental practices and in part on the system devised by p. b. randolph of the american organization called fraternitas rosae cru

his fitness for it. when grady declared himself head of the oto, the order was virtually dead and had been since jack parsons s defection in 1947. when yet another claimant to be the oho appeared in the person of marcelo ramos motta, a brazilian initiate who claimed an essentially spiritual rather than legal authority, and who was defaming mcmurtry and all other oto members in his new volumes of the equinox, mcmurtry sued motta for libel. the case ended up in the united states supreme court, which in 1985 ruled that mcmurtry was in fact the legal oho, and did own the copyrights to all of crowley s writings, and 200 ordo templi satanas threw out all the other claims. a key piece of evidence in this legal battle was the fact that the original manuscript of crowley s book of the law had turn

he golden dawn; left-hand path;magic and magical groups for further reading: crowley, aleister.magic in theory and practice. new york: castle, n.d [ca. 1929. king, francis. sexuality,magic, and perversion. london: new english library, 1971. randolph, paschal beverly. eulis: affectional alchemy. 5th ed. quakertown, pa: beverly hall, confederation of initiates, 1930. regardie, israel, ed. gems from the equinox: selected writings of aleister crowley. st. paul, mn: llewellyn, 1974. ordo templi satanas the ordo templi satanas (ots) was associated with the church of satanic brotherhood. some of its members were former members of the brotherhood, with which it shared many practices, beliefs, and organization. its temples were located in indianapolis, indiana, and in louisville, kentucky. its lead

agic, founded in england by charles kingold and george stanton. 1904 aleister crowley writes the book of the law (said to have been dictated to crowley by a disembodied spirit, one of the most important of modern magical treatises, and the basis of all thelemic magic. 1907 aleister crowley founds his own organization, the astrum argentinum( silver star. 1909 aleister crowley begins publication of the equinox semiannually (until 1913) in order to spread his ideas. 1922 builders of the adytum (b.o.t.a, a mystery school based on the cabala, is established by paul foster case. dion fortune (violet mary firth) organizes the community of the inner light, later the fraternity of the inner light, one of the organizations with a direct influence on gerald gardner. 1939 in england, gerald b. gardner

LIBER 777

gh now that o.m. has solved it. see appendix i. col. xlvii. line 7. has a monkey. line 19. said to have a monkey. col. xlix. the geomantic figures of the planets are those of the signs which they rule. lines 3-10. q andr line 15. p line 16. v notes 37 line 17. line 18. m and n line 19. s and t line 20. w line 22. o line 24. line 25. u line 26. x line 28. z line 29. y see the handbook of geomancy, the equinox i: 2, p. 137.8 col. l. the catholic seven deadly sins in square brackets. col. lvii. egyptian quarters. cols. lvii, lix &c. beth elohim gives- michael, leo, and south to c and y. gabrial, bull, and north to b and h. raphael, man, and west to e and. uriel, eagle, and east to d and w. col. lxix. sattvas, h rajas, and f tamas g in a close analogy col. lxxix, line 13. add (3321) ttrc tumhc

LIBER ALEPH

water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty s sliber a vel cxi l i b e r a l e p h v e l c x i the book of wisdom or folly in the form of an epistle of 666 the great wild beast to his son 777 being the equinox volume iii no. vi. by the master therion (aleister crowley) an lvii sol in 0 0. 0. libra september 23, 1961 e.v. 6.19 a.m. celepha s press ulthar- sarkomand- inquanok- leeds first published king.s beach, california: thelema publishing, 1962 e.v. corrected edition, york beach, maine: samuel weiser, 1991. this electronic edition (based on the 1991 printing) issued by celepha s press, som

being strong, taketh no heed of others, and some after interference bringeth misfortune. now then shell we therefore cast out love, or accept impurity herein? god forbid. and for this cause see thou well to it hat in thy kingdom there be no interference there with, nor hindrance from any. for it is perfect in itself. m the book of wisdom or folly 113 dq de ceremonio equinocti (of the ceremony of the equinox) y son, our father in heaven hath passed into the sign of he ram. i have performed the rite of union with him according to the ancient manner, and i know the word that shall rule the semester. also it is given unto my spirit to write unto thee concerning the virtue of this rite, and many another of antiquity. and it is this, that our forefathers made of these ceremonies an epitome mnem

LIBER ASTARTE

ad) where various parts of the body of the deceased are identified with the corresponding members of various gods. the version quoted by crowley here matches word-for-word budge.s translation from the papyrus of nu as printed in the 1899 kegan paul, trench, trubner& co. edition of the book of the dead. t.s] 3 [this quote has been conformed to the text of liber 61 (as printed in equinox iii (9. in the equinox publication of liber 175 crowley misquoted it .so therefore perfection abideth not in the pinnacles or in the foundation, but in the harmony of one with all. t.s] svb figvra clxxv 13 34. concerning mortifications. these are not necessary to this method. on the contrary, they may destroy the concentration, as counter-irritants to, and so alleviations of, the supreme mortification which

asseth all understanding keep your hearts and minds through and through to babalon of the city of pyramids, and through astarte the starry one green-girdled in the name ararita. amn[.liber astarte. was first published in equinox i (7) in class b. in the 1913 .syllabus. it was declared to be class d. footnotes in square brackets are by the present editor; all others, and notes signed .ed. are from the equinox printing and are presumably by crowley (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.200wlliber azazel the book of azazel dedicated to diane vera 1. azazel! the boundless flame of lilith. 2. my word is to be feared and respected for it consumes all and purifies all; i am the unconquered master of this earth. 3. no god w

LIBER CCC KHABS AM PEKHT

0 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pramonstrator p. imperator pro coll. ext. achad cancellarius 1 son,1 do what thou wilt shall be the whole of the law. firstly, let thine attention be directed to this planet, how the aon of horus is made manifest by the universal war. this is the first great and direct result of the equinox of the gods, and is the preparation of the hearts of men for the reception of the law. let us remind you that this is a magical formula of cosmic scope, and that it is given in exact detail in the legend of the golden fleece. jason, who in this story represents the beast, first fits out a ship guided by wisdom or athena, and this is his aspiration to the great work. accompanied by many

nd thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand. i.e. explain the text .lest there be folly. as it says above, ccxx i:36. and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the law to give. then they shall chance to abide in this bliss or no; it is no odds. do this quickly. 1 [the equinox of the gods was declared to be the book demanded by this verse. t.s] liber ccc 6 from this it is evident that a volume must be prepared as signified.part iv of book 4 was intended to fulfil this purpose1.and that this book must be distributed widely, in fact to every one with whom one comes into social relations. we are not to add to this gift by preaching and the like. they can take i

time comes. thou wilt note that we have written unto thee more as a member of the o.t.o. than in thy capacity as of the a a, for the former organization is coordinate and practical, and concerns itself with material things. but remember this clearly, that the law cometh from the a a, not from the o.t.o. this order is but the first of 1 [part iv of book 4 was not published as originally intended. the equinox of the gods was retroactively declared to be book 4, part iv some years after publication. t.s] khabs am pekht 7 the great religious bodies to accept this law officially, and its whole ritual has been revised and reconstituted in accordance with this decision. now then, leaving the book of the law, note, pray thee, the following additional suggestions for extending the dominion of the

LIBER CCCXXXV ADONIS

f babylon (the material plane) who is death.but also subject to the king of greece, who is the one lord. hermes, the wisdom of god, leads the man to recollection of his true nature by putting him into samadhi, the .sudden death. of the qabalah. he leaps up freed. the body now feels worthless and the man despises it; but the soul says no: all 3 of us must enjoy together.1 1 [this .argument. not in the equinox printing, but handwritten by ac into a copy of equinox i (7) and subsequently transcribed by yorke. t.s] persons of the allegory the king of babylon, tributary to the king of greece hermes, a greek physician the lady psyche the count adonis, at first known as the lord esarhaddon the lady astarte the warriors of the king of babylon hanuman, servant to hermes charis. elpis. pistis. atten

LIBER CCXLII AHA

nise the saint? the master replies that only imperfect saints reveal themselves as such. of these are the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the pupil through sympathy is almost rapt away. the augoeides hath given the master a message; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 1 aha! olympas: master, ere the ruby dawn gild the dew of leaf and law, bidding the petals to unclose of heaven.s imperishable rose, brave heralds

LIBER CHANOKH

y! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! fmpliber ]wnj [chanokh] sub figur lxxxiv a brief abstract of the symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly first published in the equinox, vol. i, nos. 7& 8 (1912) this electronic edition prepared by celepha s press, somewhere beyond the tanarian hills: first issued september 2002; last revised 16.06.2004. no copyright is claimed on key entry, formatting, or transcriber.s endotes. all material by aleister crowley is (c) ordo templi orientis, jaf box 7666, new york, ny 10116, usa [prefatory note by the editor we omit in t

. 10, where it was also stated .its publication is at present incomplete. in the blue equinox, a continuation of chanokh was advertised for publication in equinox vol. iii, but along with many things in that list it was never published, and quite possibly never written. the present e-text consists of the two published sections. no attempt has been made to retain pagination. all footnotes are from the equinox publication; all endnotes by the present transcriber. of course in some senses liber chanokh is redundant as there are now far better guides to both .dee purist. and golden dawn enochian magick out there; the present edition was part of a project of producing good electronic copies of the magical instructions from equinox vol. i. some indication of what was intended for inclusion in th

later attempted to palm off the work of writing the continuation onto him, but without result. correspondence relating to this was recently (2003) published in the o.t.o. internal magazine the magical link. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie.s interpolation of .the symbolic representation of the universe. as a subtitle for the first part. it was again reprinted in enochian world of aleister crowley (enochian

c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn. the version of the .enochian. alphabet used in plates iv-ix is the ni enochiana typeface constructed by the present editor, closely based on the final forms of the le

cult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia libri tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as .the vision and the voice. or .liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley.s commentary in equinox vol. iv no. 2 (1998. dee, john: mysteriorum liber primus. mysteriorum liber secundus. mysteriorum liber tertius. quartus liber mysteriorum. liber mysteriorum quintus. quinti libri mysteriorum appendix these six .books. of ms. diaries (1581-1583) comprise bl sloane ms 3188. in preparin

i have seen fit to reconstruct the figure. note though that in crowley.s vision of the 15th thyr in the vision and the voice the .holy twelvefold table of oit. was probably conceived according to the casaubon printing, i.e. reading o i t r l u l r l o o e so the names oit, rlu and ooe (lrl is palindromic) mentioned in that vision would be read left to right on the table as printed in casaubon and the equinox, but right to left on the table reconstructed from the angels. directions (there is evidence in the dee mss that .enochian. should be written right to left. 3: a full account of the reception of the sigillum dei meth is contained in mysteriorum liber secundus. the plate of the seal has been redrawn based on the account in secundus and on clay holden.s reconstruction: the rendition in t

loane ms 307, an edited extract from which became .h, clavicula tabularum enochii. 7: it is stated (see, e.g. the working of 26th june 1584, tfr p. 180) that this name and the following should be reversed to call forth and compel the kakodaimons (the three-letter names. 8: examples in this and the two following are taken from the c of c lesser angle. 9: i have transcribed this table directly from the equinox version. it does not appear to follow directly any of the versions of the great table in the dee mss; that is, some letters match the 1584 great table as delivered by av, some match the 1587 version as reformed by raphael, and some disagree with both these but agree with the great table that can be constructed from the names of the .parts of the earth as imposed by god. of liber scient

man air d fortuna minor a 0. the fool earth (elements) earth (e) caput draconis t xxi. the universe (if using the book of thoth attributions, exchange h and x and change titles of tarot trumps accordingly. the remaining six trumps and hebrew letters are referred to the upper six squares of the calvary crosses as noted above. 18: rather than reproduce the version of the alphabet which appeared in the equinox publication i have substituted a face based on the final corrected forms of the letters from sloane 3188 (quinti libri mysteriorum appendix .cleaned up. very slightly; note that the letter x (x) is drawn with a small dot just inside the angle to clearly distinguish it from a rotated or reflected e (e, and in the letter c (c, the stroke in the middle of the right-hand part of the letter

orum 12 aliqui plures, aliqui pauciores partes habent sub sua regimine ex 91 partibus in quas tota terra hic demonstratur esse divisa, suggesting that the seven-letter names in this column are the names of the parts themselves rather than denoting discrete angelic entities associated with the parts. the names of the 91 parts were delivered on the 21st and 22nd of may 1584 (tfr pp. 141-5, 148-152. the equinox publication omitted the numbers of the 91 parts; however as these numbers are used to identify their characters on the table of watchtowers (plate x) they have been restored. the angels of the tribes are as follows: angel tribe quarter olpaged dan east gebabal asshur east s-e lavavoth gad south s-e ziracah reuben south zurchol simeon south s-w zinggen zebulon west s-w hononol judah wes

