Michael Wynn's Occult Reference Library
THE EYES

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BOOK OF BARUCH

ecause israel and his posterity is called by thy name. 16 o lord, look down from thine holy house, and consider us: bow down thine ear, o lord, to hear us. 17 open thine eyes, and behold; for the dead that are in the graves, whose souls are taken from their bodies, will give unto the lord neither praise nor righteousness: 18 but the soul that is greatly vexed, which goeth stooping and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, o lord. 19 therefore we do not make our humble supplication before thee, o lord our god, for the righteousness of our fathers, and of our kings. 20 for thou hast sent out thy wrath and indignation upon us, as thou hast spoken by thy servants the prophets, saying, 21 thus saith the lord, bow down your shoulders to ser

ntry, that thou art defiled with the dead, 11 that thou art counted with them that go down into the grave? 12 thou hast forsaken the fountain of wisdom. 13 for if thou hadst walked in the way of god, thou shouldest have dwelled in peace for ever. 14 learn where is wisdom, where is strength, where is understanding; that thou mayest know also where is length of days, and life, where is the light of the eyes, and peace. 15 who hath found out her place? or who hath come into her treasures? 16 where are the princes of the heathen become, and such as ruled the beasts upon the earth; 17 they that had their pastime with the fowls of the air, and they that hoarded up silver and gold, wherein men trust, and made no end of their getting? 18 for they that wrought in silver, and were so careful, and wh

0 0

oping forward in search of truth. it represents bringing forward the light, and our search for our higher genius. stand and elevate the mind to the contemplation of kether. elevate the arms above the head as if you are touching kether, and take a short step with your left foot at the same time. bring the hands over the head forward as you are completing the step. thrust them out from the level of the eyes horizontally. your arms should be fully extended, fingers straight, palms downward, and your left foot forward. your hands should be pointed toward the banner of the east, or the object you wish to charge or affect. be certain that you sink your head until your eyes look exactly between your thumbs. this way, the points of the fingers and the thumbs and the focus of the eyes will all conv

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

lord (supra, p. 18, whereby the herulian warriors were smitten before their enemies, i am inclined to trace up to "vvuotan: tanta super eos coelitus ira res^jcxit; and again: vae tibi, misera herulia, quae coeiestis domini flecteris ira! conf. egilssaga p. 305: reiffr se rogn ok osinn! wrathful see the gods and 0; and fornald. sog. 1, 501: grainr er ysr osinn, angry is 0. with you. victory was in the eyes of our forefathers the first and highest of gifts, but they regarded wuotan not merely as dispenser of victory; i have to show next, that in the widest sense he represented to them the god to whose bounty man has to look for every other distinction, who has the giving of all superior blessings; and in this sense also hermes (mercury) was to the greeks preeminently sctitcop idcov, giver of

other meaning of the on .yaunir than ciira, attentio, thoul^h the ohg. goiinia, os. goma means both ciua and cpulae, the as. gyniing both cura and nuptiae. 238 other gods. einum, means to inspire with fear or reverence, laxd. saga, p. 130. islend. scig. 2, 155; ek bar oegisliialni yfir alia folki, fornald. sog. 1, 162; hafa oegisliialm i augum, ibid. 1, 406, denotes that terrible piercing look of the eyes, which others cannot stand, and the famous basilisk-glance, ormr i anga, was something similar^ now i find a clear trace of this norse helmet in the ohg. man's name egihelm (trad. fuld. 1, 97; in schannat no. 126, p. 286 eggihelm, i.e. ar/ihelni, identical with the strengthened-vowel form uogihelm, which i am unable to produce. but in the eckenlied itself ecke's costly magic helmet, and e

142, and because with his dark brows he makes signs. this confirmatory lowering of the brows or nodding with the head (veveiv, karaveiecv kvaverjacv eir cx^puai ii. 1, 527. 17, 209) is the regular expression of zeus's will: ke^axfj karavevaofxai, ddavdroicri fieyicrrov rek/jlcop, ii. 1, 524. in refusing, he draws the head back (dvavevei. thor's indignant rage is shown by sinking the eyebrows over the eyes (siga bryunar ofan fyrir 1 0. mi'iller's archseol. p. 515- and aphrodite throws her iri'jx^f xevkcl) round ieneas. tran3. suape. anger. 323 angun, sn. 50, displaying gloomy brows and shaking the beard. obviously the two gods, zeus and donar, have identical gestures ascribed to them for expressing favour or anger. they are the glowering deities, who have the avenging thunder at their comma

o scliepfer fldhtcn mir ein sell, da bi diu dritte saz (the third sat by; diu zerbrachz (broke it: daz was min unheil. but this seems borrowed from the eoman view of breaking off the thread (rumpat, p. 406, note. ottokar makes the schcpferi ains comperront cliier le coutel qu'il ouvlierent chi a metre. then before daybreak the fays depart to a meadow, their place of meeting, for they shun to meet the eyes of men by day. here we see plainly enough the close resemblance of these three fays to the three nonis. the french editor wrongly understands coutel of a cloth spread for the fay; the passage in burciiard of wonns removes all doubt. if maglore be a corruption of mandaglore, mandagloire, as the mandragora is elsewhere called, a close connexion may be established with alrune, ohun. morgue i

divine, is called valkyrja; and it is another most welcome coincidence, that the as. language has retained the very same term ivcelcyrie (wselcyrge, wselcyrre) to english such latin words as bellona, erinnys, alecto, tisiphone, and employs it even for parca and venefica. the cott. ms. vitell. a. 15 has a gloss' wtelcyrigean eagan, gorgoneus: this is translating the greek idea into an as. one; did the eyes of the wffilcyrigean instil horror like the gorgons' heads? i am quite safe in assuming an ohg. walachurid (walachurra; valahusjo would be the gothic form. at the end of the langobardian genealogy we find a man's name walcaiisus another name of the valhjrjur is on. valmeyjar (battle-maids, perhaps also the present norw. valdoger, which hallager 140^ says is guardian-spirit. again, they ar

4 7 INITIATION CEREMONY

ic number is 28 and from it is formed the pass word of the grade which is koch (kaph, cheth) meaning power. it should be lettered separately when given. unto this grade and unto the sephira netzach, the 7th path of the sepher yetzirah is referred. it is called the recondite intelligence and it is so called because it is the refulgent splendor of all the intellectual virtues which are perceived by the eyes of the mind and by the contemplation of faith. the distinguishing badge of this grade, which you will now be entitled to wear, is the sash of a practicus, with the addition of a bright green cross above the violet cross and the numbers 4 and 7 within a circle and a square respectively left and right of its summit, and below the number 37, the numbers 27, 28 and 29 in bright green between

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

uries ago, it was regarded as precious because it was the main preservative of food through the long winter months for early settlers around the globe. in formal magick, it represents the element of earth. in modern protective and banishing rituals, a salt circle is created to keep out harm. many of us still adhere to the old practice of throwing a pinch of spilt salt over our left shoulder 'into the eyes of the devil. salt was also added in the making of holy water to ward off evil and increase physical strength as well as powers of fertility. salt is still added to water in casting a triple circle in more formal magick. on a less formal level, small quantities of salt can be empowered and used for all kinds of domestic protection. to empower salt, pass a clear quartz or crystal pendulum

ABRAMELIN1

tance of such men as our author is always underrated, generally doubted; notwithstanding that like the writing on the wall at belshazzar s feast, their manifestation in the political and historical arena is like the warning of a mene, mene tekel, upharsin, to a foolish and undiscerning world. the full and true history of any adept could only be written by himself, and even then, if brought before the eyes of the world at large, how many persons would lend credence to it? and even the short and incomplete statement of the notable events of our author s life contained in the first book, will be to most readers utterly incredible of belief. but what must strike all alike is the tremendous faith of the man himself, as witnessed by his many and dangerous journeyings for so many years through wi

ome when it is necessary to perform the orations, prayers, and convocations of thy guardian angel, thou shalt have a little child69 of the age of six, seven, or eight years at the most, who shall be clothed in white, the which child thou shalt have washed from head to foot, and thou shalt place upon his forehead a veil of white silk very fine and transparent, which covereth the forehead even unto the eyes; and upon the veil it is necessary to write beforehand in gold with a brush a certain sign made and marked in the manner and order as it will be shown in the third book; the which doth serve to conciliate and to give grace unto the mortal and human creature to behold the face of the angel. he who operateth shall do the same thing, but upon a veil of black silk, and shall put it on in the

ABRAMELIN2

all wish to make use of them, you shall put them between two plates, dishes, or jugs, closed together, on the outside of a window, and before a quarter of an hour shall have passed, you will, find and will have that which you have demanded. but you must clearly understand that with such kind of viands you cannot nourish men for more than two days only; for this food, although it be appreciable by the eyes and by the mouth, doth not long nourish the body, which hath soon hunger again, seeing that this (food) giveth no strength to the stomach. know also that none of these (viands) can remain visible for more than twenty-four hours, the which period being passed, fresh ones will be requisite. chapter xvi (to find and take possession of all kinds of treasures, provided that they be not at all

ABRAMELIN3

tant, but they did not so; in imitation of god himself who chastiseth not unless he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things past and future, which be not however directly opposed to god, and to his most holy will( b) to know all things past and future in general( c) to know things appertaining unto the future( d) to know things appertaining unto the future( e) thi

n you shall wish to make use of them, you shall put them between two plates, dishes, or jugs, closed together on the outside of a window; and before a quarter of an hour shall have passed you will find and will have that which you have demanded; but you must clearly understand that with such kinds of viands you cannot nourish men for more than two days. for this food although it be appreciable by the eyes, and by the mouth, doth not long nourish the body, which hath soon hunger again, seeing that this food gives no strength to the stomach. know also that none of these viands can remain visible for more than c e hours, the which period being passed, fresh ones will be requisite (e) this chapter naturally brings to one s mind the descriptions of the magic feasts in the arabian nights and els

ADEPTUS MINOR INITIATION

all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubeae et aurea cruces before the eyes of any person save for the permission of the chiefs of the order" trapt "i further promise and swear that with the divine permission i will, from this day forward, apply myself to the great work, which is, to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine geniu

ALEE J BOOK OF AIWASS

lucius (light) and aiwass is the appointed messenger. plain talk. straightforward. no more shrouding truth in cryptic, cabalistic, ambiguity. no more pseudo-intellectual book of the law number games with mental masturbators. daemonic poseurs here's a surefire method to detect the veracity of a human claiming to possess a daemonic form; find a recent photo of the individual. stare him straight in the eyes and keep repeating this phrase to him, like a hypnotic command "you have the wisdom to tell a daemon from a mortal" do this for twenty minutes, then completely forget about it. put it out of your mind. go about your routine. within a week, you will discover; 1. if the person is a daemon, the hypnotic command bounces off them and returns to you ninefold. suddenly, you "know" for certain th

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

gainst the passive thought of easing the irritation and disturbance. 17. now i do not believe that there are any rules for doing this that will be any use to you. there are innumerable little tricks that you might try; only it is, as in the case of the posture itself, rather better if you invent your own tricks. i will only mention one: roll the tongue back towards the uvula, at the same time let the eyes converge towards an imaginery point in the centre of the forehead. there are all sorts of holinesses indicated in this attitude, and innumerable precedents on the part of the most respectable divinities. do, please, forget all this nonsense! the advantage is simply that your attention is forced to maintain the awkward position. you become aware sooner than you otherwise would of any relax

nt: 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 my eyes towards the tip of my nose. this, by the way, is not a good practice; one is liable to strain the eyes. but what happened was that i woke up in the night; my hand touched a nose; i immediately concluded that some one was in the room. not at all; i only thought so because my nose had passed away from the region of my observation by the practice of concentrating upon it. 12. the same sort of thing occurs with adequate concentration on any object. it is connected, curiously enough, with the p

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ation, it is hard to mention a genius who had a wife or mistress of even tolerable good character. if he had one, he would be sure to neglect her for a vampire or a shrew. a good woman is too near that heaven of reality which he is sworn to renounce! and this, i suppose, is why i am interested in the woman who has come to sit at the nearest table. let us find out her story; let us try to see with the eyes of her soul! v. she is a woman of no more than thirty years of age, though she looks older. she comes here at irregular intervals, once a week or once a month, but when she comes she sits down to get solidly drunk on that alternation of beer and gin which the best authorities in england deem so efficacious. as to her story, it is simplicity itself. she was kept in luxury for some years by

ALEISTER CROWLEY ACROSS THE GULF

entered in, and for the last time did he perform (though silent) the ceremony. at whose end he lay shrivelled and collapsed, shrunken like an old wineskin; yet his blood availed me nothing. i was icier than before. yet now page 29 gulf.txt indeed was i osiris, for i sent out flames of cold gray glory from my skin, and mine eyes were rigid with ecstasy. yea, by osiris himself, i swear it! even as the eyes of all living men revolve ceaselessly, so were mine fixed! then i shook myself and went forth into the city of memphis, my face being veiled and my steps led by slaves. and there i went into the temples one by one; and i twitched aside my veil, whereat all men fell dead on the instant, and the gods tumbled from their places, and broke in pieces upon the floor. and i veiled myself, and wen

om my fainting lips, every shudder of her soft strong body. i remember the jewelled coils of hair, how they stung like adders as they touched me; the sharp rapture of her pointed nails pressing me, now velvet-soft, now capricious-cruel, now (love-maddened) thrust deep to draw blood, as they played up and down my spine. but i saw nothing; by osiris i swear it! i saw nothing, save only the glare in the eyes of that lost soul that writhed upon the wheel. indeed, as the hangman took out the corpse, we fell back and lay there among the waste of the banquet, the flagons overturned, the napery awry, page 37 gulf.txt the lamps extinct or spilt, the golden cups, chased with obscene images, thrown here and there, the meats hanging over the edge of their bejewelled dishes, their juice staining the wh

ld 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 of the feather, that shall assume his throne and place when the strength of horus is exhausted. so now the service of the gods was to be secret and their magic concealed from men. they were to fall before the eyes of men from their place, and little sewer-rats were to come and mock at them, no man avenging them, and they utterly careless, not striking for themselves. yet was there knowledge of them which an initiate might gain, though so much more difficult, immeasurably higher and more intimate. my life from this moment became highly concentrated upon itself. i had no time either for ascetic pract