LIBER CLXV A MASTER OF THE TEMPLE

the a\a, and immediately grasped it; but during those three years his researches led him into varied paths: spiritualism, faithism and other isms on the one hand, and the europe, the leicester, and the cosy corner on the other: last, but not least, into marriage, a difficult thing to put on one side and perhaps best left on the other. having then plunged wholeheartedly into this final experiment, the equinox 130 becoming as it were omnia in uno for a time, he emerged in a frame of mind well suited to the study of scientific illuminism, of which he was much in need, and, having signed the probationer s pledge form on december 24th, 1909, e.v, he took after careful thought the motto unus in omnibus and has been riding very comfortably ever since. from this time onward, according to the rules

tent follow his example and treat what is recorded as the attempt of a struggling soul to obtain light for himself and others. whatever his mistakes, however poor his results, or laughable his failures, there is this much to be said for him, that he never turned back. section ii december 24, 1909, to may 14, 1910 frater v.i.o. started off bravely enough. as soon as he had read the first number of the equinox, and before he got into touch with any member of the a\a\ he made an attempt at asana. the earliest record i can find reads as follows: thursday, nov. 4th, 1909. 11:20 p.m. to 11:41 p.m. asana. position i. the god. inclination for back to bend, just above hips, had to straighten up several times. opened eyes once and moved head, after about five minutes. breathed fairly regularly after

record to guide him (b) the probationer s task is to explore his own nature, not to follow any prescribed course. a third objection is that by putting the probationer in corsets, an entirely flabby person may sneak through his year, and become a neophyte, to the shame of the order. but this objection is theoretical; for initiation is overseen from the third order, where no error may endure. o.m. the equinox 132 as this cannot be done with comfort, in this country (england, let your chief practice take place an hour or half an hour before your breakfast hour. 4. if possible set apart a room wherein to carry out your exercises; keep it clean, and only keep in it objects which please you; burn a little incense in the room before beginning an exercise; keep the room holy to yourself, and do n

s later he was glad to do asana and perform his meditations out in the rain, clad in pyjamas, because his tiny tent in british columbia was too small to allow of work inside. but we digress. at this point his record breaks off abruptly. he remained in london until may of 1910, when circumstances arose which made it possible for him to visit british columbia. armed then with his instruction paper, the equinox, and the equinox 134 a few occult books, he sailed for canada, alone, to start again in new and unploughed fields. section iii july 25, 1910, to april 30, 1911 the next entry in his diary is dated july 25th, 1910. it is a general confession of the previous six months. half of his year of probation had passed away, and he has not reported to, or received any communication from, the orde

ands it will be safe. i looked into the eyes of a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just took with me the memory of the little child who had looked into my eyes as i kissed its forehead. very the equinox 136 quietly i asked my question. i rose and lay upon the bed, and soon the answer came. it came quite silently, and at first i thought i must be mistaken, i had (it seemed) heard it so many times before. no other answer came, so i went out into the streets and along my way. gradually the fuller meaning has dawned on me, and i have returned to make this entry. i need not add much more

these are admittedly impermanent, does it matter much that they continue to exist in this form or no? what has that to do with the consciousness of the existence of that which transcends both? now, had not some part of my present state of existence realized the possibility of another and higher state of consciousness, should i not still be in that state of uncertainly in which i lived before this the equinox 138 realization came? this realization having come about has at any rate remained as a glimpse of being, different from the previous not-being. the result of his mental analysis appears to amount to this, that he had experienced within himself a state of consciousness full of peace and joy, yet which more nearly approximated to zero than any other term. he can find nothing with which t

ciousness of nothingness the nearer he got to the realization of pure existence. this reduction of consciousness to zero then became the fixed aim of his meditations; and any other experiments he entered upon, were, from that time onward, looked upon as necessary in order that he might fit himself to help others, rather than for his personal development. on january 7th, 1911, he received no. 4 of the equinox, liber clxv 139 and on seeing the frontispiece to liber jvgorvm he experienced a feeling of decided aversion to cutting his arm in the prescribed manner. but, said be, fear is failure and the forerunner of failure; and it will no doubt be best to undertake a week of this work so as to get used to it, after which i shall probably have no more trouble in this respect. he decided therefor

undertake a week of this work so as to get used to it, after which i shall probably have no more trouble in this respect. he decided therefore to omit the word and from his conversation for that period. his record of this experiment is kept in detail2 and may prove interesting to other students; so i shall transcribe it in full. saturday, jan. 7th, 1911. vancouver, b. c. 4 p.m. have just received the equinox and am going to experiment with the control of speech by not using the word and for one week. may my lord adonai assist me. amen. sat. 7th, 12 midnight. although continually watchful, have had to chastise myself 15 times since 4 o c. will try and make a better record to-morrow (i am certain that i have not missed cutting arm immediately after using the word) sun. 8th, 11:30 p.m. said p

at tea. 1. in evening. 1. supper. total 9 2 the reader is asked to note that only a very few of very many practices are transcribed in this abridged record. this note is especially important, because a casual reader might be led to suppose that v.i.o. got a great deal for very little. on the contrary, he is the hardest worker of all the brethren, and well deserved his unprecedented success. o.m. the equinox 140 this is certainly better. the three times during singing practice occurred while trying over new music with the choir of which i am a member, and it is very hard to leave out a word when singing. i find this practice makes one speak much less. the word chosen being a conjunction often results in the second part of a sentence remaining unspoken. i never before noticed how unnecessar

LIBER COLLEGII SANCTI

! witness my hand_ transcriber fs notes. liber clxxxv was originally privately printed on loose sheets, circa 1909. it had been intended for general publication in equinox iii (2, but this volume was not issued as originally intended (at the time of writing.december 2003.a reconstruction is said to be in the final stages of preparation. it was first generally published as an appendix to gems from the equinox (llewellyn, 1974; falcon press, 1982; new falcon, 1988, a collection of writings from the equinox and the appendices to magick in theory and practice, edited by f.i. regardie (in the 1988 edition, some amendations were made by an anonymous later editor to the last paragraph of section 8 of the tasks of a zelator and philosophus, apparently based on crowley notes, but still failing to c

conformed more or less to a scan of the original printing (the original paper size was probably about large crown quarto or letter rather than a4. i have not seen any copies with the seals in place, nor have i seen any copies of the original printings of the tasks or other oaths, though it appears the task of each grade was printed on the reverse side of each sheet from the oath the robe. during the equinox period, a london robemaker called william northam was (according to advertisments in the equinox) entrusted with the manufacture of robes and other ceremonial apparel for the a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an

he a a in due course. h it was originally intended to issue the texts from qelhma over the course of equinox vol. iii. libri lxi and lxv appeared in equinox iii (1; liber vii was intended for inclusion in the abortive equinox iii (2. liber ccxx (the book of the law, previously printed in equinox i (10 (and as a near-unreadable scaled-down copy of the ms. in no. 7) was reprinted in equinox iii (3, the equinox of the gods. eventually all six texts were reprinted, accompanied by seven other gclass a h works which had appeared in equinox volume i, in equinox iii (9, the holy books of thelema. the task of a probationer. glet any person c h in 1912 this was modified, and as a further device for filtering out time-wasters an additional preliminary grade of gstudent of the mysteries h was institut

nths, then had to pass an examination (open book) before they could be admitted as a probationer. two past papers, from 1913 and 1945 respectively, may be found in equinox iv (1) and remembering aleister crowley by kenneth grant (another one, similar in format but different in specifics to the 1913 paper, survives in correspondence between c.s. jones and frank bennett. the reading list comprised. the equinox, up to the present number. raja yoga by swami vivekananda. the shiva sanhita or hathayoga pradipika. the spiritual guide of molinos. the book of the sacred magic of abramelin the mage [not in the list in book 4 part i& ii. levi fs dogme et rituel, or waite fs english translation thereof. the mathers-crowley goetia. 777. tannhauser, the sword of song, gtime h and geleusis h from crowley

ater ritual of the pentagram h as published in the magical link in 1999 as that is said to be for the use of adepts only and in any case does not contain any gmeditations h as such. g. and repeat to him his chosen chapter of liber dcccxiii. h the gems printing just had g. and repeat to him liber dcccxiii. h; however section 4 of the task only requires the philosophus to memorise a single chapter. the equinox iv (1) printing made a similar correction. the task of a dominus liminis. g. liber mysteriorum. h this work is unpublished; it may not be extant as such although related material survives in one of crowley fs manuscript notebooks; in any case the context in which it is cited suggests it deals with the theory and practice of running a magical order; it may also include, overlap with, or

LIBER DCCCLX JOHN ST

e result therefrom, as i was never previously certain. previous records of mine have therefore seemed vague and obscure, even unto the wisest of the scribes; and i am myself afraid that even here all my skill of speech and study may avail me little, so that the most important part of the record will be blank. now i cannot tell whether it is a part of my personal kamma, or whether the influence of the equinox of autumn should be the exciting cause; but it has usually been at this part of the year that my best results have occurred. it may be that the physical health induced by the summer in me, who dislike damp and chill, may being forth as it were a flower the particular kind of energy. sammavayamo.which gives alike the desire to perform more definitely and exclusively the great work, and

winter of last year) was now at last understanded of me; for it is, though i knew it not, a complete scheme of this operation. for this cause i will add this book ararita at the end of the manuscript [this has not been permitted. the book 1[.liber dcccxiii vel ararita sub figura dlxx. it had been privately printed in the 1909 first edition of and was planned for general publication in vol. iii of the equinox; it was first generally published in a volume called the holy books (dallas: sangreal, 1969, bound up with liber vii and liber lxv, and again in equinox iii (9] liber dccclx 112 ararita will be issued by the a a in due course..ed] i also demanded of mine angel the writing upon the lamen of silver; a writing of the veritable elixir and supernal dew. and it was granted unto me. then subt

i am ready, robed, armed, anointed. 11.35. ardesco. the thirteenth day. it is eight o.clock in the morning. being entered into the silence, let me abide in the silence! amen [this text was first published as a supplement to equinox i (1. in the 1913 .syllabus. it was declared to be liber dccclx 'ion .john) in class c. the frontispiece photograph of crowley with a dead cat on his back appeared in the equinox publication; while not captioned, the contents page gave it the title .blind force. name and dates &c. in red were given as dashes or rows of dots with initial letters only or initials and finals in the equinox printing, e.g. 18, f..r &c; restored from a transcript by yorke of crowley.s holograph notes from equinox i (1. other notes on .john st. john. from the same source have been add

rom a transcript by yorke of crowley.s holograph notes from equinox i (1. other notes on .john st. john. from the same source have been added as footnotes. footnotes in square brackets, giving translations, sourcing quotes &c, by frater t.s. notes embedded in the text signed .ed. are believed to be by crowley acting as his own editor; a few, referring to planned publications of texts in vol. i of the equinox, have been deleted or abridged. some minor stylistic alterations have been made. technical yoga terms have been italicised and conformed to modern transliteration conventions with diacritical marks, etc. citations of numbered texts of a a are given in arabic rather than roman numerals (e.g. 671 rather than dclxxi. leading zeroes have been added to minutes in times, i.e. 8.06 rather tha

LIBER DCLXXI VEL PYRAMIDOS

, st. albans, 1976, and facsimile of illuminated ms (presumably that referred to in .john st. john) in equinox iv (1, commentaries on the holy books, york beach, maine, 1996, and from a typescript which is believed to have been prepared from crowley.s first draft manuscript. it makes no pretence at being a critical text; in any case the nearest thing i have to a primary source is the facsimile in the equinox (one page of what appears to be the first draft ms. was irrelevantly included in the compilation o.t.o. rituals and sex magick edited by p.r. konig and a.r. naylor (thame, oxon: i-h-o, 1999. the one variant i will note here is that at the end of the .hanged man. section, the couplet .the three-fold star cross-crowned, i rise. appears only in the first draft ms. and the ts. made from it

was irrelevantly included in the compilation o.t.o. rituals and sex magick edited by p.r. konig and a.r. naylor (thame, oxon: i-h-o, 1999. the one variant i will note here is that at the end of the .hanged man. section, the couplet .the three-fold star cross-crowned, i rise. appears only in the first draft ms. and the ts. made from it, and is omitted in all subsequent revisions. the title follows the equinox printing, although the sothis publication gives a similar title, following the surving tss. the word m. m is believed to be muaum (the fourth dot and the yellow-green coloured band in the cipher represent a concealed yod which is not pronounced or counted in the enumeration: in hebrew \wawm= 93. as far as i can tell it is pronounced with a steady outward breath, beginning with the lips

LIBER GRADUUM MONTIS ABIEGNI

. h) instruction and examination in control of action.17 further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him.18 he is given meditation-practices on the on the control of thought,19 and is instructed in raja-yoga. he receives liber mysteriorum20 and obtains a perfect understanding of the formula of initiation* all these instructions will be issued openly in the equinox in due course, where this has not already been done. gradvvm montis abiegni 5 he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. finally, he lights the magic lamp. at last, ritual viii admits him to the grade of adeptus minor.21 6. the adeptus minor. his duty is laid down in paper g, class d. it is to follow out the instruction given in

ast revised 29.06.2004 liber xiii 6 transcriber.s notes. this electronic text of liber xiii was transcribed from that printed in equinox i (3, with one textual amendation made as noted below. the figure gthe slopes of abiegnus h has been redrawn rather than scanned; rubrication has been used in the hopes of making it a bit more comprehensible. liber xiii was reprinted in the compilation gems from the equinox and in equinox iv (1, commentaries on the holy books and other papers. in the notes below i endeavour to identify the rituals and instructions alluded to in the text. 1 papers a to g in class d collectively comprise liber 185, gliber collegii sancti. h each bears on one side the task of one of the a a grades from probationer to adeptus minor, on the other side the oath of the grade in

a largely original work of crowley fs (sometimes also designated liber 78. 11 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175) 15 no published a a instruction treats directly of talismans or evocation, although ritual outlines (in the golden dawn z2 paper) and two examples were printed in the equinox in the gtemple of solomon the king h serial; and much suggestive material may be found in part iii of book 4. liber xiii 8 16 some of the practices in gliber yod (formerly called vesta) h (831) may be here referred to. the gsheaths of the self h are the five skandhas (or kandhas, approx. gcategories h or gaggregates h) described in buddhist literature, and are mentioned in passing by c

learn a part in a temple of initiation, suggests that it may be in part administrative, and concerned with the theory and practice of running a magical order. 21 as far as anyone can tell, ritual viii and gthe instruction given in the eighth athyr (of liber 418) for the attainment of the knowledge and conversation of the holy guardian angel h are the same document; it is not clearly delinated in the equinox publication, but the obvious cut-off point would be from gand thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel. h through to g. so that he shall come at last into the city of the pyramids. h the instruction is printed as gliber viii: the ritual proper to the invocation of augoeides h in equinox iv (1, including the two parag

LIBER HHH

are three contemplations as it were breaths in the human mind, that is the abyss of hell: the first is called.,2 the second.,3 and the third..4 these are the watery reflexions of the three enthusiasms; those of apollo, dionysus, and aphrodite.5 the whole star is nechesh and messiach, the name hyha joined with hwhy.6 2 i m m m .i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when i first beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide..liber lapidis lazuli. vii. 3. 0. be seated in thine .sana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and ho

LIBER LIBERI VEL LAPIDIS LAZULI

my darling, my lord, my master! 28 liber liberi vel lapidis lazuli 12. o come to me, mix the fire and the water, all shall dissolve. 13. i await thee in sleeping, in waking. i invoke thee no more; for thou art in me, o thou who hast made me a beautiful instrument tuned to thy rapture. 14. yet art thou ever apart, even as i. 15. i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. 16. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kissed abide. 17. there is none other beside thee in the whole universe of love. 18. my god, i love thee, o thou goat with gilded horns! 19. thou

LIBER LIBRAE

text is a slight adaptation by crowley of an instruction originally circulated in the practicus grade of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion. h key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06.200t the paradigmal pirate (liber lll& liber ventum) by joshua wetzel (aka frater ratatosk) stafford, england the paradigmal pirate by joshua wetzel second edition c 2006 all rights reserved, includ

LIBER LVII

and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the abode of darkness. next follow seven hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to 22 [according to some, the qlippoth or shells are the remnants of these primal worlds. t.s] 23 [in the equinox publication this replaced a reference to one of the tables accompanying mathers. introduction. t.s] 16 liber lviii those vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so t

rom life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, withi

ets to the poet may be traced in these volumes,32 which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many beautiful chambers of holiness in these palaces and gardens of beauty and pleasure. of the results of the method we possess one flawless gem, already printed in the equinox (vol. ii. pp. 163-185 .a note on genesis. by v.h. fra. i.a. from this pleasant, orthodox, and-so-they-all-lived-happyever- after view let us turn for a moment to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding temple of truth. 1. gematria. the number 777 affords a good example of

cap. i, and liber 418.72 but this was only revealed later. at first i had only aharba, the lord of the adepts. cf. abraha-melin.73 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 69 [but see note to this number in part i. t.s] 70 [see the equinox of the gods. t.s] 71 [because o and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124. t.s* 165= nemo [note added by ac in a copy of equinox i (5, transcribed by yorke. nemo (165 by greek numeration) is the symbolic name of a master of the templ

.k.a. 777 and other qabalistic writings) under the spurious title .gematria. omitting the opening and closing sections (which were intended to link it in to the serial) and the tables of correspondences (redundant as in that publication it was bound up with 777. it has also been printed as a pamphlet under the title .essay on number. hebrew words have generally been rendered in hebrew letters; in the equinox publication they were generally, but not consistently, given in letter-for-letter transliteration, e.g. brashith for tycarb. footnotes indicated by, etc. are notes by crowley; unless otherwise indicated these appeared in the equinox publication, the remainder were taken from a scan of a photocopy of a typed transcript (the original in the collection of the harry ransom humanities resea

tter transliteration, e.g. brashith for tycarb. footnotes indicated by, etc. are notes by crowley; unless otherwise indicated these appeared in the equinox publication, the remainder were taken from a scan of a photocopy of a typed transcript (the original in the collection of the harry ransom humanities research centre at the university of texas, austin) of holograph notes by crowley to a set of the equinox, as transcribed by gerald yorke. footnotes indicated by numbers are by myself. key entry from the printed edition in the equinox; could probably use further proofreading (c) ordo templi orientis. key entry, annotation &c. by frater t.s. for niwg/ celephais press. last revised 13.06.20erliber lxi vel cavsa a a the preliminary lection i n c l u d i n g the history lection v a a publicati

LIBER LXXVIII

e correct designs of the cards with their attributions and symbolic meanings on all planes. h which eventually manifested as the book of thoth, published in 1944 as equinox iii (5; this was an original work on the tarot which largely supercedes the present treatment; while it bore no number on publication it is sometimes cited as liber lxxviii. the present e-text is based on a key-entry made from the equinox printing by w. e. heidrick for o.t.o. this transcript corrected a few errors in the hebrew names of the angels from the equinox printing (the compositor consistently gave kaph for nun) and planetary symbols for small cards; a few more were corrected by the present editor. the ankh design has been re-drawn and coloured. it has not, however, been completely conformed to the description i

LIBER MMCMXI NOTE ON GENESIS

10) it was declared to be liber mmcmxi (2911, as noted in the text, is the numeration of tycarb with the initial beth writ large and thus counted as 2000).the present electronic edition was prepared primarily from a key-entry made by w.e. heidrick, treasurer general of o.t.o, as presented at www.theequinox. org. figures have all been redrawn, and the text has been reproofed against a facsimile of the equinox. footnotes are presumably by bennett, with the exception of those signed .p. which are by crowley, and any others in square brackets, which are by the present editor. issues which cannot be dealt with in a brief footnote are discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equi

LIBER O

dess auramoth 4. fire: the goddess thoum-aesh- neith 5, 6. spirit: the rending and closing of the veil 7-10. the l.v.x. signs. 7+ osiris slain.the cross. 8. l isis mourning.the svastika. 9. v typhon.the trident. 10. x osiris risen.the pentagram. svb figvra vi. 17 transcriber.s notes. this is based mostly on the edition of .liber o. published in equinox i (2. references to other works published in the equinox have thus been changed from relative to absolute. footnotes are from the equinox publication, with the exception of those in square brackets which give translations, and two notes by c rowley from mtp as indicated. endnotes are by the present editor. 1 see liber e for all these. 2 no single instruction treats of all these matters. for the expansion of consciousness, see liber 536 .batr

(hindu. cxviii. 86 the chakkras or centres of prana (hinduism. cxxxvii. 90 signs of the zodiac. cxxxviii. 91 planets ruling signs. cxxxix. 92 planets exalted in signs. clxxv. 4, 41 hebrew letters. clxxvi. 6, 43 numerical value of hebrew letters. clxxvii. 11 yetziratic attributions of hebrew letters. clxxxii [omitted] the human body. still more of these were omitted in the first edition of mtp. 4 the equinox publication had .taphtatharath. which is not a reasonable transliteration of trtrtpt. 5 de occulta philosophia lib. ii cap. xxii. the edition of the english translation edited by donald tyson (st. paul, minnesota: llewellyn, 1993) has an appendix explaining how these characters are derived. 6 the reason for using the egyptian forms is simply that they have the bestdefined magical image

LIBER RV VEL SPIRITUS

y unsuitable to his own. 1 [leaving aside the danger of accidentally swallowing one.s tongue and choking to death while asleep. t.s [liber 206 was first published in equinox i (7) in class b; in the 1913 .syllabus. it was placed in class d (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.2004. the plate which accompanied this text in the equinox publication follows overleaf. approx, p.raka is .inhalation. kumbhaka .retention of the breath. and rechaka .exhalation] pr.n.y.ma properly performed [it has been found necessary to show this because students were trying to do it without exertion, and in other ways incorrectly..ed] 1. the end of p.raka. the bad definition of the image is due to the spasmodic trembing which accompanies

LIBER SAMEKH

aving become wise (in the dyad, chokmah) to apprehend the formula of equilibrium which is now his own, being able to apply himself accurately to his selfappointed environment. line 9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all words and signs. ra-hoor khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer, hoor in his secret name and splendour is the lord initiating. h] point ii 13 may resolve the phenomenal again into its noumenal phase by uniting any two opposites in ecstatic passion. line 10 he acclaims his angel as having appointed that this formula of love shou

king the appropriate pentagrams, sigils and signs. his direction is widdershins.17 he thus makes three curves, each covering three-fourths of the circle.18 he should give the sign of the enterer on passing the kiblah, or direction of boleskine.19 this picks up the force naturally radiating from that point* and projects it in the direction of the path of the magician. the sigils are those given in the equinox i (7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe signs of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbaro

on, then came he unto me abiding in my virgin heart, its lord and lover! also he made me a magus, speaking through his law the word of the new aon, the aon of the crowned and conquering child. thus he fulfilled my will to bring full freedom to the race of men. yea, he wrought also in me a work of wonder beyond that, but in this matter i am sworn to hold my peace* see the maps gminutum mundum h in the equinox i (2, 3) and the general relations detailed in liber 777, of which the most important columns are reprinted in book 4, part iii, appendix v. for an accound of these matters see the equinox, vol. i, gthe temple of solomon the king, h liber 418, liber aleph [cxi, john st. john [liber dccclx, the urn [liber lxxiii] and book 4, part iv. 37 appendix the stele of jeu. greek text. this is inc

he red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage.40 also, if he choose, he may insread wear a closeliber viii 42 fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel, cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in the book of the law.41 and he shall engrave with his own hand upon a plate of gold the holy sevenfold table,42 or the holy twelvefold table,43 or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his foreh

equinox i (10, the number assigned on the grounds that g[the] tarot card numbered 8, the charioteer, the bearer of the holy graal, represents the holy guardian angel. h 47 works cited a. numbered libri of a a 4. book 4 (liber aba. in four parts: part i (mysticism: as book 4 part i. part ii (magical theory: as book 4 part ii. part iii is magick in theory and practice. part iv (qelhma. the law: see the equinox of the gods. parts i and ii reprinted as book 4. parts i-iii reprinted as magick (book 4 parts i-iii) parts i-iv reprinted as magick: book 4 parts i-iv 6. gliber o vel magus et saggita sub figura vi h: in equinox i (2, appendix vii of book 4, part iii and gems from the equinox. 8. gliber viii. h originally part of liber 418, q.v. extracted and printed in equinox iv (1) as gthe ritual p