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

terrible igigi. his colour is the darkest black. his essence is to be found in lead, in the burnt embers of the fire, and in things of death and of antiquity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their wor

ear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behind the mountains of the scorpion. no word must be changed. these must not be shown to any but the properly instructed. to show them to anyone other is to ask the curse of ninnghizhida on yourself and upon your generations. the book maklu of the burnings: the exorcism of the crown of anu

e southern gate thee i invoke, angel, guardian against the urulu dread city of death, gate of no return! do thou stand at my side! in the names of the most mighty hosts of marduk and enki, lords of the elder race, the arra, do thou stand firm behind me! against pazuzu and humwava, fiends of the southwest winds, do thou stand form! against the lords of the abominations, do thou stand form! be thou the eyes behind me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from

ater of life she appeared before ereshkigal, mistress of death. ereshkigal screamed at her presence. ishtar raised up her arm. ereshkigal summoned nammtar the magician nammtar saying these words she spoke to him go! imprison her! bind her in darkness! chain her in the sea below the seas! release against her the seven annunnaki! release against her the sixty demons! against her eyes, the demons of the eyes! against her sides, the demons of the sides! against her heart, the demons of the heart! against her feet, the demons of the feet! against her head, the demons of the head! against her entire body, the demons the kur! and the demons tore at her, from every side. and the annunaki, dread judges seven lords of the underworld drew around her faceless gods of absu they stared fixed her with th

ALEISTER CROWLEY BOOK OF LIES

and say c?-omicron-iota, thy member, and say omega-phi-alpha- lambda-lambda-epsilon,(14) thy right shoulder, and say iota-c?-chi-upsilon-rho-omicron-c, thy left shoulder, and say epsilon-upsilon-chi-alpha-rho-iota-c- tau-omicron-c; then clasp thine hands, locking the fingers, and cry iota-alpha-omega. advance to the east. imagine strongly a pentagram. aright, in thy forehead. drawing the hands to the eyes, fling it forth, making the sign of horus, and roar chi-alpha-omicron-c. retire thine hand in the sign of hoor pa kraat. go round to the north and repeat; but scream beta-alpha-beta-alpha-lambda-omicron-nu. go round to the west and repeat; but say epsilon-rho-omega- c. go round to the south and repeat; but bellow psi-upsilon-chi-eta. completing the circle widdershins, retire to the centre

ALEISTER CROWLEY BOOK OF THE LAW

lack. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. ii,53: fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. but i will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but i lift thee up. ii,54: nor shall they who cry aloud their folly that thou meanest nought avail; thou shall reveal it: thou availest: they are the slaves of because: they are not of me. the stops as thou wilt; the letters? change them not in style or value!

ailure is a key also. and abrahadabra. it shall be his child and that strangely. let him not seek after this; for thereby alone can he fall from it. iii,48: now this mystery of the letters is done, and i want to go on to the holier place. iii,49: i am in a secret fourfold word, the blasphemy against all gods of men. iii,50: curse them! curse them! curse them! iii,51: with my hawk s head i peck at the eyes of jesus as he hangs upon the cross. iii,52: i flap my wings in the face of mohammed& blind him. iii,53: with my claws i tear out the flesh of the indian and the buddhist, mongol and din. iii,54: bahlasti! ompehda! i spit on your crapulous creeds. iii,55: let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! iii,56: also for beauty s sake

ALEISTER CROWLEY LIBER 777

more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the

dium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

re, body of desire, fine body, scin-laeca and numberless other names is naturally fitted to perceive objects of its own class. in particular, the phantoms of the astral plane. 144 there is some sort of vague and indeterminate relation between the astrals and the materials; and it is possible, with great experience, to deduce facts about material things from the astral aspect which they present to the eyes of the body of light<planes; as in the case of an anglo-indian's liver and this temper. the relation appears "vague and indeterminate" only in so far as one happens to be ignorant of the laws which state the case. the situation is analogous to that of the chemist before the discovery of the law of "combining weights, etc

the two, you begin by imagining a shape resembling yourself standing in front of you. do not say "oh, it's only imagination" the time to test that is later on, when you have secured a fairly clear mental image of such a body. try to imagine how your own body would look if you were standing in its place; try to transfer your consciousness to the body of light. your own body has its eyes shut. use the eyes of the body of light to describe the objects in the room behind you. don't say "it's only an effort of subconscious memory. the time to test that is later on. as soon as you feel more or less at home in the fine body, let it rise in the air. keep on feeling the sense of rising; keep on looking about you as you rise until you see landscapes or beings of the astral plane. such have a qualit

sense of these words is to be sought in the numeration thereof, thy right shoulder, and say gr:iota-sigma-chi-upsilon-rho-omicron-sigma, thy left shoulder, and say gr:epsilon-upsilon-chi-alpha-rho-iota-sigma-tau-omicron- sigma; then clasp thine hands, locking the fingers, and cry gr:iota-alpha-omega. advance to the east. imagine strongly a pentagram, aright, in thy forehead. drawing the hands to the eyes, fling it forth, making the sign of horus and roar gr:theta-eta-rho-iota-omicron-nu. retire thine hand in the sign of hoor-paar- kraat. go round to the north and repeat; but say nuit. go round to the west and repeat; but whisper babalon. go round to the south and repeat; but bellow hadit. completing the circle widdershins, retire to the centre and raise thy voice in the paian, with these

rtake thee. picture the process of death, applying always to thyself (a useful preliminary practice is to read textbooks of pathology, and to visit museums and dissecting-rooms) 2. continue this practice until death is complete; follow the corpse through the stages of embalming, wrapping and burial. 3. now imagine a divine breath entering thy nostrils. 4. next, imagine a divine light enlightening the eyes. 5. next, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power, and employ this to the impregnatio

eathe in deeply through the nostrils, imagining the name of the god desired entering with the breath (c) let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet (d) the moment that it appears to touch the feet, quickly advance the left foot about 12 inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the god horus<equinox reference has "illustration in vol. i. no. 1 'blind force, and at the same time imagine the name as rushing up and through the body, while you breathe it out through the nostrils with the air which has been till then retained in the lungs. all this must be done with all the force of which you

io, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, gr:iota-alpha-omega (iii. extend the arms in the form of a cross, and say "the sign of osiris slain (see illustration (iv. raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis (see illustration (v. raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon (see illustration (vi. cross the arms on the breast, and bow the head and say "the sign of osiris risen (see illustration. 382 (vii. extend the arms again as in (iii)

to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness. it is unfortunate that these terms are so vague. but at least

ALEISTER CROWLEY MAGICK WITHOUT TEARS

s it is of the essence of all theory; and almost all the various rules and regulations are aimed at securing adeptship in this matter. all the subsidiary work- awareness, onepointedness, mindfullness and the rest- is intended to train you to this. all the greetings, salutations "saying will" periodical adorations, even saying "apo pantos kakodaimonos" with a downward and outward sweep of the arm, the eyes averted, when one sees a person dressed 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 r

e boasted that he could foretell the future, which my bolshevik friend ridiculed. the next day the shaman took him to a cave in the side of a hill in which there was a big transparent block of ice enclosing the naked body of a man- a white man, not a native- apparently about thirty years of age with no sign of a wound anywhere. the man's head, which was clean-shaven, was outside the block of ice; the eyes were closed and the features were european. the shaman then lit a fire and burnt some leaves, threw powder on them muttering incantations, and there was a heavy aromatic smoke. he said in russian to the bolshevik 'ask what you want to know' the bolshevik spoke in german; he was sure that the shaman knew no german, but he was equally sure he saw the lips move and heard it answer, clearly

lly all government departments. the minimum of organization is desirable; all artificial doctrinaire multiplication of works which produce no wealth is waste; and for many reasons (some absurd, like "social position) tend to create fresh magic without tears get any book for free on: www.abika.com 278 unnecessary necessities. ad infinitum, like the fleas in the epigram! when laws are reasonable in the eyes of the average man, he respects them, keeps them, does his best to maintain them; therefore a minute police force, with powers strictly limited, is adequate to deal with the almost negligibly small criminal class. a convention is laudable when it is convenient. when laws are unjust, monstrous, ridiculous, that same average man, will he-nill he, becomes a criminal; and the law requires a t

ALEISTER CROWLEY MEDITATION

that moses saw, the image of the most high. this lamp hangeth above the altar, it hath no support from below; its light illumines the whole temple, yet upon it are cast no shadows, no reflections. it cannot be touched, it cannot be extinguished, in no way can it change; for it is utterly apart from all those things which have complexity, which have dimension, which change and may be changed. when the eyes of the magus are fixed upon this lamp naught else exists. the instruments lie idle on the altar; that light alone burns eternally. the divine will that was the wand is no more; for the path has become one with the goal. the divine understanding that was the cup is no more; for the subject and object of intelligence are one. the divine reason that was the sword is no more; for the complex

ALEISTER CROWLEY SEPHER SEPHIROTH

body *mc( divination; witchcraft *msq 761 ruin, destruction, sudden death *ns) 762 a structure; mode of building *nynb apertures *mybqn 764 gracious, obliging, indulgent *nwnx brains *nyxwm 765 and god blessed them myhl) mt) krbyw 766 they of the world *mlw( ymy 767 the elders (deut. 21:19 *mynqz demons; injurers *myqyzm 768 coppery, brassy yt#xn the high priest *lwdg nhk 770 going forth (said of the eyes of hwhy; lit. fem. gwanderers h) tw++w#m unfruitful, barren trq( strengthening *nykm a name of god *n( points, pricks, dots *mydwqn giants *mylpn thine enemy *kr( 771 the bearded countenance: a title of tiphareth nypn) ry# 772 seven years myn (b# 773 the stone (or stone channel) of drinking hyt#h nb) high priest *lwdgh nhk 774) the daughter of seven (b# tb an oak; hardness *nswx pleasure

ALEISTER CROWLEY THE HEART OF THE MASTER

www.abika.com 3 because i am a soldier. but of what captain, in what war? i cannot guess. there is but a dim shape as of some disaster long, oh! very long ago- the dusty memory of some leader who failed, some plan that broke its spine- i am sure of this: that all discipline is done, all courage quashed, all purpose perished. behind me- strange- the gloom is less obscure than in the east to which the eyes yearn feebly. do i feel it by instinct- the form of a vast pyramidal hill of stark black rock? i am too weary to turn my head to look. all of a sudden, far behind me, far beyond that crest, if it be one, rings out a voice, clear, firm, courageous, confident. it is a soldier's voice, the accent of command, the valour of manhood. none can mistake- i am assured- that ringing call. truth, vic

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

new aeon will have a foundation of happy women: a woman under tabu is loathsome to life, detested by her fellows, and wretched in herself. the student should study in liber aleph and liber 418, the connection between 'modesty' and the attitude of the "black brothers. al ii,53 "fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. but i will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but i lift thee up" the old comment 53. but the prophet again disliked the writing. the god comforted him. also he prophesied of his immediate future, which was fulfiled, and is still being fulfilled at the time (an v. sun in 20 degrees cancer) of this writing

abramelin: take eight parts of oil of cinnamon, four of oil of myrrh, two of oil of galangal, seven of olive oil weh note: this is not the recipe given in abramelin, though it seems at first correct. that recipe took the proportions from the dry ingredients. if the essential oils are used instead at the same proportion, the mixture will be much too strong. in fact, the oil of cinnamon may injure the eyes or raise blisters if used at this strength. al iii,24 "the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what" the new comment a: menstrual blood. b: possibly "dragon's blood. these two kinds of 'blood' are not to be confused. the student sho

men' because it makes every man his own god. we may then take it that this solar-phallic ra ha is each man himself. as each independent cell in our bodies is to us, so is each of us to heru-ra-ha. each man's 'child'-consciousness is a star in the cosmos of the sun, as the sun is a star in the cosmos of nuith. al iii,50 "curse them! curse them! curse them" al iii,51 "with my hawk's head i peck at the eyes of jesus as he hangs upon the cross" the new comment we are to consider carefully the particular attach of heru ra ha against each of these 'gods' or prophets; for though they be, or represent, the magi of the past, the curse of their grade must consume them. thus it is the eyes of 'jesus- his point of view- that must be destroyed; and this point of view is wrong because of his magical ge

ALEISTER CROWLEY THE SWORD OF SONG

or story of a previous incarnation of the buddha. brahmadatta reigned 120,000 years. 2 the sun. 3 the moon. 4 perdurabo. crowley s motto. now it came to pass that after many years he looked upon his love, the bride of his heart, the rose of his garden, the jewel of his rosary; and behold, the olive loveliness of smooth skin was darkened, and the flesh lay loose, and the firm breasts drooped, and the eyes had lost alike the glream of joy and the sparkle of laughter and the soft glow of love. and he was mindful of his word, and said in sorrow, here is then a change indeed! and he turned his thought to himself, and saw that in his heart was also a change: so that he cried, who then am i? and he saw that all this was sorrow. and he turned his thought without and saw that all things were alike

ALEISTER CROWLEY EQ I 1

d of jesus shall we have the rationalist accepting as truth the word of darwin. but what of the true man of science? say you; those doubting men who silently work in their laboratories, accepting no theory, however wonderful it may be, until theory has given birth to fact. we agree- but what of the magi? answer we; the few fragments of whose wisdom which escaped the christian flames will stand in the eyes of all men as a wonder. it was the christians who slew the magic of christ, and so will it be, if they are allowed to live, qualities of character he as singularly defective- if indeed he were hypocrite, adulterer, eccentric, or lunatic. home we come again, then, to the old and last resort of certitude- namely the common assent of mankind, or of the competent by instruction and training a

n the sloping side of the mountain; and when the moon is up he departs, speeding to his sister the sorceress to seek of her balsams and herbs wherewith to stanch his wound and to soothe the burning scratches of the wolf's claws. there under the stars, whilst the bats circle around the moon, and the toad hops through the thicket, and the frogs splash in the mere, he whispers to her, how green were the eyes of the wild wolf, how sharp were his claws, how white his teeth and then, how the entrails wriggled on the ground, and the pink brains bubbled out their blood. then both are silent, for a great awe fills them, and they crouch trembling amongst the hemlock and the foxgloves. a little while and she arises, and, pulling her black hood over her head, sets out alone through the trackless fores

; and blasts of fire pour from my nostrils, and bathe the land of dreams in the radiance of my glory. and in the west the lid of mine eye drops- down smites the night of reckoning and destruction, that night of the slaughter of the evil, and of the overthrow of the wicked, and the burning of the damned. robed in the flames of my mouth, i compass the heavens, so that none shall behold me, and that the eyes of men shall be spared the torture of unutterable light "devourer of millions of years" is my name "lord of the flame" is my name; for i am as an eye of silver set in the heart of the sun. thou spreadest the locks of thine hair before thee, for i burn thee; thou shakest them about thy brow, so that thine eyes may not be blinded by the fire of my fury. i am he who was, who is, and who will

the wanton, yet though filled with all the itchings of lust, she must in no wise forfeit the purity of her virginity; for the foundations of the temple are indeed set between day and night, and the scaffolding thereof is as an arch flung between heaven and hell. for if she who is a virgin become but as a common strumpet, then she indeed falls and rises not, becoming in her 217 fall but a clout in the eyes of all men, a foul rag wherewith to sop up the lusts of flesh. so, verily, if she who being a courtesan, becometh as an untouched virgin, she shall be considered as a thing of naught, being both sterile and loveless; for what profit shall she be to this world who is the mother of unfruitfulness? but she who is both crimson and white, a twisted pillar of snow and fire, soothing where she b

he became as a daughter of this world, as a child of god begotten in the heart of man. and her hair swept around and about me, in clouds of gold, and rolled over me, as sunbeams poured out from the cups of the noon. her cheeks were bright with a soft vermilion of the pomegranate mingling with the whiteness of the lily. her lips were half open, and her eyes were deep, passionate, and tremulous, as the eyes of the mother of the human race, when she first struggled in the strong arms of man; for i was growing strong in her strength, i was becoming a worthy partner of her glory. then she clung to me, and her breath left her lips like gusts of fire mingled with the odours of myrtle; and in mine arms she sang unto me her bridal song "come, o my dear one, my darling, let us pass from the land of

ALEISTER CROWLEY EQ I 5

rtake thee. picture the process of death, applying always to thyself (a useful preliminary practice is to read textbooks of pathology, and to visit museums and dissecting-rooms) 2. continue this practice until death is complete; follow the corpse through the stages of embalming, wrapping and burial. 3. now imagine a divine breath entering thy nostrils. 4. next, imagine a divine light enlightening the eyes. 5. next, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves 10 and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power, and employ this to the impregna

through the weary web of wrath. 61 then, in the midst, behold that blaze of burnished gold imperishable, set with adamant and jet; and by the obscene head we hailed him baphomet. hail to the master, hail! lord of the sabbath! baal! i kiss thy feet, i kiss thy knees- and this- and this- till i am lifted up to the incorporeal byss. till here alone exalted i gaze beneath the vaulted forehead, within the eyes wherein such wonder lies, the incommensurable gain, the pagan prize. we are thy moons an suns, thy loyal knights and nuns, who tread the dance around thine altar, with the sound of death-sobs echoing through the immemorial ground. o glee! the price to pay! swear but our souls away! and we may gain the goal that all the wise extol- the world, the flesh, the devil, weighed against a soul. 6

ALEISTER CROWLEY EQ I 5

not avail in this. and i said to him: who shall avail? and he answered me: i know not. but the dagger of penance thou shalt temper seven times, afflicting the seven courses of thy soul. and thou shalt sharpen its edge seven times by the seven ordeals (one keeps on looking round to try to find something else because of the terror of it. but nothing changes at all. nothing but the empty throne, and the eyes, and the avenue of pillars) and i said to him: o thou that art the first countenance before time; thou of whom it is written that "he, god, is one; he is the eternal one, without equal, son or companion. nothing shall stand before his face; all we have heard of thine infinite glory and holiness, of thy beauty and majesty, and behold! there is nothing but this abomination of desolation. he

because i lie in speaking his thoughts. he goes on, nothing stops him; and the muttering comes so fast that i cannot hear him at all. now the muttering has ceased, or is overwhelmed by the bells, and the bells in their turn are overwhelmed by the whirring, and now the whirring is overwhelmed by the silence. and the blue light is gone, and the throne and the pillars are returned to blackness, and the eyes of him that sitteth upon the throne are no more visible. i seek to go up close to the throne, and i am pushed back, because i cannot give the sign. i have given all the signs i know and am entitled to, and i have tried to give the sign that i know and am not entitled to, but have not the necessary appurtenance; and even if i had, it would be useless; for there are two more signs necessary

ppeareth a great host of angels. their backs are turned towards me, but i can see how tremendous are their arms, which are swords and spears. they have wings upon their helmets and their heels: they are clad in complete armour, and the least of their swords is like the breaking forth of a tremendous 87 storm of lightning. the least of their spears is like a great water-spout. on their shields are the eyes of tetragrammaton, winged with flame- white, red, black, yellow and blue. on their flanks are vast squadrons of elephants, and behind them is their meteor- artillery. they that sit upon the elephants are armed with the thunderbolt of zeus. now in all that host there is no motion. yet they are not resting upon their arms, but tense and vigilant. and between them and me is the god shu, whom

st thou put thine arms about her neck, and ask for understanding; for thou hast all these, and they avail thee not. despair! despair! then i took the flaming sword, and i let it loose against typhon, so that his head was cloven asunder, and the black triangle dissolved in lightnings. 157 but as he parted his voice broke out again: nor canst thou win her with the sword, for her eyes are fixed upon the eyes of him in whose hand is the hilt of the sword. despair! despair! and the echo of that cry was his word, which is identical, although it be diverse: nor canst thou win her by the serpent, for it was the serpent that seduced her first. despair! despair (yet he cried thus as he fled) i am leviathan, the great lost serpent of the sea. i writhe eternally in torment, and i lash the ocean with m

ALEISTER CROWLEY EQUINOX EQ I 1 2

ems so unimportant; one is inclined to despise it. hence i enter it in the record as a corrective. 79 3. if others are to read this, i should like them to see that elaborate codes of morality have nothing to do with my system. no question of sin and grace ever enters it. if a chemist wants to prepare copper sulphate from its oxide, he does not hesitate on the ground that sulphuric acid, thrown in the eyes, hurts people. so i use the moral drug which will produce the desired result, whether that drug be what people commonly call poison or no. in short, i act like a sensible man; and i think i deserve every credit for introducing this completely new idea into religion. 12.25. that function of my brain which says "you ought to be willing adonai" sometimes acts. but i am willing him! it is so

also the kingdom of heaven. 124 and now (12.57) john st. john will turn himself to sleep, invoking adonai. 1.17. can neither sleep nor concentrate. instead grotesque "astral" images of a quite base gargoylish type. i suppose i shall have to pentagram them off like a damned neophyte."je m'emmerde! 3.8. praise the lord, i wake! if that can be called waking which is a mere desperate struggle to keep the eyes open. 3.18. pranayama all wrong very difficult. rose, washed, drank a few drops of water.(n.b. to-night have drunk several times, a mouthful at a time; other nights, and days, no. all entries into body recorded duly. 3.30. have done 10 breath-cycles; am quite awake. it will therefore now be lawful again to sleep. 8.12. awoke at 7.40, read a letter which arrived, and tried quite vainly to

ALEISTER CROWLEY EQUINOX EQ I 2 2

my clamorous dithyrambs like a stain on the shield of the sky. with blood and censer and song i rent the mysterious veil: my eyes gaze long and long on the deep of that blissful bale. my cold grey kisses awake from the silence of utmost eld the grey cold slime of the snake that her beautiful body held. but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon

as we work; very well then; science is a part of this series, and so is magic, and so are cows and angels, and so are landscapes, and so are visions; and the difference between these existences is the difference which lies between a cheesemonger and a poet, between a blind man and one who can see. the clearer the view the more perfect the view; the clearer the vision the more perfect the vision. the eyes of a hawk are keener than those of an owl, and so are a poet's keener than those of a cheesemonger, for he can see beauty in a ripe stilton whilst the latter can only see two-and- sixpence a pound. a true vision is to awakenment as awakenment is to a dream; and a perfectly clear co-ordinate vision is so nearly perfect a reality that words cannot be found in which to translate it, yet it m

ALEISTER CROWLEY EQUINOX EQ I 2 3

snare, moaning thy mystical name till my tongue is torn and bleeding! have i not gilded my nails and painted my lips with vermilion? yea! thou art i; the deed awakes: thy lightning strikes, thy thunder breaks wild as the bride that wails in the bridegroom's plumed pavilion! aleister crowley 352 the man-cover the man-cover1 i the flesh of the neck was much swollen, the little legs somewhat stiff; the eyes wore a sad and tired expression. i am referring to a pigeon. the swollen neck was hidden by a soft grey down, the legs still held their burden, the eyes looked ahead- yet the symptoms of fatigue were apparent to a connoisseur of pigeons. and i am that. once upon a time i was the happy proprietor of hundreds of carrier-pigeons. misfortune and a short acquaintance with some faddists caused

in the original text "and like a ghost she glimmers on to me" apart from the villainous cacophony and bad taste of the wording, the vision is true enough; i was once young myself, in a park- and the rest of it; and that is exactly the vision. but what a point of view! the young gentleman must certainly have been a curate. at such moments the heart should race, the veins swell, the breath quicken, the eyes strain, the foot- not a word of the struggle not to show impatience, the tenseness of the whole being of a man! no! this is indeed a glimmering ghost, a bloodless, vacant phantom. note, too, the degradation of the symbols. to compare a girl to a "ghost; to disenchant the glow and glamour of her to a "glimmer" to compare a volcano in eruption to the puffing of a steam-engine; the sun in he

ALEISTER CROWLEY EQUINOX EQ I 2

f 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 words that hides the face of the beloved; and those who are offended because my passion for the beloved is too virile and eager to suit their awe; perhaps they forget that passion means suffering. but let them know that my beloved is mine and i am his; he feedeth among the lilies. 10 liber o vel manvs et sagittae svb fi

e in deeply through the nostrils, imagining the name of the god desired entering with the breath("c) let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet. 17("d) the moment that it appears to touch the feet, quickly advance the left foot about 12 inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the god horus<"see" illustration in vol. i. no. 1 "blind force> and at the same time imagine the name as rushing up and through the body, while you breathe it out through the nostrils with the air which has been till then retained in the lungs. all this must be done with all the force of which you are capable("e) then withdra

ther. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao. 22 (iii) extend the arms in the form of a cross, and say "the sign of osiris slain("see" illustration (iv) raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis("see" illustration (v) raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon("see" illustration (vi) cross the arms on the breast, and bow the head and say "the sign of osiris risen("see" illustration (vii) extend the arms again as in (iii) a

to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness" it is unfortunate that these terms are so vague. but at least

3. let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usually be the great difficulty of the operation. 4. let him then cause that imagined figure to rise in the air to a great height above the earth. 5. let him then stop and look about him (it is sometimes difficult to open the eyes) 6. probably he will see figures approaching him, or become conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught. 7. let him travel about at will, either with or without guidance from such figure or figures. 27 8. let him further employ such special invocations as will cause to appear the parti

fortably; it is perhaps best to begin in the dark. imagine as strongly as possible your own figure standing in front of you. transfer your consciousness to that figure, so that you look down upon your physical body in the chair. this is usually the one difficulty) feeling perfectly at home in your imagined body, let that body rise through the air to a great height. stop. look around you. probably the eyes of your "astral" body will be closed. it is sometimes difficult to open them. you will then perceive all sorts of forms, varying as you travel about. their nature will depend almost entirely on your power of control. some people may even perceive the phantoms of delirium and madness, and truly go mad from fear and horror. let the "astral" body return and sit down, coinciding with the phys