6. gliber o vel magus et saggita sub figura vi h: in equinox i (2, appendix vii of book 4, part iii and gems from the equinox. 8. gliber viii. h originally part of liber 418, q.v. extracted and printed in equinox iv (1) as gthe ritual proper to the invocation of augoeides. h 13. gliber graduum montis abiegni sub figura xiii, a syllabus of steps on the path. h in equinox i (3, iv (1) and gems from the equinox. 58. an article on the qabalah which formed part v of gthe temple of solomon the king. h in equinox i (5; reprinted in the qabalah of aleister crowley under the spurious title ggematria. h 65. gliber lxv: liber cordis cincti serpente sub figura ynda. h in vol. i. of qelhma; reprinted in equinox iii (1) and iii (9; with a lengthy commentary in iv (1. 73. gliber lxxiii: the urn. h in equ

folly. became equinox iii (6. 120. gliber cadavaris, the ritual of passing through the tuat. h the final form of this ritual is unpublished but survives in one of crowley fs manuscript notebooks. early draft published as poor quality photocopy of ms. in how to make your own mcoto. 175. gastarte vel liber berylli sub figura clxxv. h in equinox i (7, appendix vii of book 4, part iii, and gems from the equinox. 185. gliber collegii sancti sub figura clxxxv, being the tasks of the grades and their oaths. h privately printed circa 1909; intended for inclusion in equinox iii (2; published in gems from the equinox and equinox iv (1. 220. gliber al vel legis sub figura ccxx as delivered by xciii= 418 to dclxvi h (the book of the law. in equinox i (10, iii (3, iii (9) and other works too numerous

iber xxx arum vel saculi sub figura cdxviii, being of the angels of the thirty athyrs the vision and the voice. h in equinox i (5) and gems; with crowley fs commentary in equinox iv (2. 500. gsepher sephiroth sub figura d. h in equinox i (8; slightly abridged in the qabalah of aleister crowley. liber samekh& liber viii 48 536. gbatracofrenobookosmomacia. h in equinox i (10, reprinted in gems from the equinox. 671. gliber dclxxi vel oart. h unpublished typescript. 777. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystica via explicanda fundamentum hieroglyphicum sanctissimorum scienta summa. published as 777; reprinted with additions as 777 revised; the revised edition included in the qabalah of aleister crowley. 800. gliber samekh, theurgia goetia summa (congressus cum da

mena symbolica ad systemam sceptico-mystica via explicanda fundamentum hieroglyphicum sanctissimorum scienta summa. published as 777; reprinted with additions as 777 revised; the revised edition included in the qabalah of aleister crowley. 800. gliber samekh, theurgia goetia summa (congressus cum damone) sub figura dccc. h in book 4, part iii, appendix iv; reprinted (minus point iii) in gems from the equinox; reprinted in duquette, magick of thelema. 860. gjohn st. john. h in equinox i (1) and aleister crowley and the practice of the magical diary. b. published books, essays, etc. abraham ben simeon of worms (attrib: the book of the sacred magic of abra- melin the mage (trans& ed. by s.l. gmacgregor h mathers. london: privately published, 1898; reprinted new york: dover, 1975; wellingborou

LIBER V VEL REGULI

21 transcriber.s notes. this ritual was first published in appendix vi of magick in theory and practice (hereafter cited as mtp; it was written in 1921 at the abbey of thelema. a slightly earlier version with a measure of audience participation and different elemental quarter markouts exists in typescript. the mtp publication omitted all the figures. it was reprinted in the compilation gems from the equinox, with the further omission of the concluding essay/ rant. a corrected text with the omissions restored (from a typescript in the collection of the university of syracuse) was published in magick: book 4 parts iiv (weiser, 1994, second edition 1997; hereafter cited as .blue brick, and in the magick of thelema by l.m. duquette. the 1994 blue brick printing was used as the basis for the p

LIBER VII

h is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. also, if he choose, he may instead wear a close-fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in "the book of the law. and he shall engrave with his own hand upon the plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead

LIBER XLIV THE MASS OF THE PHOENIX

the proper sign. was either privately communicated to a.a. aspirants by their superivisors, or left to the ingenium of the magician. t.s] the mass of the ph.nix 3* this is the special number of horus; it is the hebrew blood3 and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii, of the circumstances of the equinox of the gods.4 the word .ph.nix. may be taken as including the idea of .pelican. the bird which is fabled to feeds its young from the blood of its own breast. yet the two ideas, though cognate, are not identical, and .ph.nix. is the more accurate symbol. this chapter is explained in chapter 62. it would be improper to comment further upon a ritual which has been accepted as official by

accepted as official by the a.a..5 [this ritual formed chapter (44) of the book of lies. it appeared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. original key-ebtry by frater e.a.d.n; further formatting, proofreading and notes by frater t.s. for niwg/ celepha s press. this e-text last revised 17.07.2004] 3 [hebrew \d, blood= 44] 4 [see also the equinox of the gods. the .invocation of horus according to the divine vision of ourada the seer. is divided into 44 sections (4 divisions of 11 sections each, with a string of 44 pearl beads to be told.the string broke after the first performance; the suggestion perhaps is that 44 had been communicated by rose as a particular number of horus prior to the ritual, though there is no clear statem

LIBER XV CHYMICAL JOUSTING OF PERARDUA

mber. of malkuth (i.e (1.10) as well as hn .an ornament. the illustration .the regimen of the seven. is by j.f.c. fuller, whose a a mottoes were per ardua (lat .through hardship) and non sine fulmine (lat .not without the thunderbolt. the index to equinox vol. i gave the author of the body of the work as crowley; it is not clear what grounds, if any, f.i. regardie in the introduction to gems from the equinox (from which compilation he omitted the present document on the grounds that it .said nothing) had for attributing the text to fuller. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. last revised 13.06.200orliber xxv the star ruby v a a publication in class d 1 facing east, in the centre, draw deep deep deep thy breath, closing thy mouth with thy r

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

irgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53 the bembine table of isis plato's initiation in the great pyramid--the history of the bembine table--platonic theory of ideas--the interplay of the three philosophical zodiacs--the chaldean philosophy of triads--the orphic egg. 57

body of the structure, which occupy less than one sixteenhundredth of the cubic contents of the pyramid. the sphinx was undoubtedly erected for symbolical purposes at the instigation of the priestcraft. the theories that the ur us upon its forehead was originally the finger of an immense sundial and that both the pyramid and the sphinx were used to measure time, the seasons, and the precession of the equinoxes are ingenious but not wholly convincing. if this great creature was erected to obliterate the ancient passageway leading into the subterranean temple of the pyramid, its symbolism would be most appropriate. in comparison with the overwhelming size and dignity of the great pyramid, the sphinx is almost insignificant. its battered face, upon which may still be seen vestiges of the red

y, by the very knowledge of which man and his god are made consciously one. with the giving of the name, the new initiate became himself a pyramid, within the chambers of whose soul numberless other human beings might also receive spiritual enlightenment. in the king's chamber was enacted the drama of the "second death" here the candidate, after being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the c

the sun was the symbol of immortality, for, while it died each night, it rose again with each ensuing dawn. not only has the sun this diurnal activity, but it also has its annual pilgrimage, during which time it passes successively through the twelve celestial houses of the heavens, remaining in each for thirty days. added to these it has a third path of travel, which is called the precession of the equinoxes, in which it retrogrades around the zodiac through the twelve signs at the rate of one degree every seventy-two years. concerning the annual passage of the sun through the twelve houses of the heavens, robert hewitt brown, 32, makes the following statement "the sun, as he pursued his way among these 'living creatures' of the zodiac, was said, in allegorical language, either to assume

rs on the dotted lines indicate to what corporeal member, organ, or disease, the herb or other substance is related. the favorable positions in relation to the time of year are shown by the signs of the zodiac, each house of which is divided by crosses into its three decans. this influence is further emphasized by the series of planetary signs placed on either side of the figure. click to enlarge the equinoxes and solstices. the plane of the zodiac intersects the celestial equator at an angle of approximately 23 28. the two points of intersection (a and b) are called the equinoxes. p. 54 25,920 years (authorities disagree concerning these figures) this retrograde motion is called the precession of the equinoxes. this means that in the course of about 25,920 years, which constitute one grea

ns referred to words spelt out, with fixed stars for consonants, and the planets, or luminaries, for vowels. these, coming into ever-different combinations, spelt words which, when properly read, foretold future events. as the zodiacal band marks the pathway of the sun through the constellations, it results in the phenomena of the seasons. the ancient systems of measuring the year were based upon the equinoxes and the solstices. the year always began with the vernal equinox, celebrated march 21 with rejoicing to mark the moment when the sun crossed the equator northward up the zodiacal arc. the summer solstice was celebrated when the sun reached its most northerly position, and the day appointed was june 21. after that time the sun began to descend toward the equator, which it recrossed so

. the summer solstice was celebrated when the sun reached its most northerly position, and the day appointed was june 21. after that time the sun began to descend toward the equator, which it recrossed southbound at the autumnal equinox, september 21. the sun reached its most southerly position at the winter solstice, december 21. four of the signs of the zodiac have been permanently dedicated to the equinoxes and the solstices; and, while the signs no longer correspond with the ancient constellations to which they were assigned, and from which they secured their names, they are accepted by modern astronomers as a basis of calculation. the vernal equinox is therefore said to occur in the constellation of aries (the ram. it is fitting that of all beasts a ram should be placed at the head of

s tree, is familiar to the little folks under the name of santa claus, for he brings each winter the gift of a new year. the martyred sun is discovered by aries, a fellow-craftsman, and at the vernal equinox the process of raising him begins. this is finally accomplished by the lion of judah, who in ancient times occupied the position of the keystone of the royal arch of heaven. the precession of the equinoxes causes various signs to play the r le of the murderers of the sun during the different ages of the world, but the principle involved remains unchanged. such is the cosmic story of chiram, the universal benefactor, the fiery architect: of the divine house, who carries with him to the grave that lost word which, when spoken, raises all life to power and glory. according to christian my

mer, through whose martyrdom he feels that he partakes of the glory of god; secondly, it is the symbol of humility, patience, and the burden of life. it is interesting that the cross should be both a symbol of life and a symbol of death. many nations deeply considered the astronomical aspect of religion, and it is probable that the persians, greeks, and hindus looked upon the cross as a symbol of the equinoxes and the solstices, in the belief that at certain seasons of the year the sun was symbolically crucified upon these imaginary celestial angles. the fact that so many nations have regarded their savior as a personification of the sun globe is convincing evidence that the cross must exist as an astronomical element in pagan allegory. augustus le plongeon believed that the veneration for

MICHAEL FORD WITCHMOON

s mission and make it come to flesh. 77 77 the sabbats the eight witches sabbats listed herein are presented in gaelic. the purpose of this is to recognize the great celtic heritage which is present in the craft and its blood. our whole exploration and the system within our work is based upon the celtic system of the four greater sabbaths. these are: imbolg, beltane, lughnasadh and samhain, while the equinoxes and solstices are spring, summer, autumn and yule tide. these are times of shifting forces, when the witch draws great power from the earth that can be distilled by the control of the will. such powers are fleeting, so each sorcerer must capture and employ what they can while they can. the sabbaths are a time of gathering with ones family, both on the earth and on the astral plane. t

ces due to the modern view point and increase of information. the energies available are balanced positive and negative, thus eminently suited for growth. the renewed tradition now opens doors to the mind unknown for thousands of years. we are relinked with the 82 82 sorcerers of babylon and egypt, who passed on the cups of witch blood to those psychically connected or of lineal descent. rites on the equinox should be employed to benefit the coven or individual witch, so that balance is achieved. these goals have plentiful magickal energy to employ, will and athame- the cause of change and passion! approach the equinox with the witches rune and, according to your atavistic desires and ancient gnosis of memories, explore and rejoice! this rite sees a change of emphasis from the life giving