ALEISTER CROWLEY EQUINOX EQ I 3 2

cealment and a guard. o thou, binah, ihvh alhim, aima, ama, lady of darkness and of mystery; moon of the conceal d; divine light that rulest in thine own deep gloom: thy power i invoke. come unto me and dwell within me, that i also may have poser and control, even i, over this shroud of darkness and of mystery. and now i conjure thee, o shroud of darkness and of mystery, that thou conceal me from the eyes of all men, from all things of sight and sense, in this my present purpose: which is. o binah, ihvh alhim, ama, aima, thou who art darkness illuminated by the light divine, send me thine archangel tzaphquiel, thy legions of aralim, the mighty angels, that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of

d of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of darkness and of mystery, who hast well served my purpose, that thou now depart unto thine ancient ways. but be ye very instant and ready, when i shall again call ye, whether by a word or a will, or by this great invocation of your powers, to come quickly and forcibly to my behest, again to shroud me from the eyes of men! and now i say unto ye, depart in peace, and with the blessing of god the vast and shrouded one: and be ye very ready to come when ye are called! it is finished! 278 these rituals being completed, p. left mexico d.f, and in the first days of the new year of 1901 he journeyed to ixtaccihuatl. some time before this he had been joined by his friend d.a, and with him he travelled to co

ALEISTER CROWLEY EQUINOX EQ I 3 3

he constitution of a person who can persuade himself that the best athletic training is stark starvation, that tobacco is poison, alcohol fatal in doses of three drops, and the use of the reproductive faculties under any circumstances tantamount to suicide "la grande hyst rie" i say, is sufficient to explain anything. a sufferer is capable of assisting the medium to cheat, and of throwing dust in the eyes of his fellow-observers, entirely unconscious that he is doing so, under the spell of his morbid perversity. we hope shortly to publish studies, not of the phenomena alleged to be produced by mediums, but of the mental make-up of those investigators who allege them to be genuine. we must be understood to refer only to material phenomena; we have no doubt concerning the mental and moral ph

llowed the furies to play havoc with my brains i received the following letter; and that is why i know so much. for the very reason of its strangeness i felt at once that it could be the work of no practical joker. the mysterious part of the adventure can, i believe, be solved without much difficulty "dear sir" it ran "you do not know me; but i know you. i have followed you through the world with the eyes of my spirit. i once saw in the window of a paris photographer a portrait of yours which arrested my attention, and since that day your personality has been the constant, though not unpleasant, obsession of my life. i am perfectly acquainted with you and your life, your work and moods and ways of living. i came to england a few weeks ago and i saw you. to-day i write. i am aware that you

is but as the glimpse of a rainbow through a storm of blinding snow. 10. o thou steel-girdered mountain of mountains, thou crested summit of majesty! yea, as i climb thy grandeur, i find i have but surmounted one mote of dust floating in a beam of thy glory. 11. o thou empress of light and of darkness, thou pourer-forth of the stars of night! yea, as i gaze upon thy countenance, mine eyes are as the eyes of a blind man smitten by a torch of burning fire. 12. o thou crimson gladness of the midnight, thou flamingo north of brooding light! yea, as i rise up before thee, my joy is but as a raindrop smitten through by an arrow of the western sun. 13. o thou golden crown of the universe, thou diadem of dazzling brightness! yea, as i burn up before thee, my 11 light is but as a falling star betw

ou mighty one, thou creator of all things, i renounce unto thee the goatish ache of the years, and the cryptic books, and all the majesty of their enshrouded words; so that i may be entangled in thy wordless wisdom, and be consumed in the unutterable joy of thine everlasting rapture. 14 10. o my god, thou mighty one, thou creator of all things, i renounce unto thee the wine-cups of merriment, and the eyes of the wanton bearers, and all the lure of their soft limbs; so that i may be made drunk on the vine of thy splendour, and be consumed in the unutterable joy of thine everlasting rapture. 11. o my god, thou mighty one, thou creator of all things, i renounce unto thee the hissing of mad waters, and the trumpeting of the thunder, and all thy tongues of dancing flame; so that i may be swept

ALEISTER CROWLEY EQUINOX EQ I 3

om this cavern of frozen shadows, and when, the interior phantasmagoria being dissipated, i came to myself, i experienced a greater degree of weariness than prolonged and difficult work has ever caused me" it is, in fact, at this period of the intoxication that is manifested a new delicacy, a superior sharpness in each of the senses: smell, sight, hearing, touch join equally in this onward march; the eyes behold the infinite; the ear perceives almost inaudible sounds in the midst of the most tremendous tumult. it is then that the hallucinations begin; external objects take on wholly and successively most strange appearances; they are deformed and transformed. then_ the ambiguities, the misunderstandings, and the transpositions of ideas! sounds cloak themselves with colour; colours blossom

was not without a certain admiration that i once listened to the paradox of an officer who told me of the cruel operation undergone by a french general at el-aghouat, and of which, despite chloroform, he died. this general was a very brave man, and even something more: one of those souls to which one naturally applies the term "chivalrous" it was not, he said to me, chloroform that he needed, but the eyes of all the army and the music of its bands. that might have saved him. the surgeon did not agree with the officer, but the chaplain would doubtless have admired these sentiments. it is certainly superfluous, after all thee considerations, to insist upon the moral character of hashish. let me compare it to suicide, to slow suicide, to a weapon always bleeding, always sharp, and no reasonab

lion in the twinkling of an eye. nay! for time will burst as a bubble between your lips; and, seeing and understanding, space will melt as a bead of sweat upon your brow and vanish! dare to will and will to know, and you will become as great as, and even greater than, apollonius, flamel or lully; and then know to keep silence, lest like lucifer you fall, and the brilliance of your knowledge blind the eyes of the owls that are men; and from a great light, spring a great darkness; and the image survive and the imagination vanish, and idols replace the gods, and churches of brick and stone the mysteries of the forests and the mountains, and the rapture which girds the hearts of men like a circle of pure emerald light. the great seeming miracles of life pass by unheeded. birth and generation a

tition between two worlds. 4 "doctrine and ritual of magic" pp. 194, 195. 5 instructor. all faculties and all senses should share in the work; nothing in the priest of hermes has the right to remain idle; intelligence must be formulated by signs and summed by characters or pantacles; will must be determined by words, and must fulfil words by deeds; the magical idea must be rendered into light for the eyes, harmony for the ears, perfumes for the sense of smell, savours for the palate, objects for the touch; the operator, in a word, must realise in his whole life what he wishes to realise in the world without him; he must become a "magnet" to attract the desired thing; and when he shall be sufficiently magnetic, he must be convinced that the thing will come of itself, and without thinking of

ligence in his body, lay the blade of his sword thrice on the da th point of his neck, and pronounce with his whole will the words "so help me the lord of the universe and my own higher soul" 161 let him then rise facing east, and stand for a few moments in silence, raising his left hand open, and his right hand holding the sword of art, to their full lengths above his head: the head thrown back, the eyes lifted upwards. thus standing let him aspire with his whole will towards his best and highest ideal of the divine. k. then let the aspirant pass unto the north, and facing east solemnly repeat the oration of the hierophant, as before endeavouring to project the speaking conscious self to the place of the hierophant (in this case the throne of the east. then let him slowly mentally formula

ALEISTER CROWLEY EQUINOX EQ I 4 2

twelve meditations the number of breaks may be identical, yet the class of the breaks, much more so than the actual number, will tell the meditator, more certainly than anything else, whether he has progressed or has retrograded. thus at first, should the meditator practise with his eyes open, the number of breaks will in their swift succession form almost one unbroken interruption. again, should the eyes be closed, then the ears detecting the slightest sound, the flow of the will will be broken, just as the faintest zephyr, on a still evening, will throw out of the perpendicular an ascending column of smoke. but presently, as the will gains power, the sense of hearing, little by little, as it comes under control, is held back from hearing the lesser sounds, then the greater, and at length

chfork (also of white-hot iron, thrust it into my writing side, and hurled me shrieking into the fiery cradle. i sought in my torture to scale the bars; they slipped from my grasp and under my feet like the smoothest icicles. through increasing grades of agony i lay unconsumed, tossing from side to side with the rocking of the dreadful engine, and still above me pealed the chant of blasphemy, and the eyes of demoniac sarcasm smiled at me in mockery of a mother's gaze upon her child "let us sing him" said one of the fiends to the other "the lullaby of hell" the blasphemy now changed into an awful word-picturing of eternity, unveiling what it was, and dwelling with raptures of malice upon its infinitude, its sublimity of growing pain, and its privation of all fixed points which might mark it

e inferno of industrialism. so also thompson, impotent from abuse of opium, reviles shelley and byron for virility "o che sciagura essere senza cog- dirt, dogma, drugs! what wonder and what hope lies in the soul of man if from such ingredients can be distilled such wine as "the dream tryst" requiescat in pace. let the flowers grow on thompson's grave; let none exhume the body! a. quiller, jr. 292 the eyes of st. ljubov: de la ratiboisiere's account of the typhlosophists of south russia by j. f. c. fuller and george raffalovich the eyes of st. ljubov i "tell it us! o tell us it" elph nor pistouillat de la ratiboisi re, the master magician, hearkened unto his disciples, who sat cross-legged around his incense-bowl. his lips parted in that unapeable grin of his, and he stopped his nostrils aw

h russia. boy and girl they were still; but, as it were, they unwittingly founded a strange sect of self-mutilated followers, and, being the only man alive who witnessed the beginnings thereof, i will undertake to keep you interested for more than sixteen minutes with their history" the room was now darkened, and three large globes of crystal, set under the rays of a lamp, stood alone, attracting the eyes. the first globe was limpid and colourless, the second was of the palest amethyst, the third of a rich yellow. worlds were revolving within. then elph nor broke the silence again "she was a little girl and he was a little boy" 295 "she looked like a penny toy" murmured the neptunian of the party. none of the others smiled, for the ancient was already beginning "per illud nomen per quod so

t was her turn to don the blinding apparel. but there were different from his, the empty shells he fixed under her eyebrows! ljubov felt no pain, rather an exquisite sensation of physical "bien- tre" of wondrous languor. ay, but a few minutes later, the sun and moon and stars had lost their beauty for her. there were two large cavities under her eye- lids. the force within the nutshells had drawn the eyes out of them. the man ran away, carrying a treasured little box, and no more was ever heard of him in those parts. iv "what boots it to tell of the long, awful days of darkness through which poor little ljubov lived before she grew accustomed to her blindness? i am not a medical philosopher; i like home and comfort far too much. if i journey, i must needs travel in state,and my staff inclu

drive to drink- or to murder, but she had not done so; she had only driven some of them to suicide, and some even to the loss of their self-respect. the man who stole eyes was one of these. without going into their respective or joint history let it be simply recorded that the proud collector of ocular jewels made present to the lady of a pair of magnificent ear-rings- which were none other than the eyes of little ljubov set in gold. when the lady came to stay at the country house on the outskirts of the village, she wore her jewels. the simple peasants fell to gossip. the eyes they took for two weird precious stones resembling lapis lazuli. one of them spoke of his meeting with the lady before poor blind little piotr, who listened intently. i will now, my friends, give you- nay, lend you

our villain, the man who bought and stole eyes, must have done his job very properly indeed, for ljubov, who, in a vain attempt to see that which was shewn her, had open wide the dark cavities under her eyebrows. well, i suppose the eye touched a still sensitive nerve. no sooner had it done so than she uttered an exclamation "i see! piotr, i see! i see" and helping herself now, she rapidly unset the eyes from their golden crown and thrust them where they ought to have been all that time. miracle of miracles! she saw as you and i do. she saw poor little piotr who stood before her, almost out of his mind, sharing her excitement. she took his hand, drew him to her and kissed his forehead. then she wept for a long time. finally, she sat down by him and told him of her new sensations. vi but t

ALEISTER CROWLEY EQUINOX EQ I 4 3

e of syria's noon! the eternal roll eternally beat out its monotonic tune. sir palamede the saracen a dreadful vision here espied, a sight abhorred of gods and men, between the limit of the tide. the dead man's tongue was torn away; the dead man's throat was slit across; there flapped upon the putrid prey a carrion, screaming albatross. 3 so halted he his horse, and bent to catch remembrance from the eyes that stared to god, whose ardour sent his radiance from the ruthless skies. then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld t

hen a year and day are done sir palamedes is aware of blue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. 6 but oh! the eyes of shame! beneath the tall pavilion's sapphire shade there sport a band with wand and wreath, languorous boy and laughing maid. and in the centre is a sight of hateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimm

like hell's? what fury guides the maniac beast without a rein? 16 who is the naked man that spurs a charger into camelot, his face like christ's? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 17 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the kin

ALEISTER CROWLEY EQUINOX EQ I 4

amsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis bendick 277 xiv ehe! by george raffalovich 281 half-hours with famous mahatmas. no. i. by sam hardy 284 the thief-taker. by aleister crowley 291 review 292 the eyes of st. ljubov. by j. f. c. fuller and george raffalovich 293 midsummer eve. by ethel archer 310 the poetical memory 311 adela 314 the three worms. by edward storer 317 the felon flower. by ethel archer 325 the big stick 327 glaziers' houses 346 in the temple. by victor b. neuburg 352 "special supplement" the high history of sir palamedes the saracen knight and of his following the questin

ys "they call him indra, mitra, varuna, agni, and he is heavenly nobly-winged garutm n. to what is one, sages give many a title: they call it agni, tama, m tirisvan."15 55 thus we find that "duality" in the east is synonymous with "a mere matter of words,"16 and further, that, when anything is (or can be) describe by a word or a name, the knowledge concerning it is avidy "ignorance" no sooner are the eyes of a man opened17 than he sees "good and evil" and becomes a prey to the illusions he has set out to conquer. he gets something apart from himself, and whether it be religion, science, or philosophy it matters not; for in the vacuum which he thereby creates, between him and it, burns the fever that he will never subdue until he has annihilated both.18 god, immortality, freedom, are appear

e, and which knows no dissatisfaction. 68 every child is aware that the mind possesses a power known as the reflective faculty. we hear ourselves talk; and we stand apart and see ourselves work and think. we stand aside from ourselves and anxiously or fearlessly watch and criticize our lives. there are two persons in us- the thinker (or the worker) and the seer. the unwinding of the hoodwink from the eyes of the seer, for in most men the seer in, like a mummy, wrapped in the countless rags of thought, is what yoga purposes to do: in other words to accomplish no less a task than the mastering of the forces of the universe, the surrender of the gross vibrations of the external world to the finer vibrations of the internal, and then to become one with the subtle vibrator- the seer himself. we

tardhauti (internal washing; dantdhauti (cleaning the teeth; hriddhauti (cleaning the heart; mulashodhana (cleaning the anus. basti is of two kinds, jala basti (water basti) and sukshma basti (dry basti) and consists chiefly in dilating and contracting the sphincter muscle of the anus. neti consists of inserting a thread into the nostrils and pulling it out through the mouth, trataka in steadying the eyes, nauli in moving the intestines, and kap labh ti, which is of three kinds, vy t-krama, v ma-krama, and sit-krama, of drawing in wind or water through the nostrils and expelling it by the mouth, and "vice vers. also see "gheranda sanhita" pp. 2-10. this little book should be read in conjunction with the "hatha yoga pradipika" 71 the "gheranda sanhita" gives thirty-two postures. 72 the "shi

rom those moments in which whilst absorbed in some work, we hear a clock strike, and only realize that the clock has struck a certain hour some august 9th. practised mental muttering of the mantra "namo shivaya namaha aum" i found that with rechaka the voice sounds as if from the confines of the universe: but with puraka as if from the third eye. whilst doing this in the saivite a'sana239 i found the eyes, without conscious volition, are drawn up and behold the third eye (ajna chakkra) 10th. a day of revelation of arcana. ten minutes a'sana and breathing exercise. latter unexpectedly trying. also practised mental muttering whilst in a'sana. repeating "namo shivaya aum" which takes, roughly 86 seconds for 50 repetitions "i.e" about 1,000 in half an hour. i practised this mantra for thirty m

voice of the nada, and are a sure sign that progress is being made. they, as already mentioned, are the mystical inner sounds which proceed from the anahata chakkra. according to the hath yoga pradipika these sounds proceed from the sushumn "they are in all of ten sorts; buzzing sound, sound of the lute, of bells, of waves, of thunder, of falling rain, etc" close the ears, the nose, the mouth and the eyes: then a clear sound is heard distinctly in the sushumn (which has been purified by pr n y ma).243 the "pradipika" further states that in all yogi practices there are four stages. arambha, gata, parichaya and nishpatti. in the first (arambh vasth) that is when the anahata chakkra is pierced by pr n y ma various sweet tinkling sounds arise from the ak sa of the heart. when the sound begins

ALEISTER CROWLEY EQUINOX EQ I 6 2

she ends she kneels: the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh] dead pharaoh's eyes from out the tomb burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinou

omb burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, famine and desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel in death each damned minion of set, the accursed lord of hell. yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. m

ight! o shifted from white light to gray light, from gray to the one black light! o silence and sound in the far profound! o serpent of scales as an armour to bind on the breast of a lord! not deaf to the voice of the charmer, not blind to the sweep of the sword! i strike to the deep that thou stir in thy sleep! rise up from mine innermost being! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till t

amorous dithyrambs, like a stain on the shield of the sky. with blood and censer and song i rent the mysterious veil: my eyes gaze long and long on the deep of that blissful bale. my cold grey kisses awake from the silence of utmost eld the grey cold slime of the snake that her beautiful body held. 116 but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grievious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul, in the reign of a tortured lamb, in the realm of a sexless owl, i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon!

ALEISTER CROWLEY EQUINOX EQ I 6

d her lips rather sheered than smiled, rather gloated than sneered. one instinctively muttered the word "cannibal" she had a perfect and perverse enjoyment of life, a perfect and perverse contempt of life; the contempt of the philosopher, the enjoyment of the wallowing pig. procus e grege epicuri. this much edgar rolles smelt rather than saw; for as he turned to her, he caught her eyes. they were the eyes of an enthusiast, of a saint, of an ascetic- but of a saint who, strong in his agony through faith and hope and love, still endures the dark night of the soul "you shall lunch with me, nice boy (she said "and beg my pardon for your stumble, and pay for your lunch by telling me what drives you mad with laughter at the sight of the pantheon. is it 'l'homme aux trois sous" for so the irrever

evel in the kisses of your mouth" said the boy, crushing her face against his. a rich gladness filled her eyes, moist gladness; one might say the first gush of an artesian well amid the seas of sand "well" quoth she, cheerful and brisk, to let the mask fall on her blushing soul "we have got through six dozen oysters and a devil of a lot of burgundy. i wonder if i am hungry" she looked him between the eyes "hors d'oeuvres" said edgar "i have a box for the sam hall fight "oh do take me" she panted "will he beat joe marie" she added, with a touch of anxiety "he has the weight, and the experience, and the record "fools are betting he will. my money is on the man with three years younger, six inches taller, and twelve inches longer reach to his credit. and a twenty-four times harder skull "it's

se purport he had no idea "realism" she went on "we want truth, but we want beauty too. we don't want what our silly eyes call truth. we want the beauty that is seen by artists' souls. a photograph is a lie because a camera is not a god. and we would rather the truth coloured by the artist's personality than the lie that his mere eyes tell him. the women of bougereau and gerome are more like what the eyes tell one of life than the women of degas and manet. i want the truth of being, not the truth of form. do you hear" she cried "i want truth, i want truth "i want you" said joe marie "we are both in trouble, then" she smiled back "and perhaps if we had our wish, we should both be disappointed. now i am going home to write letters, and if you are good you shall lunch with me to-morrow" 135 "

ALEX SANDERS THE KING OF THE WITCHES

wer to enter the couple and make them one. the man and woman now represent the sun and the moon, 150 and as mortals are not supposed to witness the sun and the moon in conjunction-hence the fear in olden times of watching an eclipse-the elder must keep his back to them and walk round the circle and out of the room while the couple remain within the circle. the couple have sexual relations and, in the eyes of the witches, this is just as much a marriage as the handfasting ceremony. after half an hour or so, the couple wash and dry themselves with the consecrated water and towels left in the circle, put on the new robes awaiting them, and call in the rest of the coven for the mass. 151 pptnbtx j) t!cbt agit of atttr witches believe that matter exudes emanations that can affect people in the

ALEXANDRIAN BOOK OF SHADOWS OCCULT

al used to deter hitler from invading great britain. l of the ordeal of the art magical learn of the spirit that goeth with burdens that have not honour, for 'tis the spirit that stoopeth the shoulders and not the weight. armour is heavy, yet it is a proud burden and a man standeth upright in it. limiting and constraining any of the senses serves to increase the concentration of another. shutting the eyes aids the hearing. so the binding of the initiate's hands increases the mental perception, while the scourge increaseth the inner vision. so the initiate goeth through it proudly, like a princess, knowing it but serves to increase her glory. but this can only be done by the aid of another intelligence and in a circle, to prevent the power thus generated being lost. priests attempt to do th

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

rough, transmuted and transcended; that endures when the little world of human endeavour has dissipated and gone, being seen as naught; and that is based on the knowledge that i am that. such an attitude and experience is for all those who persist in their high endeavour, who count all things but naught if they may but achieve the goal, and who steer a steady course through circumstances, keeping the eyes fixed upon the vision ahead, the ears attentive to the voice of the god within, that sounds in the silence of the heart; the feet firmly placed on the path that leads to the portal of initiation; the hands held out in assistance to the world, and the whole life- 45- initiation, human and solar copyright 1998 lucis trust subordinated to the call of service. then all that comes is for the b

f. in these visions one great purpose underlies them all, the revelation of essential unity and the unveiling of those inner relationships, which, when known, will tend ever more fully to swing the initiate into the line of self-abnegating service, and which will make of him one who works towards synthesis, towards harmony, and towards a basic unity. during the initiation ceremony, the opening of the eyes of the initiate to see and realise, divides itself into three parts, which are nevertheless parts of one process: 1. the past sweeps before him, and he sees himself playing many parts, all of which are realised to be but the gradual bringing of his forces and capacities to the point where he can be of service to and with his group. he sees and identifies himself according to the particula

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

er via the organs of generation, or through the physical eyes. in many people these three points the lower organs, the solar plexus, and the physical eyes form a triangle of force, around which the stream of energy flows before going out to the objectivised thought form. in the aspirant, and the man who is intellectual, the triangle may be from the solar plexus, to the throat centre and thence to the eyes. later, as the aspirant grows in knowledge and- 577- a treatise on cosmic fire copyright 1998 lucis trust purity of motive, the triangle of energy will have the heart for its lowest point instead of the solar plexus, and the third eye will begin to do its work, though as yet very imperfectly. just as long as the "eye" is directed to the created form, the current of force will be transmitt

nervous matter attached to the back of the third ventricle of the brain. 6. the pituitary body stands to the pineal gland as manas does to buddhi, or mind to wisdom. s. d, iii, 504, 505. 7. the pineal gland reached its highest development proportionately with the lowest physical development. s. d, ii, 308, 313. 8. the third eye exists in etheric matter. a. in front of the head. b. on a level with the eyes. 9. it is an energy centre formed by a triangle of force: a. the pituitary body. b. the pineal gland. c. the alta major centre. 10. the opened or third eye does not convey direct clairvoyance but is the organ through which direct and certain knowledge is obtained. s. d, i, 77. a. the initiate directs the eye towards the essence of things. b. the third eye must be acquired by the ascetic b

ALICE A BAILEY05 THE LIGHT OF THE SOUL

wer vestures of consciousness can hold him in thrall, and as long as he refuses to separate himself from the material aspect, just so long will his perceptions remain- 42- the light of the soul copyright 1998 lucis trust erroneous. vision is of various kinds and these might be enumerated as follows: 1. physical vision reveals the nature of the physical plane, and is achieved through the medium of the eyes, photographing through the lens of the eye, the aspect of the tangible form, upon the wonderful film which every man possesses. it is circumscribed and limited. 2. etheric vision. this is a rapidly developing faculty of the human eye which ultimately will reveal the health aura of all forms in the four kingdoms of nature, which will bring about recognition of the vital pranic emanations o

elation to the stomach. 3. apana controls from the solar plexus to the soles of the feet; it concerns the organs of elimination, of rejection and of birth, thus having special relation to the organs of generation and of elimination- 182- the light of the soul copyright 1998 lucis trust 4. vpana is found between the nose and the top of the head; it has a special relation to the brain, the nose and the eyes, and when properly controlled produces the coordination of the vital air and their correct handling. 5. vyana is the term applied to the sum total of pranic energy as it is distributed evenly throughout the entire body. its instruments are the thousands of nadis or nerves found in the body, and it has a peculiar definite connection with the blood channels, the veins and arteries. in this

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

we catch those overtones which testify to a world which is immaterial. our eyes are blinded by the fog and the smoke of our immediate foreground, yet there do come flashes of clear vision which reveal a subtler state of being, and which lift the fog, letting in "the glory which never was on sea or land" dr. bennett of yale expresses these ideas in very beautiful terms. he says "a film falls from the eyes and the world appears in a new light. things are no longer ordinary. there comes the certainty that this is the real world whose true character human blindness has until now concealed. not where the wheeling systems darken and our benumbed conceiving soars; the drift of pinions, would we harken, beats at our own clay-shuttered doors. the angels keep their ancient places; turn but a stone

g of counsel or of advice, so that three basic ideas are brought out: the attainment of success through the agency of the mind, the achievement of perfection, the taking of counsel, and the utilization of all channels of information in order to gain knowledge. this is fundamentally the meaning of patanjali when he uses the expression translated "spiritual reading" it really signifies reading with the eyes of the soul, with the inner vision alert to find out that which is sought. it is realized that all forms are only symbols of an inner or spiritual reality, and spiritual reading involves the development of the faculty of "reading" or seeing the life aspect which the outer form veils and hides. this will be found to apply equally to a human form as to any other form in nature; all forms ve

e, earth beneath is sweeter green, something lives in every hue christless eyes have never seen" in the physical body there are certain most interesting reactions. these fall into two main groups: first, a stimulation to an intense activity, which has a definite effect upon the nervous system, and secondly, there is frequently the appearance of a light within the head, which can be seen even when the eyes are closed, or in the dark. dr. w. winslow hall, in his book on illumination, deals with this aspect of the light, and says in one place that he wishes to prove that "illumination is not only a psychological, but also a physiological fact."14(101) these results on the triple instrument mental, sensory and physical which we designate as a human being, are only manifestations of the same ba

he inflowing energy seems to go. energy is tapped in meditation, and it will find its way to some part or other of the mechanism. in mental types, or in the case of those who have already some facility in "centering the consciousness" in the head, it is the brain cells which become over-stimulated, leading to headaches, to sleeplessness, to a sense of fulness, or to a disturbing vibration between the eyes or at the very top of the head. sometimes there is a sense of blinding light, like a sudden flash of lightning or of electricity, registered when the eyes are closed, and in the dark equally as in the light. when this is the case, the meditation period should be reduced from fifteen minutes to five, or meditation should be practiced on alternate days, until such time as the brain cells ha