MICHAEL WYNN THE SOUL TRAVELERS

y, by the very knowledge of which man and his god are made consciously one. with the giving of the name, the new initiate became himself a pyramid, within the chambers of whose soul numberless other human beings might also receive spiritual enlightenment. in the king's chamber was enacted the drama of the "second death" here the candidate, after being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the c

MORALS AND DOGMA

the shape of a cross; the winged ones referring to kneph, the winged serpent-deity of egypt; whence the name of _navestock, where one of them stood. temples in the shape of a cross were also found in ireland and scotland. the length of one of these vast structures, in the shape of a serpent, was nearly three miles. the grand periods for initiation into the druidical mysteries, were quarterly; at the equinoxes and solstices. in the remote times when they originated, these were the times corresponding with the 13th of february, 1st of may, 19th of august, and 1st of november. the time of annual celebration was may-eve, and the ceremonial preparations commenced at midnight, on the 29th of april. when the initiations were over, on may-eve, fires were kindled on all the cairns and cromlechs in

the sceptres in the mysteries of the new bacchus. night and day were two of the eight gods adored in the mysteries of osiris. the sojourn of proserpine and also of adonis, during six months of each year in the upper world, abode of light, and six months in the lower or abode of darkness, allegorically represented the same division of the universe. the connection of the different initiations with the equinoxes which separate the empire of the nights from that of the days, and fix the moment when one of these principles begins to prevail over the other, shows that the mysteries referred to the continual contest between the two principles of light and darkness, each alternately victor and vanquished. the very object proposed by them shows that their basis was the theory of the two principles

rated, in crete, to jupiter; in arcadia, to the moon and pan; and in the island of naxos, to bacchus. the persians, in the cave where the mysteries of mithras were celebrated, fixed the seat of that god, father of generation, or demiourgos, near the equinoctial point of spring, with the northern portion of the world on his right, and the southern on his left. mithras, says porphyry, presided over the equinoxes, seated on a bull, the symbolical animal of the demiourgos, and bearing a sword. the equinoxes were the gates through which souls passed to and fro, between the hemisphere of light and that or darkness. the milky way was also represented, passing near each of these gates: and it was, in the old theology, termed the pathway of souls. it is, according to pythagoras, vast troops of soul

her people, mingled allegory with their religious worship, and were great inventors of fables; and their sacred traditions as to cybele and atys, whom all admit to be phrygian gods, were very various. in all, as we learn from julius firmicus, they represented by allegory the phenomena of nature, and the succession of physical facts, under the veil of a marvellous history. their feasts occurred at the equinoxes, commencing with lamentation, mourning, groans, and pitiful cries for the death of atys; and ending with rejoicings at his restoration to life. we shall not recite the different versions of the legend of atys and cybele, given by julius firmicus, diodorus, arnobius, lactantius, servius, saint augustine, and pausanias. it is enough to say that it is in substance this: that cybele, a p

s or deaths being the same as that of the spheres which it traverses. the galaxy, macrobius says, crosses the zodiac in two opposite points, cancer and capricorn, the tropical points in the sun's course, ordinarily called the gates of the sun. these two tropics, before his time, corresponded with those constellations, but in his day with gemini and sagittarius, in consequence of the precession of the equinoxes; but the _signs_ of the zodiac remained unchanged; and the milky way crossed at the _signs_ cancer and capricorn, though not at those _constellations. through these _gates_ souls were supposed to descend to earth and re-ascend to heaven. one, macrobius says, in his dream of scipio, was styled the gate of men; and the other, the gate of the gods. cancer was the former, because souls d

ny cases, on account of the malign influences of the latter: and thus the four great periods of the year were marked by the bull, the lion, the man (aquarius) and the eagle; which were upon the respective standards of ephraim, judah, reuben, and dan; and still appear on the shield of american royal arch masonry. afterward the ram or lamb became an object of adoration, when, in his turn, he opened the equinox, to deliver the world from the wintry reign of darkness and evil. around the central and simple idea of the annual death and resurrection of the sun a multitude of circumstantial details soon clustered. some were derived from other astronomical phenomena; while many were merely poetical ornaments and inventions. besides the sun and moon, those ancients also saw a beautiful star, shinin

. in persia, at a later day, it was the serpent, which, personified as ahriman, was the evil principle of the religion of zoroaster. the sun does not arrive at the same moment in each year at the equinoctial point on the equator. the explanation of his anticipating that point belongs to the science of astronomy; and to that we refer you for it. the consequence is, what is termed the precession of the equinoxes, by means of which the sun is constantly changing his place in the zodiac, at each vernal equinox; so that now, the signs retaining the names which they had 300 years before christ, they and the constellations do not correspond; the sun being now in the constellation pisces, when he is in the sign aries. the annual amount of precession is 50 seconds and a little over [50" 1. the peri

h the sun is constantly changing his place in the zodiac, at each vernal equinox; so that now, the signs retaining the names which they had 300 years before christ, they and the constellations do not correspond; the sun being now in the constellation pisces, when he is in the sign aries. the annual amount of precession is 50 seconds and a little over [50" 1. the period of a complete revolution of the equinoxes, 25,856 years. the precession amounts to 30 or a sign, in 2155.6 years. so that, as the sun now enters pisces at the vernal equinox, he entered aries at that period, 300 years b.c, and taurus 2455 b.c. and the division of the ecliptic, now _called_ taurus, lies in the constellation aries; while the _sign_ gemini is in the _constellation_ taurus. four thousand six hundred and ten year

red aries at that period, 300 years b.c, and taurus 2455 b.c. and the division of the ecliptic, now _called_ taurus, lies in the constellation aries; while the _sign_ gemini is in the _constellation_ taurus. four thousand six hundred and ten years before christ, the sun entered gemini at the vernal equinox. at the two periods, 2455 and 300 years before christ, and now, the entrances of the sun at the equinoxes and solstices into the signs, were and are as follows _b.c_ 2455. vern. equinox, he entered taurus from aries. summer solstice leo from cancer. autumnal equinox scorpio from libra. winter solstice aquarius from capricornus _b.c_ 300. vern. eq. aries from pisces. summer sols. cancer from gemini. autumn eq. libra from virgo. winter sols. capricornus from sagittarius. 1872. vern. eq. pi

MOTTA MARCELO THE COMMENTARIES OF AL

and imma, father and mother, 757-u. abacus, the table of pythagorair the commentaries of al marcelo motta's comment on liber al vel legis (along with some of aleister crowley's) this work extracted from equinox vol. v #1, by marcelo motta introduction as all those interested in the a. a. must know, the order alternates five years of speech with five years of silence. the last published number of the equinox was vol. iii, no. vi. lay bibliophiles must not waste time seeking for vol. iv, which was a volume of silence. readers must not, under any circumstances, take this present publication of the commentaries too seriously. the publication is in classes a, b and c, which means "in whiter words: class a: these are utterances from above the abyss, from initiates of the collegium summum, of wh

the master of the temple answers not, for he is not. the ox aleph is the ox, of course, 1 by the qabalah and zero by the book of thoth, the taro. also, aleph in full alp is 111 "one, one, one. it is also indicative that the two letters of ox in english suggest the cross and the circle. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. this verse declares that the old formula of magick the osiris-adonis-jesus-marsyas-dionysus- attis-etc. formula of the dying god is no longer efficacious (it never was efficacious; it was merely the lea

ocean of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general allusion is to the equinox ritual of the g. d, where the officer of the previous six months, representing horus, took the place of the retiring hierophant, who had represented osiris. the "general allusion" is nothing of the sort. this verse is a categorical statement, to be taken in the most objective way by any aspirant to initiation. all the rituals, words and signs of past initiatic orders are abrogate. you

t wrong. 36. there are rituals of the elements and feasts of the times. each element fire, earth, air, water, and spirit possesses its own nature, will, and magical formula. each one may then have its appropriate ritual. many such in crude form are described in the golden bough of dr. j. g. frazer, the glory of trinity! in particular the entry of the sun into the cardinal signs of the elements at the equinoxes and solstices are suitable for festivals. the difference between 'rituals' and 'feasts' is this: by the one a particular form of energy is generated, while there is a general discharge of one's superfluous force in the other. yet, a feast implies periodical nourishment. 37. a feast for the first night of the prophet and his bride! there should be a special feast on the 12th day of au

e new law (this is not an apology for marriage. hard cases make bad law) 38. a feast for the three days of the writing of the book of the law. this is april 8th, 9th, and 10th, the feast beginning at high noon. 39. a feast for tahuti and the child of the prophet secret, o prophet! this particular feast is of a character suited only to initiates. 40. a feast for the supreme ritual, and a feast for the equinox of the gods. the supreme ritual is the invocation of horus, which brought about the opening of the new aeon. the date is march 20. the equinox of the gods is the term used to describe the beginning of a new aeon, or a new magical formula. it should be celebrated at every equinox, in the manner known to neophytes of the a:.a. 41. a feast for fire and a feast for water; a feast for life

h these few well-chosen words that i look for praise from the united givers fund, the salvation army, and such other illustrious institutions. 49. i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen (this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg) i am not very well satisfied with the old comment on this verse (published in the equinox i, 7) it appears rather as if the amen should be the beginning of a new paragraph altogether (that is not so; see the facsimile of the mmss) amen is evidently a synthesis of the four elements, and the invisible fifth is spirit. but harpocrates, the babe in the egg, is virgo in the zodiac indeed, but mercury among the planets. mercury has the winged helmet and heels, and the winged staf

gard this justice as the ideal whose way we should make ready, by virtue of our force and fire. this happens without our having to worry. for is not nemo's true name truth (m.a.a.t. see liber 370, v. 7. taking the "holy place" to be boleskine house, it has already been subjected to a sort of destruction. it was presented by me to the o.t.o. and sold in order to obtain funds for the publication of the equinox volume iii. but the proceeds of the sale were mostly stolen by the then grand treasurer general of the order, one george macnie cowie, who became obsessed by the vulgarest form of hate against the germans, despite my warnings with reference to verse 59 of this chapter. he became insane, and behaved with the blackest treachery, this theft being but a small portion of his infamies. the i

ishment of just a branch of old aeon masonry disguised with the names of the new, and possibly of a religion to boot! of course the lord of the aeon intervened. hrumachis is the dawning sun; he therefore symbolizes any new course of events. the "double-wanded one" is "thmaist of dual form as thmais and thmait, from whom the greeks derived their themis, goddess of justice. the student may refer to the equinox vol. i, no. 2, pages 244-261. thmaist is the hegemon, who bears a mitre-headed sceptre, like that of joshua in the royal arch degree of freemasonry. he is the third officer in rank in the neophyte ritual of the g. d ,following horus as horus follows osiris. he can then assume the "throne and place" of the ruler of the temple when the "equinox of horus" comes to an end. the rimed sectio

f the ritual of changing officers are the same on every occasion. we may therefore deduce that the description applies to this "equinox of the gods" itself. how have the conditions been fulfilled? the introduction to book 4, part iv tells us. we may briefly remind the reader of the principal events, arranging them in the form of a rubric, and placing against each the corresponding magical acts of the equinox previous to ours, as they are symbolized in the legends of osiris, dionysus, jesus, attis, adonis, and others. the ritual aeon of horus aeon of osiris another prophet shall arise the beast 666. dionysus and others are names for (perhaps) apollonius of tyana. in the conditions then obtaining, several magi were required. and bring fresh fever from the skies "force and fire" of horus "ski