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

esses it in the following terms "when communion is established, words are forthwith used, and mantric law assumes its rightful place, provided that the one communicates the words and the three remain in silence "when response is recognized as emanating from the three, the one, in silence, listens. the roles are changed. a three-fold word issues from out the triple form. a turning round is caused. the eyes no longer look upon the world of form; they turn within, focus the light, and see, revealed, an inner world of being. with this the manas stills itself, for eyes and mind are one "the heart no longer beats in tune with low desire, nor wastes its love upon the things that group and hide the real. it beats with rhythm new; it pours its love upon the real, and maya fades away. kama and heart

rect voice has had its use at times. the higher mental methods are more advanced and surer even if rarer. the true transmitters from the higher egoic levels to the physical plane proceed in one or other of the following ways: 1. they write from personal knowledge, and therefore employ their concrete minds at the task of stating this knowledge in terms that will reveal the truth to those that have the eyes to see, and yet will conceal that which is dangerous from the curious and the blind. this is a hard task to accomplish, for the concrete mind expresses the abstract most inadequately and, in the task of embodying the truth in words, much of the true significance is lost. 2. they write because they are inspired. because of their physical equipment, their purity of life- 104- a treatise on

presence of his master. heart, throat and eye later, when the knowledge here conveyed is assimilated, the aspirant will come to an understanding of the true meaning of the heart, the throat, and the eye which it is the effect of the guides of the race to stimulate into functioning activity at this time. we will therefore consider now: 1. the heart centre, the throat centre, and the centre between the eyes. 2. their awakening and co-ordination. 3. to what uses they will be put in the coming world cycle. this subject is of vital importance to the modern aspirant, for the mechanism of the heart, the throat, and the eye constituting part of the inner structure which he must learn to use has to be mastered and consciously employed by him before any true creative work is possible. when i use the

ough this focal point acts through three distributing agents, and hence all three are involved in all magical work. 1. the right eye, through which the vital energy of the spirit can express itself. 2. the throat centre, through which the word, the second aspect or the soul expresses itself. 3. the hands, through which the creative energy of the third aspect works "the white magician" works "with the eyes open, the voice proclaiming and the hands conferring- 147- a treatise on white magic copyright 1998 lucis trust these points are or technical interest to the experienced worker in magic, but of symbolic interest only to the aspirants for whom these letters are intended. that the inner vision may be ours, the eye see clearly the glory of the lord, and the voice speak only in benediction, a

the centre of human life, the integrating group of new world servers must meet therefore a very real need. their work must primarily be to keep such a close link with the soul of humanity made up of all souls on their own level of being through their own organised soul activity that there will always be those who can "work in the interludes" and so keep the plan progressing and the vision before the eyes of those who cannot as yet themselves enter into the high and secret place. they have, as i oft times have said, to learn to work subjectively, and this they must do in order to preserve in this cycle of activity and exoteric expression the power, latent in all, to withdraw into the centre. they constitute the door, speaking symbolically. capacities and powers can die out for lack of use;

through the medium of food and drink and has special relation to the stomach "3. apana controls from the solar plexus to the soles of the feet; it concerns the organs of elimination, of rejection and of birth, thus having special relation to the organs of generation and of elimination "4. upana is found between the nose and the top of the head; it has a special relation to the brain, the nose and the eyes, and when properly controlled produces the coordination of the vital airs and their correct handling "5. vyana is the term applied to the sum total of pranic energy as it is distributed evenly throughout the entire body. its instruments are the thousands of nadis or nerves found in the body, and it has a peculiar definite connection with the blood channels, the veins and arteries (pp. 329

ded by the ego from the mental plane and is spoken of as the "sword of cold blue steel" 2. the sword of renunciation, or that double-bladed axe which the chela willingly applies to anything he considers as likely to hold him back from his goal. it is applied primarily to the things of the physical plane. 3. the sword of the spirit is that weapon which in the hands of the disciple cuts down before the eyes of the group he is serving the obstacles which stand in the way of group progress. it is only wielded safely by those who have trained their arms to wield the other swords and in the hands of an initiate is a most potent factor. the old commentary to which reference has been oft times made says "the steel is needed for the transmission of the fire. when the force of the inner man is coupl

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

ving all forms, and no son of god lies separated from that mutable process as yet. as long as he is in form he cannot know what life is, though, when he has attained certain steps and can function on the higher planes of the system in full awareness, he can begin to glimpse that awful reality. certain great initiates, down the ages, have fulfilled their function of revealers, and have held before the eyes of the pioneering disciples of life the ideal of oneness and of unity. it has nevertheless been a matter of shifting the focus of attention progressively out of one form into another, and thus, from a higher standpoint getting a fresh glimpse of a possible truth. each age (and the present is no exception) has believed its grasp of reality and its sensitivity to the inner beauty to be grea

the next one- 83- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust hundred years. first, in about ten years time the first ether, with all that is composed of that matter, will be recognised scientific fact, and the scientists who work intuitionally will come to recognise the devas of that plane. people coming into incarnation on this seventh ray will have the eyes that see, and the purple devas and the lesser devas of the etheric body will be visioned by them. secondly, when he whom both angels and men await, will approach near unto this physical plane, he will bring with him not only some of the great ones and the masters, but some of the devas who stand to the deva evolution as the masters to the human. forget not that the human evolution is but

, ray four will complete the work of the next two rounds, but this period is so far distant that with it we need not concern ourselves. in the vegetable kingdom, the work of the second ray of love-wisdom is seen, symbolically, in one of its major consummations. attractiveness, in the sense of beauty, of colour, of form, of distribution, and of perfume, is to be seen on every hand, and had you but the eyes to vision the reality, the synthesis of life would appear to you in all its glory. but just as the last of the five senses to make its presence felt in man, the sense of smell, is as yet but little understood, and its implications are not realised, whilst its relation to the analytical and discriminative mind is not appreciated scientifically, so the "attractiveness (esoterically speaking

e hand with the physical body, and on the other with the soul. also, the shift of emphasis is today away from the physical life to the mental life, and in an increasing number of cases to the spiritual life. there is therefore little real cause for depression, if what i have here noted is true. there is today, on a wide scale, a true "lifting up of the heart unto the lord" and a steady turning of the eyes towards the world of spiritual values. hence the present upheaval- 179- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust apart from the coming in of the new age, apart therefore from the inflow of the christ spirit, with its transforming power and regenerating force, and apart from the cyclic return of the seventh ray energies, we have mankind in a

gether. in man, god the father has hidden the secret of life; in man, god the son has secreted the treasures of wisdom and of love; in man, god the holy spirit has implanted the mystery of manifestation. humanity, and humanity alone, can reveal the nature of the godhead and of eternal life. to man is given the privilege of revealing the nature of the divine consciousness, and of portraying before the eyes of the assembled sons of god (at the final conclave before the dissolution) what has lain hidden in the mind of god. hence the injunction before us today (in the words of the great christian teacher) to possess in ourselves "the mind of christ" this mind must dwell in us and reveal itself in the human race in ever greater fullness. to man is given the task of raising matter up into heaven

vity and begin to approximate its true function and to fulfill its long-seen destiny. one point it might be of interest here to note. during the period of the activity of the sixth ray the fraternity fell into a crystallised and sectarian attitude, along with the many other grouped circles. it fell also into the snare of materialism, and the outer form has for centuries been of more importance in the eyes of masons than the inner spiritual meaning. the symbols and the system of allegories have been emphasized, whilst that which they were intended to convey and to reveal to the initiated has been quite forgotten. also, the trend of the attention of a lodge of masons, and the main emphasis, has been potently placed on the function and place of the w.m, and not upon the inner significance of

day. wednesday. exoteric colour .c ream. esoteric colour. yellow. divine principle. buddhi. intuition. pure reason. human principle. understanding. vision. spiritual perception. element. air "thus is unity produced" instrument of sensation. eyes. right eye particularly. plane. the buddhic or intuitional plane. sense. sight. esoterically, this is the pure reason, seated in the ajna centre, between the eyes. functioning when the personality reaches a high stage of co-ordination. ray v. concrete knowledge of science planet. venus. the lords of mind came from venus. day. friday. esoteric colour. yellow. esoteric colour. indigo. human principle. higher mind. divine principle. higher knowledge "god saw that it was good" element. flame. instrument of sensation. astral body. plane. lower mental pl

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

experience is concerned. we sense dimly and distantly its wonder and its finality. we have not yet, as a race, passed through the new birth; the jordan experience is only attained as yet by the few. it is the rare and developed soul which has climbed the mountain of transfiguration, and there seen and met with god in the glorified person of jesus christ. we have looked on at this episode through the eyes of others. peter and james and john, through another apostle, matthew, have told us about it. we remain as onlookers, but it is an experience in which we shall some day share. this we have forgotten. we have taken to ourselves the language of the fourth great event in christ's life, and many of us have attempted to share and enter into the meaning of the crucifixion. we have looked on at

at time on we have- 108- from bethlehem to calvary copyright 1998 lucis trust moved steadily forward towards a new age wherein men inevitably will live as brothers because christ died, and the true nature of the kingdom of god will find expression on earth. of this, past progress is the guarantee. the immediacy of this happening is already faintly understood by those who, as christ has said, have the eyes to see and the ears to hear. inevitably we are moving forward towards greatness, and christ emphasised this in his life and work. we have not yet achieved this greatness, but the signs of it can be seen. already there are indications of the coming of this new era, and the dim outlines of a new and more nearly ideal social structure, based on perfected humanity, are discernible. it is this

ss to enter into the holiest by the blood of jesus, by a new and living way which he hath consecrated for us through the veil, that is to say his flesh. let us draw near. having our hearts sprinkled from an evil conscience, and our bodies washed with pure water' but when we learn that the mithraic initiation ceremony consisted in entering boldly into a mysterious underground `holy of holies' with the eyes veiled, and there being sprinkled with blood, and washed with water, it is clear that the author of the epistle was thinking of those mithraic rites with which everybody at that time must have been so familiar."24 christ came to abolish these sacrifices by showing us their true meaning, and in his person as perfect man he died the death of the cross to show us (in picture form and through

oth, however, are dealing with the working out by a man of his soul's salvation, and the constant paying of the price which the ignorant pay for mistakes made and so-called sins committed. a man who deliberately sins against light and knowledge is rare. most "sinners" are simply ignorant "they know not what they do" then christ turned to a sinner, to a man who had been convicted of wrong-doing in the eyes of the world and who himself recognised the correctness of the judgment and of his punishment. he stated that he received the due reward of his sins, but at the same time there was something in the quality of jesus which arrested his attention and forced from him the admission that this third malefactor had "done nothing amiss" the factor which accorded him admission into paradise was a t

life's most perplexed and sorrowful contradictions, i was not met as in intercourse with my fellow-men by the cold platitudes that fall so lightly from the lips of those whose hearts have never known one real pang, nor whose lives one crushing blow. i was not told that all things were ordered for the best, nor assured that the overwhelming disparities of life were but apparent, but i was met from the eyes and brow of him who was indeed acquainted with grief, by a look of solemn recognition, such as may pass between friends who have endured between them some strange and secret sorrow, and are through it united in a bond that cannot be broken."51- 138- from bethlehem to calvary copyright 1998 lucis trust then there burst upon christ's consciousness the wonder of accomplishment. he had succee

and the eternal values, which is the distinguishing feature of the man who is ready to take the necessary steps to demonstrate his spiritual life and to function as an immortal. then the resurrection which lies ahead of him, and which christ expressed, is seen to be something different from what had earlier been supposed. the following definition of the true resurrection, as it begins to dawn on the eyes of the man who is awakening to the glory of the lord within his own heart and immanent in every form, finds place "the resurrection is not the rise of the dead from their tombs but the passage from the death of- 155- from bethlehem to calvary copyright 1998 lucis trust self-absorption to the life of unselfish love, the transition from the darkness of selfish individualism to the light of

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

troys the passages of mind. ruin arrives, destroying fast the storehouse of the mind, the safe security, the darkness and the warmth of a satisfied enquiry. all is removed. the light of summer enters in and the darkened crannies of the mind see light..naught is left but light, and that cannot be- 103- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust used. the eyes are blinded and the one eye seeth not as yet. slowly the eye of wisdom must be opened. slowly the love of that which is the true, the beautiful and good must enter the dark passages of worldly thought. slowly the torch of light, the fire of right must burn the garnered treasures of the past, yet show their basic usefulness. the seven ways of light must wean away the attention of the schol

ric psychology ii copyright 1998 lucis trust energies. he still pursues this way" the direction of ray vii "under an arch between two rooms, the seventh magician stood. one room was full of light and life and power, of stillness which was purpose and a beauty which was space. the other room was full of movement, a sound of great activity, a chaos without form, of work which had no true objective. the eyes of the magician were fixed on chaos. he liked it not. his back was towards the room of vital stillness. he knew it not. the arch was tottering overhead. he murmured in despair 'for ages i have stood and sought to solve the problem of this room; to rearrange the chaos so that beauty might shine forth, and the goal of my desire. i sought to weave these colours into a dream of beauty, and to

nging their personal life and vibration into conformity with the group life and rhythm. the narrow path which all disciples have to tread (and in the early stages these groups will consist primarily of those on the probationary path or the path of discipleship) requires obedience to certain instructions which have been handed down to us from the ancient past. these are followed willingly and with the eyes open, but no rigid adherence to the letter of the law is ever asked or expected. flexibility within certain self-imposed limits is always needed, yet that flexibility must not be set in motion by any personality inertia or mental questioning. this great group training experiment, now being initiated on earth through a new activity of the hierarchy, will demonstrate to the watching guides

at integrated into a functioning entity and is, therefore, becoming slightly responsive to the soul, the directing intelligence. ray one "the love of power must dominate. there must also be repudiation of those forms which wield no power. the word goes forth from soul to form 'stand up. press outward into life. achieve a goal. for you, there must be not a circle, but a line. prepare the form. let the eyes look forward, not on either side. let the ears be closed to all the- 214- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust outer voices, and the hands clenched, the body braced, and mind alert. emotion is not used in furthering of the plan. love takes its place' the symbol of a moving point of light appears above the brow. the keynote of the life

ty. 6. the activity of the ajna centre will increase a great deal during the coming century, bringing with it its own attendant problems. its close relation to the pituitary body and the growing interplay between a. the ajna centre and the pituitary body b. the centre at the top of the head (involving the pineal gland) and the ajna centre will produce serious problems connected with the brain and the eyes. the ajna centre focusses the abstracted energy of the five centres up the spine and is the seat of personality power. according to the use made of that power and according to the direction of the force sent forth throughout the body by the directed, integrated personality, so will the organs of the body be affected. the solar plexus can be stimulated from that centre with disastrous effe

the will petals) can prove definitely detrimental to the personality, when not consecrated or refined. again, this registering of the light falls into certain definite stages and takes place at certain definite points in the unfoldment of the human being, but is more likely to occur in the earlier stages than the later. these are: 1. the sensing of a diffused light outside the head, either before the eyes or over the right shoulder. 2. the sensing of this diffused misty light within the head, permeating, apparently, the entire head. 3. the concentrating of this diffused light until it has the appearance of a radiant sun. 4. the intensifying of the light of this inner sun. this is in reality the recognition of the radiance of the magnetic field, established between the pituitary body and th

ntil it has the appearance of a radiant sun. 4. the intensifying of the light of this inner sun. this is in reality the recognition of the radiance of the magnetic field, established between the pituitary body and the pineal gland (as expressions of the head and the ajna centres. this radiance can at times seem almost too bright to be borne. 5. the extension of the rays of this inner sun first to the eyes, and then finally beyond the radius of the head so that (to the vision of the clairvoyant seer) the halo makes its appearance around the head of the disciple or aspirant. 6. the discovery that there is, at the very heart of this, a point of dark blue electric light, which gradually grows into a circle of some size. this occurs when the light in the head irradiates the central opening at t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ance then occurs. the soul, whose eyes serene have looked upon the far horizons of the world, withdraws its gaze. both eyes are focussed on the tumultuous group of seekers after truth. the soul searches for the magnet and sees it not, for it is hidden in the forms of many men. the soul descends and walks the way of earth and not the ways of mind. the far horizon disappears. the vision just before the eyes succeeds; the immediate takes the place of that which has been distant. and in that place immediate, the magnet reappears" july 1937 my brother: the mental body in your case is governed by fifth ray energy. this is a pronounced condition and- 89- discipleship in the new age- volume i copyright 1998 lucis trust constitutes much of your life difficulty. it is, in the case of all aspirants t

n that "both eyes are focussed on the world of human pain" is steadily becoming yours. you are learning that only in true self-forgetfulness (forgetfulness of the soul's goal as well as of all personality goals) will be for you any real consummation, and that humanity is of far greater importance than the individual human being. as the old commentary says "the focus now is true and real, for both the eyes, the left and the right, are turned upon the ways of men and in this way the truth is clearly seen" then, we come to the words "that which is distant fades from view and the immediate present looms" one of the most difficult tasks which faces any disciple is to exchange the abstract vision of future glory and reward for the immediate duty and goal and to learn the spiritual values of the

power, of isolation, detachment and the sense of uniqueness, and the third ray of intelligence, which is apt to bring with it the sense of pride of intellect. this latter you have most successfully controlled. but in this particular incarnation, every step forward in soul control must be taken through the facing of certain tests connected with your line of least resistance, and must be taken with the eyes of the mind wide open, so as to avoid the pitfalls of aloneness, and of separation. this i think you know. your problem is further complicated by the fact that your mental body is on the third ray of active intelligence which is also your personality ray. this does two things for you: it definitely facilitates the integration of your personality, and it also enables you to contact your so

d and fourth months "within the darkness of the soul, prisoned within the form, a point of light is seen. then there arises, all around that point, a field of deepest blue and this becomes irradiated by the soul, the inner sun, shining within a brilliant field of blue. the points of light become the many lines or rays of light; these lines then merge and blend until the lighted way appears before the eyes of each tired pilgrim on that way. he walks in light. he is himself the light, the light upon the way. he is the way and always walks thereon" phrase three. fifth and sixth months "with industry i work as doth the ant. with speed i travel as moves the hare upon its path. with joy i climb as doth the goat which scales the precipice and stands upon the mountain top. industry, speed and joy

, i would call your attention to this last theme, reminding you that the true initiate has never made the slightest claim, either privately or publicly, to be an initiate. it is against the occult law and too many people of no particular spiritual focus or intellectual capacity make these claims and consequent harm has ensued, thus lowering the idea of the hierarchy and the nature of adeptship in the eyes of the watching public. i am, therefore, entirely responsible for the fourteen rules and their elucidation and application. a.a.b. has never claimed to be more than a working disciple, occupied with world work (which no one can deny) and has re-iterated again and again that the word "disciple" is the legitimate and non-controversial word (as well as the truthful word) to be used for all g

ALICE A BAILEY13 PROBLEMS OF HUMANITY

unity. their psychological problem is to achieve an integration which will be based upon the overcoming of racial hatreds. they need to resolve their national problem in terms of goodwill and not of selfish interests. their real problem is the attaining of right internal relationships. although the problem of boundaries, possessions, territories, colonies, and material undertakings loom large in the eyes of all nations, the fact that the emphasis is so purely material indicates its relative unimportance, when seen in true perspective. the only factor that truly matters at this time is humanity itself, and in the face of human agony, human distress, and human destitution, the emphasis upon boundaries is stupidly over-emphatic. adjustments have to be made; boundaries will have to be determi

ng and the separative motivation which distinguishes the capitalistic system is also to be found in the small and unimportant business men in the corner grocery, the plumber and the haberdasher who exploits his employees and deceives his customers. it is the universal spirit of selfishness and the love of power with which we have to contend. the war has, however, acted like a purge. it has opened the eyes of men to the underlying cause of war economic distress, based on the exploitation of the planet's resources by an international group of selfish and ambitious men. the opportunity to change things is now present. let us now look at the opposing group labour. a powerful group, representing the capitalistic system, both national and international, and an equally powerful group of labour un

good intentions of the mass of american people by perpetuating these evil conditions and fighting by every possible means to prevent their being changed; they play upon the fears of their constituents and block every move made to bring about a better and cleaner situation which would be in line with the constitution. these shortsighted politicians attempt to sidetrack the issue and throw dust in the eyes of their constituents by fighting for the freedom of distant small nations in europe; at the same time they steadily defy their own constitution by refusing freedom and liberty to the negroes of their own country. for their attitude and conduct there is today no possible excuse. it remains a mystery in the minds of other enlightened nations why the broad-minded people of the united states

of god and the expression of the love of god. on this day, the spiritual hierarchy which he guides and directs will be universally recognized, man's relation to it emphasized and the nature of god's love registered. men everywhere will invoke that love, with its power to produce resurrection and spiritual livingness. this festival is determined always by the date of the first full moon of spring. the eyes and thoughts of men will be fixed on life, not death; good friday will no longer be a factor in the life of the churches. easter will be the great western festival. ii. the festival of wesak or vaisakha. this is the festival of the buddha, that great spiritual intermediary between the centre where the will of god is known and the spiritual hierarchy. the buddha is the expression of the wi

an catholic church, and show little evidence of the mind that was in christ. the churches have had their opportunity, but have done little to change men's hearts or to benefit the people. now, under cyclic law, political ideologies and national and international planning are occupying the attention of the people and everywhere efforts are being made to bring about better human relations. this, in the eyes of the spiritually minded and of the enlightened worker for humanity, is a sign of progress and an indication of the innate divinity in man. that is truly spiritual which properly relates man to man and man to god and which demonstrates in a better world and the expression of the four freedoms throughout the planet. for these the spiritual man must work. the kingdom of god will inaugurate

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ing picture. from the quiet mountain retreat where he has waited, guided and watched over humanity and where he has trained his disciples, initiates and the new group of world servers, he must come forth and take his place prominently on the world stage; take his part in the great drama which is there being played. this time, he will play his part, not in obscurity as he previously did but before the eyes of the entire world. because of the smallness of our little planet, and because of the prevalence of the radio, of television and the rapidity of communication, his part will be watched by all and the prospect must surely, for him, hold certain horror, must present its tests and major adjustments, plus painful and unavoidable experience. he does not come as the omnipotent god of man's ign

god will come into being; these knowers now work actively, under the direct impression of the christ, in leading humanity from darkness to light and from death to immortality. these are the great underlying truths which are distinctive of the christ, of the buddha, and of the church of god, as it expresses itself in the east and in the west; these are the only truths which matter. in the future, the eyes of humanity will be fixed upon christ and not upon any such manmade institutions as the church and its dignitaries; christ will be seen as he is in reality, working through his disciples, through the masters of the wisdom and through his followers who toil unseen (and usually unrecognised) behind world affairs. the sphere of his activity will be known to be the human heart and also the cr

on its measure of true enlightenment and on its point in evolution. nations are the expression today of the massed self-centredness of a people and of their instinct to self-preservation. these energies can, therefore, increase that aspect of their lives. they can, however, and in spite of this, increase the potency of the objective which the united nations (at present) theoretically hold before the eyes of men everywhere. the main object of the hierarchy is so to distribute these constructive, synthesising energies that the theory of unity may slowly be turned into practice, and the word "united" may come to have a true significance and meaning. it is with this type of energy that the avatar of synthesis is peculiarly allied. he will convey to humanity, with the aid of the christ, someth

would be simply classed as another military figure; of them we have had a plethora; he will not come as the messiah of the jews to save the so-called holy land and the city of jerusalem for the jews, because he belongs to the whole world and no jews nor any other people have special rights or unique privileges or may claim him as their own; he will not come to convert the "heathen" world for, in the eyes of the christ and of his true disciples, no such world exists and the so-called heathen have demonstrated historically less of the evil of vicious conflict than has the militant christian world. the history of the christian nations and of the christian church has been one of an aggressive militancy the last thing desired by the christ when he sought to establish the church on earth. when

bring revelation and indicate the first needed step towards human regeneration. standing as the focal point of the inner triangle of the buddha, of the spirit of peace and of the avatar of synthesis the consequent outpouring potency of the christ will be so great that the distinction between love and hate, between aggression and freedom, and between greed and sharing will be made lucidly clear to the eyes and minds of all men and, therefore, the distinction between good and evil will be made equally clear. the invocative prayer "from the point of love within the heart of god, let love stream forth into the hearts of men" will meet with fulfilment. christ will let loose into the world of men the potency and the distinctive energy of intuitive love. the results of the distribution of this en

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

nt and interplay between the hierarchy and the world aspirants. this adjustment must include the two groups (one at present large and the other still small) of sixth and seventh ray disciples. the problems of the hierarchy- 68- the destiny of the nations copyright 1998 lucis trust are, of course, no real concern of those who have not achieved liberation and cannot, therefore, look at life through the eyes of those who are no longer held by the forces of the three worlds, but it might serve a useful purpose if disciples occasionally gave some thought to the relation as it exists upon the master's side and gave less thought to their own individual and peculiar difficulties. one of the major characteristics of the seventh ray disciple is his intense practicality. he works upon the physical pl

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ous of the threefold nature and the differentiated condition of the situation which underlies the realised dualism. their approach to the problem is therefore simpler and, because of this, world direction lies largely in their hands at this time. it is right here that religion has, as a whole, gone astray. i refer to orthodox religion. it has been preoccupied with the dweller on the threshold and the eyes of the theologian have been held upon the material, phenomenal aspect of life through fear and its immediacy, and the fact of the angel has been a theory and a point of wishful thinking. the balance is being adjusted by the humanitarian attitudes which are so largely coming into control, irrespective of any theological trend. these attitudes take their stand upon the belief of the innate

the light of the soul. 6. the light of the intuition. from light to light we pass, from revelation to revelation until we pass out of the realm of light into the realm of life which is, as yet to us, pure darkness. it will be obvious to you that this increasing light brings with it a constantly developing series of revelations which, like all else in the world of human experience, unfolds before the eyes first of all the world of forms, then the world of ideals, then the nature of the soul, of ideas and of divinity. i am choosing but a few of the words which embody the revelation and are symbolic of its character. but all these revelations constitute one great unified revelation which is slowly unfolding before the eyes of humanity. the light of the personal lower self reveals to man the

rs attempt to set up that magnetic field of positive receptive activity (note here the paradoxes of the occult sciences) which will make the rest of the work possible. the leader of the group (chosen in rotation so that all the members of the group occupy that position) starts the work by calling the names of the group members and as each name is called, the other group members look directly into the eyes of the one named, who rises and for a minute faces them. thus a rapport and a relationship is established because the directive magnetic force of each soul is always reached from "eye to eye" this is the occult significance of the words "can you look me in the eye" or "they eyed each other" and similar phrases. then, having established this interlocking relationship, the group sits in sil

nce and institutes a trial and error, a success and failure, campaign which will call for all the strength, courage and endurance of which he is capable. broadly speaking, the energy of the soul works through the highest head centre and is brought into activity through meditation and applied aptitude in contact. the energy of the integrated personality is focussed through the ajna centre, between the eyes; and when the disciple can identify himself with that, and is also aware of the nature and the vibration of his soul energy, then he can begin to work with the power of direction, using the eyes as directing agencies. there- 149- glamour: a world problem copyright 1998 lucis trust are, as you have gathered in your studies, three eyes of vision and direction at the disposal of the disciple