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rsonalities of the time- including w. 8. yeats, algernon blackwood, arthur machen, florence farr, annie horniman, a. e. waite, s. l. macgregor mathers, dion fortune and aleister crowley. and it was this golden dawn that itself provided a new dawn for "occultism" in the early 20th century. in the early 1900s, the original order began to fragment. first crowley published many of the g.d. rituals in the equinox and left to form his own order, the a.a, in 1905. the original isis-urania temple expelled mathers, and then- as the stella matutina- under the direction of waite, put more emphasis on mysticism than had the original g.d. later dion fortune broke off from this temple to form her own inner light group. it was as a member of the stella matutina that israel regardie first published a near

s though reading a batch of grocery bills-he remarked that i should have rudely told him to go to jericho, or words to that effect. and secondly, relative to the material itself, he roundly scolded me, stating i had absolutely no right whatsoever to have published this material and to have broken my sacred obligation to secrecy. many decades earlier, he had published these same order teachings in the equinox-only under direct command from the secret chiefs of the order, at least that was his claim. if aleister crowley disapproved of my action, i have to be egostistical enough to assume that my editorial job was far better than his own with his amanuensis of that time, captain j. f. c. fuller. my version ceftainly was more orderly, more adherent to the letter of the order system, and unmarr

e light! let the student therefore give himself ample time to study casually at first this next volume-remembering that it contains the last two volumes of the old edition, replete with the most illuminating material conceivable, which requires to be understood thoroughly. even after the lapse of forty years, when i first became aware of this teaching through aleister crowley's several volumes of the equinox, i still thrill inwardly with spiritual excitement as i glance through the volumes to be commented on. i can wish no less for the sincere student who is willing to devote time and effort to comprehending the nature of this magical system. the first two documents that should be thoroughly studied are the descriptions of the usages of the pentagram and hexagram. the language is unnecessa

m theearth, that takes 25,800 years to come full circle. the signs that most modem astrologers deal with are 12 exactly equal sections of the total circle of the zodiac. each section measures 30" and it makes no difference what fixed stars are contained in it "this disconcerting fact provides ready ammunition for opponents of astrology as all students of the subject know, due to the precession of the equinoxes, the signs and the constellations are now separated by as much as a whole sign. this has led to two distinct schools in astrology, the tropical and the sidereal. the adoption of the order recommendation, could lead to some closing of the distance between these two approaches. one of the things that slightly puzzles me occasionally is the frequency with which the almost wholly untutor

tomb of the adepti in the mystic mountain of abiegnus. chief adept closes door of vault and draws curtains. third ex deo nascimur. second in yeheshua morimmur. chief per spiritum sanctum reviviscimus. all present make lvx signs in silence. aspirant signs inner roll and is led out. all disrobe and disperse. aspirant should be directed to make saluting sign of= on entering and leaving. ceremony of the equinox this ceremony is held twice yearly: the vernal equinox about march 21st; the allwmnal equinox about september 21st. offcers assemble and robe. chiefs seat themselves on the dais. members gowned and wearing their sashes enter and sit as far as possible by members of the same grade-lnner members in the east, philosophi in the south, practici and theorici in the west, zelatores and neophy

ade-lnner members in the east, philosophi in the south, practici and theorici in the west, zelatores and neophytes in the north. the temple is opened in the neophyte grade. all are seated. hiero (knocks) fratres and sorores of all grades of the stella matutina in the. temple, let us celebrate the festival of the vernal (autumnal) equinox. all rise except hierophant (knocks) frater kerux, proclaim the equinox and announce that the pass-word is abrogated. k m pa sses to the north east, raises his wand, and facing west, says: kerux in the name of the lord of the universe, who works in silence and whom naught but silence can express, and by command of the very <246> honoured hierophant, i proclaim that the vernal (autumnal) equinox is here and that the pass-word. is abrogated. kerux returns to

e, who works in silence and whom naught but silence can express, and by command of the very <246> honoured hierophant, i proclaim that the vernal (autumnal) equinox is here and that the pass-word. is abrogated. kerux returns to his place. members stand facing towards the altar and follow the officers in making the signs towards it. hiero let us consecrate according to ancient custom the return of the equinox. hiero light hiereus darkness hiero east hiereus west hiero air hiereus water heg (knocks.1) i am the reconciler between them. a11 make neophyte signs towards the altar. dad heat st01 cold dad south st01 north dad fire st01 earth heg (knocks.1) i am the reconciler between them. all make signs towards the altar. 248 celebration of the equinox hiero one creator dad one preserver hiereus

t the names of the new offtern. praemonstrator the officers appointed to do the work of the temple for the ensuing six months are. at the end, he says: prmnstrafor the brethren of the outer order will now retire for a season. kerux gathers up and leads out all who have not atfuined the white sash. there is a pause while the new officers are provided with nemysses and lamen collars. celebration of the equinox 251 outer ordermembers, taking ofice, should take these things with them and clothe outside in readiness for their installation by the new hierophant now to be appointed. all inner order members now present assume their rose-crosses. chief <251> takes his place on the throne of east. second on his left; third on his right. lesser qcficers leave dais and take seats among other members

efs of the second order involves duties of a solemn kind and their proper fulfillment is a sacred responsibility which rests for a period upon you. while the rule of the outer order is more particularly committed to the imperator, while the instruction of its members is entrusted to the praemonstrator above all, and the general business of the temple devolves especially upon the cancelebration of the equinox 253 cellarius, amidst the distinction of these services there is still a common ground of interaction which must be maintained by a perfect adjustment to ensure the right conduct and harmony of the whole <255> in like manner, the chief officers of the temple are distinct and yet allied; the perfection and beauty of its ritual depends indeed upon the hierophant as the expounder of the m

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

il to obtain sustenance for life, astronomy is theoldest science, for it became essential to measure time, and this could be furnished only through astudy of the firmament.the first recorded observations off any remarkable accuracy are those from the tower of bel, atbabylon, by the assyrians in the 23rd century before this era. this powerful empire understood theuse of the dial, the precession of the equinoxes, and within a fraction the exact length of the tropicalyear, they even predicted in some cases, the return of comets.rituals of the societas rosicrucianis in angliaphilosophus43 the chief seat of astronomical learning among the hindus, was at benares, but the knowledge of theindians in this science was not equal to their neighbours. the egyptians, however, who erected theirpyramids w

nces from the earth and sun.the invention of the telescope now gave birth to new and certain astronomic knowledge. thediscovery of the satellites of jupiter by galileo presented a. miniature of our planetary system andconfirmed it. then newton announces the discovery of gravitation about 1660, and picard gives thedimensions of the earth: keplar establishes his three famous laws; the procession of the equinoxes isaccounted for by the law of gravitation; the theories of tides are established, and the solution of theearth's oblateness: the inequality of the moon222s motion by the sun's attraction, is set at rest; the greatlaws of the stability of the planetary system are firmly determined by the law of universalgravitation. the rings of saturn and her 8 attending satellites are announced, fol

RUBY TABLET OF SET

verses of this document according to his understanding of the figures on the stele of revealing, and these interpretations have been published as the law is for all (ed. regardie, magical and philosophical commentaries on the book of the law (ed. symonds& grant, and the commentaries of al (ed. motta. crowley's account of the cairo working. the transcription of the book of the law. is contained in the equinox, the confessions, and the equinox of the gods. the concepts introduced in the book of coming forth by night make possible an entirely new analysis of the book of the law. this should be understood neither as an aesthetic criticism of crowley's comments nor as an attempted distortion of them. it is rather the result of the perceptual vantage point of the aon of set as opposed to that of

t the term "form" is used in the pythagorean/platonic sense as a first and/or comprehensive universal principle] as the egyptian sky-goddess, nuit was portrayed as the mother of set, horus the elder, ra, and xepera. 2. the unveiling of the company of heaven. the book of the law constitutes an explanation of concepts derived from these five forms. harwer is completely manifest, as is necessary for the equinox of the aon of horus. the xeper-principle is partially revealed through passages in the text dealing with transformation and evolution. the form of set would remain unrecognized and enigmatic, its presence but not identity sensed, until the announcement of the aon of set on the north solstice of x/1975. 3. every man and every woman is a star. a star is a self-contained unit of matter, e

ihilism of nuit [here it appears that "fool" is to be understood in the mundane sense rather than as synonym for the a:.a. grade of ipsissimus] nuit perceives separate intellectual existence as stupid. as are oxen. and futile according to the doctrines put forth in the book of the law. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and spendour is the lord initiating. all principles of ceremonial magic not in accordance with the book of the law are obsolete and should now be discarded. ra-harakte "hath taken his seat in the east" the sun is now dawning on the equinox

er. hence he also failed to understand that it was the harwer aspect of his own mind that was the actual source of this second chapter. 15. for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. in the old comment, which appeared in the equinox in 1912, crowley wrote "i am perfect, being not (31 la or 61 ain. which is vital, for i am none indeed. la" this is rather at odds with the notion that charles stansfeld jones (frater achad) first communicated the al/la "key" to crowley in 1919. 9 is the number of the tarot trump "the hermit" symbolizing [according to the book of thoth] the secret fire khu [see #i-8 and #i-13. within t

crowley married his first wife, rose edith kelly. in his comment he observed that this event ultimately made possible the cairo working [yielding the book of the law. 38. a feast for the three days of the writing of the book of the law. april 8, 9, and 10 beginning at noon. 39. a feast for tahuti and the child of the prophet. secret, o prophet! 40. a feast for the supreme ritual, and a feast for the equinox of the gods. crowley identified the "supreme ritual" as the march 20 invocation to horus which resulted in the subsequent success of the cairo working. 41. a feast for fire and a feast for water; a feast for life and a greater feast for death! 42. a feast every day in your hearts in the joy of my rapture! 43. a feast every night unto nu, and the pleasure of uttermost delight! 44. aye!

ity of the temple's principles. the greatest of these is the bank of truths and treasures inherent in the word of which my own is a more recently exposed facet. the word of the aeon of set is xeper- become. book of coming forth by night classification: v2- a17.121- 1 author: michael a. aquino v date: june, x html revision: september 6, 1998 ce subject: book of coming forth by night north solstice the equinox has succumbed to my solstice, and i, set, am revealed in my majesty. the time of the purification is past. the fate of my gifted race rests in balance, and i shall not recant my word, spoken to my high priest mehenpettha in old khem and now again to you. proclaim the nineteen parts of the word, and vanquish thus the feeble and corrupt keys of enoch, which were but a shadow of my true w

my self. harwer i was when i was once part of the cosmos and could achieve identity only by becoming what the cosmic order was not. by harwer i cancelled the imbalance, leaving a void in which true creation could take form as set. but, as i have said, i cannot destroy the cosmic inertia without having to assume its place. and so harwer must exist while set exists. the aeon of harwer endured until the equinox of the common year 1966, when harwer and set were fused in one composite being. and so commenced the time of set-harwer- known as the age of satan- which was to bridge the expiring aeon of harwer and the forthcoming aeon of set. truth there was in the words of my opposite self, but a truth ever tinged with the inconsistency and irrationality of which i have spoken. and so the book of t

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

or antimatter, he may be an energy-form of either. this is necessarily pure speculation, because detection of material energy- let alone distinguishing it from antimaterial energy- at a great distance is a young science. such a hypothesis, however, would explain the existence of set in a form undetected by the human sense-range within the electromagnetic spectrum. the aeon of harwer endured until the equinox of the common year 1966, when harwer and set were fused in one composite being. and so commenced the time of set- harwer- known as the age of satan- which was to bridge the expiring aeon of harwer and the forthcoming aeon of set. anton lavey announced the founding of the church of satan on walpurgisnacht (april 30) 1966 ce, a short time after the vernal equinox (approximately march 21

SATANIC BIBLE

at care to safeguard their homes from the evil spirits, witches, and demons who had exceptional power that night. the solstices and equinoxes are also celebrated as holidays, as they herald the first day of the seasons. the difference between a solstice and an equinox is a semantic one defining the relationship between the sun, moon, and the fixed stars. the solstice applies to summer and winter; the equinox refers to autumn and spring. the summer solstice is in june, and the winter solstice is in december. the autumn equinox is in september, and the spring equinox is in march. both the equinoxes and the solstices vary a day or two from year to year, depending on the lunar cycle at the time, but usually fall on the 21st or 22nd of the month. five to six weeks after these days the legendary

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

mpler, more natural way of life that does not depend on the tools of modern technology and that respects the natural world. because neo-pagans feel close to the cycles of nature, holy days tend to include the first day of each of the four seasons: the summer and winter solstices and the spring and autumn equinoxes (the solstices are the points in the year when the day is the longest and shortest; the equinoxes are the points of the year when the hours of day and night are equal) this emphasis on seasonal changes reflects the geographical origins of many neo-pagan religions. neo-pagan groups tend to have similar beliefs. they follow a belief system that is either duotheistic (meaning belief in a god and a goddess, or two deities) or polytheistic (meaning belief in many deities. many neo-pag

the seasonal days. the cycle begins with yule, the shortest day of the year and the start of winter, when wiccans ask the sun to return. imbolc, on february 2, marks the lengthening of the days and the emergence of the world from winter. it is a time when many people are ritually initiated into covens. ostara, around march 21, is the spring equinox, when light overtakes darkness (at the moment of the equinox, the hours of day and night are precisely 388 world religions: almanac neo-paganism equal. this observance marks the beginning of spring, of planting, and of reproduction. the next sabbat is beltane (or beltaine) on april 30. by now spring is well under way. beltane marks the return of vitality and passion into the world, a process that continues through the summer solstice, around jun

e wicca 142 world religions: biographies gerald brousseau gardner on their own and are called solitaries. not all wiccans practice witchcraft. some merely believe in the nature elements of the religion. wiccans worship the goddess and may also worship the god, according to gardner s teachings, and celebrate sabbats and esbats. these sabbats include the solstices (the two longest days of the year, the equinoxes (the two times a year when day and night are equal in length, litha in the summer, yule in the winter, ostara in the spring, and mabon in the autumn. other sabbats include imbolic on february 1, beltane on may 1, lughnasadh on august 1, and samhain on november 1. this celebration calendar, also called the wheel of the year, is used by most neo-pagan groups in the early twenty-first c

SORCERIES OF ZOS

of the pastos containing the corpse of christian rosencreutz- dramatized by macgregor mathers in the 5 =6 ceremony of the golden dawn- resumes the mystery of this essentially egyptian formula of the mummified osiris. spare was acquainted with this version of the mystery. he became a member of crowley's a^.a, for a brief period, in 1910, and the golden dawn rituals- published shortly afterwards in the equinox- may have been available to him. the concepts of death and sexuality are inextricably connected. saturn, death, and venus, life, are twin aspects of the goddess. that they are, in a mystical sense, one idea is evidenced by the nature of the sexual act. the dynamic activity connected with the drive to know, to penetrate, to illumine, culminates in a stillness, a silence, a cessation of

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ot refer to a once-and-for-all event, but to the recurring need to renew mystery-wisdom in its christian form at the turning-points of new human potential unfolding. the apocalypse remains our profoundest guide to this form of cultural and spiritual renewal. 124. apocalypse 1:10 11. 125. apocalypse 2:1 7. 126. the communities represent periods defined by the cosmic phenomenon of the precession of the equinox. for the significance of these in cultural evolution, see steiner, the gospel of john, pp. 128-136. however, the point is not that each should be left behind in history: rather, the quality developed in each can attain a new form, relevant to evolving humanity, through finding a relationship to the divine through christ as steiner describes in an exemplary way for the first community

THE BOOK OF PLEASURE

ch he interpreted with fantastic manual dexterity. these doctrines were inspired by his early studies, for spare was an omnivorous reader, and some of his more obvious influences- from laotze to aleister crowley- are readily apparent. spare was drawn to crowley in 1910 when he became a member of the argenteum astrum (note 4) shortly after contributing some of his drawings to crowley's periodical, the equinox (note 5) spare claimed to be one of the first surrealists. he had visualized the irrational and transcribed his vision directly from subconscious strata of the psyche; he was also able to galvanise primal centres of awareness by a formula of atavistic resurgence that few artists- and fewer occultists- have succeeded in re-activating with impunity to their work or to themselves. the boo

rant. 2. he was a student at the royal college of art in kensington, london. 3. a similar phenomenon occurred in the presence of aleister crowley when an ageing sorceress transformed herself into a "young woman of bewitching beauty, for purposes of vampirism. see the confessions of aleister crowley (ed. symonds and grant, chapter 42, jonathan cape, london, 1969 4. the order of the silver star. 5. the equinox "the encyclopaedia of initiation, appeared in eleven numbers, ten of which were published between the years 1909 and 1913. two only of spare's drawings were reproduced. see the equinox, vol. 1, number 2, pages 140 and 161. 6. see the magical revival (frederick muller ltd. 1972, plate facing page 149, for a reproduction of spare's impression of black eagle, painted in 1946. 7. howard ph

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

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 278 places of mystery and power the puma punka temple at tiahuanaco, bolivia (klaus aarsleff/fortean picture library) cal practices far more detailed than can be expected in primitive societies. posnansky fs theories won a popular readership, but were not widely accepted among scientists. at sunrise on dates of the equinox, for example, the sun appears on the staircase of kakassasaya. there is no need to believe that it was built at a precise time to point to a precise astronomical alignment. the port city idea was also quickly disputed. areas that would have been submerged included neighborhoods of dwellings that share similar dates with the larger structures, and the surrounding countryside where farms

THE MIDDLE PILLAR

. about h s time, regardie enrolled in an art school in philadelphia. on march 18, 1926 regardie discovered a newly published which captivated h s curiosity. the book was part one of book four aleister crowley. regardie wrote to crowley in paris and eventually received a reply to his inquiry, suggesting that he contact crowley's agent, karl germer, in new york. from germer, regardie bought set of the equinox, a series of magazines that crowley published 1909 to 1914. this was the beginning of regardie's life-long interest magic and mysticism which changed the course of his whole life, he soon realized that art was not h s calling. in march of 1926 young regardie became a member of the washington college societas rosicmciana in america. a year or so later, crowley offered regardie a job as

THE SECRET RITUALS OF THE OTO

nnamon, nutmeg and mastic; at least two, and probably more, of these substances are possessed of hallucinogenic properties, so it is not surprising that the elect cohens seem to found their magic effective! the invocation of good spirits and the exorcism of devils was an important aspect of the work of de pasqually. here is an extract from a magical exorcism, part of a ceremony called the work of the equinox: i conjure you satan, beelzebub, baran, leviathan, and all of you formidable beings, beings of iniquity, confusion and abomination, hearken and tremble at my voice and commandment; all of you great and powerful demons of the four universal regions and all of you demoniacal legions, subtle spirits of confusion, horror and persecution, here my voice and tremble when it sounds amongst you

TRUE HISTORY OF WITCHCRAFT

itain from about 1885 on, and which were, it is widely known, the fountainhead of much that is associated with gardner's friend crowley. the third degree ritual, perhaps wicca's ultimate rite, is, essentially, a nonsymbolic gnostic mass, that beautiful, evocative, erotic and esoteric ritual written and published by a true history of witchcraft get any book for free on: www.abika.com 19 crowley in the equinox, after attending a russian orthodox mass in the early part of this century. the gnostic mass has had far-reaching influence, and it would appear that the wiccan third degree is one of the most blatant examples of that influence. take, for example, this excerpt from what is perhaps the most intimate, most secret and most sublime moment in the entire repertoire of wicca rituals, the nons

rrars'put it (p.31 "third degree initiation elevates a witch to the highest of the three grades of the craft. in a sense,a third-degree witch is fully independent, answerable only to the gods and his or her own conscience" in short, in a manner of speaking this is all that wicca can offer a devotee. with this in mind, observe the following, from aleister crowley's gnostic mass, first published in the equinox about 80 years ago and routinely performed (albeit ,usually in symbolic form) by me and by many other bishops, priests, priestesses and deacons in the oto and ecclesia gnostica (egc) today. the following is excerpted from gems from the equinox, p. 372, but is widely available in published form: the priest. o secret of secrets that art hidden in the being of all that lives, not thee do

TYSON DONALD NEW MILLENNIUM MAGIC

s. in southern latitudes, where the sun rises on the right hand and sinks on the left, it would be symbolically accurate to inscribe the circle in a counterclockwise direction, and to absorb it clockwise. at the equator, where the sun is six months in the northern sky and the other six months in the southern sky, it would be most correct to invert the direction in which the circle is projected on the equinoxes, so that for each half of the year the circle follows the course of the sun. this is usually not done. practitioners mindlessly adhere to the forms of magic established in the northern hemisphere, even when these forms are in manifest contradiction to the natural world. they are afraid to innovate, even though the magicians of old were themselves innovators. some occult groups in the

TYSON DONALD SOUL FLIGHT

orter. the dates given for these quarter days are nominal; they vary slightly from year to year. these changes or transitions open occult doorways that allow the fairies to wander the surface of the earth. the astral world of fairies and the material world of mankind overlap in some way on the quarters of the year. they are magic days laden with possibilities. for example, there is a myth that on the equinoxes you may stand an egg up on end on any flat surface, and it will not fall over. while not true physically, it conveys a mythic truth that the equinoxes are days on which magic happens. in the quotation above, robert kirk expressed the opinion of his century that women are less adapted to seership than men. this was a prejudice of the same sort that once held men to be better weavers t

. ibid, 155. 150. ibid, 154. 151. ibid, 155. chapter seven: the golden dawn 115 the vision and the voice the numbered book referred to by crowley is otherwise titled the vision and the voice, in which crowley's astral journeys to the thirty aethyrs of the enochian angels are described in exhaustive detail. the text of the visions themselves was initially published in 191 1 in crowley's periodical the equinox (volume 1, number 5 supplement, but was reprinted in 1929 with copious notes by both crowley and israel regardie, who was then acting as crowley's secretary. it represents the crowning fulfillment of crowley's years of work as a member of the golden dawn, perfecting his ability to ascend the astral planes, and demonstrates what this type of rigorous training is capable of achieving whe

TYSON DONALD THE MAGICAL WORKBOOK

eaching documents and grade rituals that circulated among members of that hermetic order. regardie obtained this material in 1934 when he was admitted to the hermes lodge of the stella matutina. it was the first time these instructional papers had been presented in an honest form, although much of the golden dawn teachings had previously appeared in print as part of aleister crowley's periodical, the equinox. crowley tended to present the golden dawn teachings as his own, but regardie returned the credit for their brilliance to the leader of the golden dawn, s. l. macgregor mathers. the gomen dawn is the single most important book on western ceremonial magc that exists in the world today. it is absolutely essential to a true understanding of western magic. godwin's index alone is worth far

TYSON DONALD THE POWER OF THE WORD

crescent which the moon reveals in the sign of taurus just after emerging from conjunction with the sun in the sign of aries. he explains the sign of aries as two semicircles representing the waxing and waning halves of the moon, which, when united, reveal the full circular glory of the reflected solar orb. in theorem xi, he writes concerning aries that the period of twenty-four hours divided by the equinox "denotes most secret proportions" it is significant that the hieroglyphic monad is divided into twenty-four theorems. this was not an accident, as dee states in the final theorem of his work, saying "so now at last we consummate and terminate the metamorphosis and the metathesis of all possible contents of the quaternary defined by the number 24 by our present twenty-fourth theorem (th

y to the angelic reckoning of time, which the angels informed dee is not as time is reckoned by men. if one revolution of the moon about the heavens marks a cosmic minute, and one revolution of the sun a cosmic hour, then one cosmic year would perhaps be equal to 8,766 of our earthly years (the number of hours in an earthly year. or perhaps a cosmic year is the period covered by the precession of the equinoxes, approximately 26,000 of our earth years. again, i can offer no insight into the number of ministering angels said to be under the sons of fury and the daughters of the just, beyond noting the occurrence of three and six in the number. the phrase "behold the voice of god" is interesting, since we would not normally assume that spoken words could be perceived visually. however, the wo

the summer months in the northern hemisphere each nominally equal magical "hour" of the day will contain more than sixty minutes, because in the summer the days are longer than the nights. during the winter months each "hour" will have less than sixty minutes, because in the winter the days are shorter than the nights. the inverse is true of the magical hours of the night. only on the two days of the equinox will the magical hours and clock hours be of the same length, and even then they will not correspond exactly, since the first "hour" of a magical day begins at the moment of sunrise. those wishing to calculate the magical hours for a given night will need an ephemeris or almanac for the current year that gives the exact minute of 25 8 tetragrammaton sunrise and sunset for that day and

WICCA EIGHT SABBATS OF WITCHCRAFT

quinox as eostara. historically, this is incorrect. eostara is a lunar holiday, honoring a lunar goddess, at the vernal full moon. hence, the name 'eostara' is best reserved to the nearest esbat, rather than the sabbat itself. how this happened is difficult to say. however, it is notable that some of the same groups misappropriated the term 'lady day' for beltane, which left no good folk name for the equinox. thus, eostara eight sabbats of witchcraft get any book for free on: www.abika.com 15 was misappropriated for it, completing a chain-reaction of displacement. needless to say, the old and accepted folk name for the vernal equinox is 'lady day. christians sometimes insist that the title is in honor of mary and her annunciation, but pagans will smile knowingly. another mythological motif

our great festivals of the pagan celtic year, there are four lesser holidays as well: the two solstices, and the two equinoxes. in folklore, these are referred to as the four 'quarter-days' of the year, and modern witches call them the four 'lesser sabbats, or the four 'low holidays. the summer solstice is one of them. technically, a solstice is an astronomical point and, due to the procession to the equinox, the date may vary by a few days depending on the year. the summer solstice occurs when the sun reaches the tropic of cancer, and we experience the longest day and the shortest night of the year. astrologers know this as the date on which the sun enters the sign of cancer. this year (1988) it will occur at 10:57 pm cdt on june 20th. however, since most european peasants were not accomp

aylight have been greater than the hours from dusk to dawn. but from now on, the reverse holds true. astrologers know this as the date on which the sun enters the sign of libra, the balance (an appropriate symbol of a balanced day and night. this year (1988) it will occur at 2:29 pm cdt on september 22nd. however, since most european peasants were not accomplished at calculating the exact date of the equinox, they celebrated the event on a fixed calendar date, september 25th, a holiday the medieval church christianized under the name of 'michaelmas, the feast of the archangel michael (one wonders if, at some point, the r.c. church contemplated assigning the four quarter days of the year to the four archangels, just as they assigned the four cross-quarter days to the four gospel-writers. fu

n the summer solstice and one foot on the winter solstice. this, of course, is the answer to a related bardic riddle. repeatedly, the 'mabinogion' tells us that llew must be standing with one foot on the cauldron and one foot on the goat's back in order to be killed. but nowhere does it tell us why. why is this particular situation the only one in which llew can be overcome? because it represents the equinox point. and the autumnal equinox is the only eight sabbats of witchcraft get any book for free on: www.abika.com 33 time of the entire year when light (llew) can be overcome by darkness (goronwy. it should now come as no surprise that, when it is time for llew to kill goronwy in his turn, llew insists that goronwy stands where he once stood while he (llew) casts the spear. this is no me

wy. it should now come as no surprise that, when it is time for llew to kill goronwy in his turn, llew insists that goronwy stands where he once stood while he (llew) casts the spear. this is no mere vindictiveness on llew's part. for, although the 'mabinogion' does not say so, it should by now be obvious that this is the only time when goronwy can be overcome. light can overcome darkness only at the equinox- this time the vernal equinox (curiously, even the christian tradition retains this association, albeit in a distorted form, by celebrating jesus' death near the time of the vernal equinox) the welsh myth concludes with gwydion pursuing the faithless blodeuwedd through the night sky, and a path of white flowers springs up in the wake of her passing, which we today know as the milky way

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

nt symbol of the universe was a ship with seven pilots, in the center of the ship, a lion; possibly from an idea that the sun first rose in leo. note aries supplanted taurus, as the constellation in which the sun rises at the vernal equinox; taurus was the sign at the early fabulous periods of the earth it was displaced about 300 b.c. the sign becomes changed every 2150 years by the precession of the equinoxes. pisces has now followed aries; but the sun is still said to enter the sign aries at the vernal equinox about march 21st. its actual position in march 1900 was near omega pisces. t. subba row describes the seven primary forces of nature as six powers resumed in a seventh. these are called sakti (mahamaya) and are related to kanya, i.e, virgo, as the 6th zodiacal sign; they are parasa

er mercury, venus, earth, mars, jupiter, saturn and uranus. the planet corresponding to 28 is missing, and seems to be replaced by the asteroids. uranus was discovered in 1781. the platonic year, or great period, according to tycho brahe, is 25,816 years. ricciolus, 25,920 years; cassini, 24,800 years; norman lockyer now gives 24,450 years. it is the period of time determined by the revolution of the equinoxes, or the space to time wherein the stars and constellations return to their former places in respect to the equinoxes by means of a constant precession. the equinoxes moving backwards or westwards, meet the sun constantly earlier. in the time of the oldest greek observations, the equinoctial points were in the first stars of aries and libra respectively; they are now in pisces and vir

WORKING CEPHALOEDIUM VERSION 1

to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure fool& must acquire the sacred lance. die veneris: dec. 24. i have been revising the comment on "liber legis" with the aid of alostrael, iacchaion& jane wolfe. this applies only to chapter i; chapter ii i have revised with iacchaion only& chap

WORKING CEPHALOEDIUM VERSION 2

to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure fool& must acquire the sacred lance. die veneris: dec. 24. i have been revising the comment on "liber legis" with the aid of alostrael, iacchaion& jane wolfe. this applies only to chapter i; chapter ii i have revised with iacchaion only& chap

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

us minor must master "the knowledge of the ritual of the 12 gates in shying and traveling in the spirit vision; answering to the diagram of the table of shewbread" the third paper was on the angels who reside in a subtle region called the bonorum["light" from the latin word bonus. other meanings are "good" or "virtuous" eds. a condensed version of the first and second of these papers, appeared in the equinox (vol. 1, no. 7) in an article by aleister crowley. these condensed versions were further elaborated by regardie in his addendum to the concourse of the forces, published in the complete golden dawn system of magic. from campbell's diary notes, it is evident that one of the papers mathers wrote dealt with astral projection into the enochian aethyrs. the paper on the angels of the bonoru

y when matching them with polar caps and the equator, the coldest and hottest points of the globe. it was decided that the elemental aspects of the earth itsel1 "righted" the tablets so that the linea spiritus sancti coincided with the equatorial belt. placing the tablets on the earth then becomes a problem. for example, one would have to go back to the time when one considered the precessions of the equinoxes to have first started. since this is a debatable point among astrologers, the new zealand order has produced a set of tables, worked out by computer, at the autumn equinox of 1984, southern hemisphere, to show where the tablets are placed over the globe-the tablets, as laid down in this manner, are not necessarily fixed, but actually move with the precessions of the equinoxes at 55 t

ura. yod nun resh yod! virgo, isis, mighty mother! sol, osiris, slain and risen! isis, apophis, osiris! i-a-o! the letters iao compose a synthetic name relating to the sun entering virgo and the introduction of the air element, which in itself represents spirit or unification with the part of the kabbalistic soul called the ruach or "breath" the sign of orisis slain! this represents the forces of the equinox. l the sign of the mourning of isis! 183 the hands here are in a semi-arc position which shows the sun at summer solstice and links with the life force of osiris. v the sign of typhon and apophis! the hands show a further movement of the arc, which represents the sun at winter solstice, thus representing the forces of darkness. x. the sign of osiris risen! this shows the combination ef

e mourning of isis! 183 the hands here are in a semi-arc position which shows the sun at summer solstice and links with the life force of osiris. v the sign of typhon and apophis! the hands show a further movement of the arc, which represents the sun at winter solstice, thus representing the forces of darkness. x. the sign of osiris risen! this shows the combination effect of the energy from both the equinox and solstice forces. the energy here is then brought down in an even flow, thus cementing itself into the aura. the entire concept of doing these signs is twofold. the first is that one brings down the solar influences by imitation through a process of god-form assimilation when doing the signs, which interrelates with a force called the ruach, the second functioning part of the kabbal

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

l that of their british counterparts. for those historians who could get access to the private papers of paul foster case, a wealth of information lies yet undiscovered on the later teachings and 6=5 and 7=4 grade rituals of mathers, who was said to have visited the american temples in 1913-14. in 1910 felkin receive& a series of small white books from waite containing the outer order rituals and the equinox of the holy order of the golden dawn. these, according to waite, were "newly constructed from the cipher manuscripts, and issued by the authority of the concealed superiors of the second order, to members of recognized temples" on comparing these with the golden dawn rituals, they are almost identical as far as structure goes, with waite using his own invocations. from this, two things

h its evocative powers can change one's life. over the years, i have had the opportunity of speaking to dozens of adepts who underwent the 5=6 ceremony at whare ra and within the thoth-hermes temple. its effects can be roughly categorized into two levels: the first is when there is shut-down in magical work. these people have only consecrated their elemental weapons and do little else save attend the equinox ceremony. i am sure that their psyches produce this effect because their psyches cannot cope with any more magical work, for a variety of reasons. the other level is completely opposite; the energies are opened up and can totally exhaust one if the framework and structure of the grade is not adhered to. in an instance that i can recall, one person underwent the 5=6 ceremony at whare ra

he rituals. taking the 0=0 as an example, the hierophant would have to "bring through" the astral shells of (1) the invisible stations (2, the officers of the temple, and (3) the osiris godform on the dias. this is an example of the verbal information that the former hierophant would divulge and show to the present hierophant (providing the present never held the hierophant position before, after the equinox ceremony. this practice was not restricted to a particular grade, but to the "office" some of those hierophants who were 6=5 or 7=4, and who never held the position before, might be shown this by a hierophant of, for example, the 5=6 grade. it must be also considered that while the stella matutina had quite a few shortcomings, practical ritual (within the new zealand order at least) wa

ult, raises postulant by placing his hand on his head, saying "may you be brave. may you be faithful. may you be true" note: the pastos should be placed in the portal for this ceremony and the altar moved to the extreme east; and three candles placed upon it. the incense should be burning. all present exchange the full grip across the pastos, then form a circle and do full 7=4 signs. appendix one the equinox ceremony the equinox ceremony is one that very little information has been published on, and as a result many of those in charge of some g.d. temples do not realize its full worth. in fact, i know of one g.d. temple head who wanted to perform the ceremony a week after the event, which showed a lack of understanding of its essence. while people have their auras continually charged by th

of some g.d. temples do not realize its full worth. in fact, i know of one g.d. temple head who wanted to perform the ceremony a week after the event, which showed a lack of understanding of its essence. while people have their auras continually charged by the order's ritual, the order itself, as a group soul, also needs charging; by this i do not simply mean the astral contacts with the chiefs. the equinox ceremony literally draws down the power, so that contact by the guardians of the order can be made with strength. also, for those present, the astral links are made stronger, and their benefits are multifaceted. on the lower side of things, the auras are recharged, with a magnetic force that will help in matters of health. our own links to the guardians are then made closer, which then

ce that will help in matters of health. our own links to the guardians are then made closer, which then opens up new levels of consciousness for us. we draw directly on the solar power as well, directing it to a desired end. the various currents of the godforms become hyper-active, and their energy force is more easily manipulated. generally, the chiefs of the order will retire to the vault after the equinox ceremony, and make their contacts and take directions from those entities they come into contact with. the following notes on the equinox are published for the first time, and has all the hallmarks of being written by felkin. at any rate, regardless of who wrote it, the main thing is the explanation of the esoteric aspect of ceremony. what occurs during these contacts with the equinox

ing written by felkin. at any rate, regardless of who wrote it, the main thing is the explanation of the esoteric aspect of ceremony. what occurs during these contacts with the equinox, has been described by clairvoyants as traveling through a set of tunnels, whose walls are like nets, acting to hold back the negative forces that are trying to prevent one making contacts. notes on the ceremony of the equinox this ceremony is proceeded by the opening of the temple in the 0=0 grade, the full significance of which is realized only very gradually as we advance in the order. a hint about the purpose of the opening is given in the hierophant's speech. let the number of officers in this grade and the nature of their offices be proclaimed once again; that the powers whose images they are may be re

nd the nature of their offices be proclaimed once again; that the powers whose images they are may be reawakened in the spheres of those present, and in the sphere of this order. for by names and images are all powers awakened and reawakened. great and normally hidden powers are evoked and manipulated by those who consciously act as their representatives for the benefit of the candidate or, as in the equinox ceremony, for that of all the members present. it is therefore against this background of heightened consciousness that the cosmic drama of the equinox is enacted. the equinoxes are the two points where the ecliptic, i.e, that apparent path of the sun through the heavens, intersects the celestial equator at an angle of w 23 degrees 27 minutes (the celestial equator is the projection on

of union. it is thus in a sense dual or, rather, under the influence of a duality which should be merged into unity or oneness. our ceremony is a presentation of this solar drama showing its effect on man, and its interpretation lies chiefly with kerux (silent though he is, and hegemon. it might be helpful to remind ourselves of the meaning of these two officers in the 0=0 grade (see note) before the equinox can be ushered in, the existing password is abrogated, denoting the end of a dispensation. old links are broken, and the stage is set for the reception of a new life, bringing with it a new relationship. this is done by kerux, the executor of the will of the hierophant. there now takes place an interchange of force between two pairs of opposites: light and darkness heat and cold. irrec

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