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

by the network of nadis. five of the centres are to be found in the etheric counterpart of the spinal column, and the energy passes (through large and responsive nadis) through the vertebrae of the spine and circulates then throughout the etheric body as it is interiorly active within the physical vehicle. the three head centres exist, one just above the top of the head, another just in front of the eyes and forehead, and the third at the back of the head, just above where the spinal column ends. this makes eight centres but is in reality seven, as the centre at the back of the head is not counted in the initiation process, any more than is the spleen. the powerful effect of the inflow of energy, via the energy body, has itself automatically created these centres or these reservoirs of fo

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

en rays, focussed through the sacred and non-sacred planets the discovered and undiscovered planetary lives. it has been occultly said that a vision of these powers and their many weaving lines (seen as rivers and streams of light) is given to the initiate from the mountain top of capricorn, once that summit has been reached. it is at the transfiguration initiation that this vision appears before the eyes of the astounded disciple. the great experiences upon the various mountain tops as related in the bible have all to do with capricorn. moses, the lawgiver on mount sinai, is saturn in capricorn imposing the law of karma upon the people. a clue to the significance of the jewish people as a karmic clearing house can be found here. ponder on those words "a karmic clearing house" the mount of

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

of the ability of that soul to lead a man "out of darkness into light and from the unreal to the real" to quote the oldest prayer in the world. i had, in those days, to learn that "the love of god is broader than the measure of man's mind and the heart of the eternal is most wonderfully kind" but it was not a really kind god that i proclaimed. god was kind to me because he had opened my eyes and the eyes of those who thought as i did, but he was quite ready to send the rest of the unregenerate world to hell. the bible said so and the bible was always right. it could not possibly be wrong. i agreed at that time with the pronouncement of a famous bible institute in the united states that "they took their stand upon the original, autographed manuscripts of the bible" how i would today like t

on to this last theme, reminding you that a.a.b. has never made the slightest claim, either privately or publicly, to be an initiate, nor will she. she knows it is against the occult law and has seen too many people of no particular spiritual focus or intellectual capacity make these claims and the consequent harm which has ensued, lowering the idea of the hierarchy and the nature of adeptship in the eyes of the watching public. i am, therefore, entirely responsible for the fourteen rules and their elucidation and application. a.a.b. has never claimed to be more than a working disciple, occupied with world work (which no one can deny) and has reiterated again and again that the word "disciple" is the legitimate and non-controversial word (as well as the truthful word) to be used for all gr

" v. in the arcane school, no claims are made of place, power or spiritual status. the world today is full of self-proclaimed disciples, initiates and masters; loud voices are everywhere to be heard demanding attention to themselves; personal claims delude many people. false masters are to be found in many countries, deceiving the people and prostituting the divine science of the initiates before the eyes of the public; spurious initiates and imposters are lecturing up and down the earth and false christs are arising in both hemispheres, thereby proving the accuracy of the prophecies of christ to be found in st. matthew xxiv. people are very easily deceived largely through their longing to be helped and through an instinctive recognition of the factual existence of many grades in the spiri

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

and physical organs type of force o rigin body 1. head..p. ineal..upper brain. spiritual will..a. tma..c. ausal body. brahmarandra. right eye synthetic. monad j ewel in the 1000-petalled. via soul l otus. lotus dynamic will occultist. initiate. master. dominant after 3rd initiation. 2. centre..pituitary..lower brain..soul force..p. etals..b. uddhic between body. left eye. l ove. of egoic v ehicle the eyes. nose. magnetic. lotus, as causal ajna centre nervous light. a whole. body system. intuition. higher vision. mental aspirant. disciple. mystic. dominant after 2nd initiation. 3. heart..thymus..heart..life force..love..higher. anahata circulatory group petals mental system. consciousness causal blood. also. body vagus nerve all types of spiritual people. dominant after 1st initiation. 4. t

s: there are two of them in front of the ears close to where the jaw bones are connected. there are two of them just above the two breasts. there is one where the breast bones meet, close to the thyroid gland. this, with the two breast centres, makes a triangle of force. there are two, one each in the palms of the hands. there are two, one each in the soles of the feet. there are two, just behind the eyes. there are two also connected with the gonads. there is one close to the liver. there is one connected with the stomach; it is related, therefore, to the solar plexus, but is not identical with it. there are two connected with the spleen. these form one centre in reality, but such a centre is formed by the two being superimposed one on the other. there are two one at the back of each knee

e group relation and concentrate upon the work to be done. 2. within yourself, then, link soul and brain and gather together the forces of love that are to be found in your aura and focus yourself and all that you have to offer within the head, picturing yourself as a radiant centre of energy or a point of vivid light. this light is to be projected upon the patient through the ajna centre between the eyes. 3. then say the following group mantram "with purity of motive, inspired by a loving heart, we offer ourselves for this work of healing. this offer we make as a group and to the one we seek to heal" as you do this, visualise the linking process going on. see it as moving lines of living light substance, linking you to your brothers on the one hand, and to the patient on the other. see th

orce, the force of love. what i am here giving out is an adaptation of the second ray method of healing, arranged for beginners. 5. feel a deep love pouring into you. regard it as substantial light which you can and will manipulate. then send it out as a stream of radiant light from the ajna centre and direct it through the medium of your hands to the patient. in doing this, hold the hands before the eyes, palms outward and with the hacks of the hands next to the eyes and about six inches away from the face. in this way, the stream which is issuing from the ajna centre, becomes divided into two and pours out through the two hands. it is thus directed on to the patient. visualise it as pouring out and sense the patient receiving it. as you do this, say aloud in a low voice "may the love of

sonableness and its valuable application to human need. law iv disease, both physical and psychological, has its roots in the good, the beautiful and the true. it is but a distorted refection of divine possibilities. the thwarted soul, seeking full expression of some divine characteristic or inner spiritual reality, produces within the substance of its sheaths a point of friction. upon this point the eyes of the personality are focussed, and this leads to disease. the art of the healer is concerned with the lifting of the downward focussed eyes unto the soul, the healer within the form. the spiritual or third eye then directs the healing force, and all is well. b. diseases of disciples. we will divide what we have to say anent the diseases of disciples into two parts: the specific problems

refore, work out as disease or as freedom from disease. law iv disease, both physical and psychological, has its roots in the good, the beautiful and the true. it is but a distorted rejection of divine possibilities. the thwarted soul, seeking full expression of some divine characteristic or inner spiritual reality, produces within the substance of its sheaths a point of friction. upon this point the eyes of the personality are focussed, and this leads to disease. the art of the healer is concerned with the lifting of the downward focussed eyes unto- 81- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the soul, the healer within the form. the spiritual or third eye then directs the healing force, and all is well. rule one the healer must seek to link hi

the head centre relates the monad and the personality. the ajna centre relates the spiritual triad (the expression of the monad in the formless worlds) to the personality. ponder on this statement, because you have here in the symbolism of the head centre, physically considered the reflection of the spiritual will, atma, and spiritual love, buddhi. here also comes in the teaching on the place of the eyes in the development of conscious expression, creatively carrying forward the divine purpose. the third eye..the head centre..will. atma. the eye of the father, the monad. shamballa. the first aspect of will or power and purpose. related to the pineal gland. the right eye..the ajna centre..love. buddhi. the eye of the son, the soul. hierarchy. the second aspect of love-wisdom. related to th

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

rated attention to a main, or at least a major, issue would result in a more rapid progress. what i shall therefore reveal to you as needing correction, adjustment or eradication should occupy your attention and be consciously dealt with during the coming year. small notice need be paid to less important faults and errors; so oft faults that seem to you of paramount importance are of no moment in the eyes of the masters. so much of the thought life of a disciple is occupied with a ceaseless interrogation and consideration of himself. what i shall say may be very brief and very scant. i am only seeking to indicate and not to direct; i intend to point out, but not dictate to you, modes of eradication. the times are serious and the world disciples are hard pressed. the hierarchy and its affil

s formula tells us that there are four eyes: a "one made of fire. the eye of god. b "one fluid as the sea. the eye of vision. c "and two which look from here to there, the eye that knows" these are the eye of the disciple and the eye of the personality. there is a clue to this in a statement in the secret doctrine that the right eye is the eye of buddhi and the left eye the eye of manas these are the eyes of the high grade integrated personality, en rapport with the soul. d "fire, water and the earth all need the vital air. the air is life" the clue again to this is to be found in the secret doctrine, i.80, where we find the words "matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit and th

man, the perfected son of god- 283- discipleship in the new age- volume ii copyright 1998 lucis trust back to the place our earth where he earlier demonstrated perfect love and service. but as you know this time he will not come alone, but will bring with him the heads of certain of the ashrams, as well as a trained group of initiates and disciples. these happenings are taking place today before the eyes of all men, even though much that is going on remains totally unrecognised over vast areas of the world of thought and by many millions of men. however, brother of mine, there are enough initiates and disciples working upon the physical plane at this time to ensure a recognition so extensive that the steady, consistent arousing of human expectation is guaranteed. ponder on this and learn

ed by a short primary phase in which the initiate polarised the energies of which he is the recipient into whichever centre is active in any particular initiation. for the second and third initiations he polarises them or focusses them in the heart centre. after the third initiation they are focussed in the head centre, but are precipitated and distributed through the medium of the centre between the eyes, the ajna centre. this latter centre is, as you know, the directing agency of the soul within the soul-infused personality- 299- discipleship in the new age- volume ii copyright 1998 lucis trust 3. later, he finds that he can use any centre as the point of precipitation, according to the needs of the work to be done or the service to be rendered. an advanced initiate, however, works from

ate at this point. act in the future "as if" there are for you no more glamours, and see, my brother, what will eventuate. endeavour always to live within the ashram, which is insulated from glamour, and act "as if" the consciousness of the ashram was intrinsically your consciousness. go forth to the service which you are rendering "as if" you remained immovable in the ashram; live always "as if" the eyes of the entire ashram were upon you. for the remainder of your life let the esoteric philosophical concept "as if" actuate all you do. it is this constant awareness which the two words "as if" embody that will produce in you a fresh use of the creative imagination. some time ago i told the group that initiation was simplification. therefore, simplify your remaining years by ever acting "as

eship in the new age- volume ii copyright 1998 lucis trust been triumphant. from the angle of your personality it has been frustrated. which matters, my brother? perhaps neither matters from the angle of the initiate vision and the attitude of the trained disciple "in neither pain nor joy is liberation found. in neither dark nor light will the spiritual sun appear. the pairs of opposites distract the eyes of men. only the single eye directs the steps of the initiate upon the way" will you ponder my presentation of these two contrasting aspects of your life, and then pass on to fuller light and service? i told you in my last instruction that you were called to live the triple life of ceaseless serving, of constant pain, and of endless dreaming. i started off in that statement with the enunc

moments that that transition means realisation without any physical plane limitations. my brother, the ray of your astral body is the first; the failure, weakness or sin of the astral body is delusion. in your case, it is the delusion of pride social pride and of this you must rid yourself. it is not a mental quality, for if it were, sound thinking would soon show the futility of social pride. in the eyes of the masters of the wisdom, there are only human beings at various stages of unfoldment, of developing selfishness or of unfolding service. there are no classes such as the world recognises, neither is there any age, except the age of the soul; that need cause you- 487- discipleship in the new age- volume ii copyright 1998 lucis trust no concern; your soul is old in its expression on th

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

l and wonderful things which the child uses and enjoys but which he does not understand in any way. great and beautiful cities, full of temples and great buildings (of which the chaldean and babylonian remains are the degenerate remnants, and the modern skyscraper the child) were everywhere to be found. most of our modern scientific knowledge was possessed by these priest-kings and constituted in the eyes of the masses a form of wonderful magic. sanitation, hygiene, means of transportation and air machines were developed and of a very high order; these were not the result however of man's achievement but gifts from the hierarchy, developed or constructed under a wise guidance. there was command of air and water because the guides of the race knew how to control and master the forces of nat

igious and social areas of consciousness, uncertainty as to the realities of subjective and spiritual life, and the insincerities which are based on glamour and fear all these factors are woven into the life pattern of every nation, without exception, and are exploited by the evil forces and evaded by the well-meaning but weak people of the world. these must all be seen in their true perspective. the eyes of the people who seek to work under the forces of light must be lifted from the world of effects into the realm of causes; there must be appreciation of the factors which have made and conditioned the modern world, and these predisposing factors must be recognised for what they are. this sizing up of the situation and this recognition of blame and responsibility must preface every attemp

ous of the threefold nature and the differentiated condition of the situation which underlies the realised dualism. their approach to the problem is therefore simpler and, because of this, world direction lies largely in their hands at this time. it is right here that religion has, as a whole, gone astray. i refer to orthodox religion. it has been preoccupied with the dweller on the threshold and the eyes of the theologian have been held upon the material, phenomenal aspect of life through fear and its immediacy, and the fact of the angel has been a theory and a point of wishful thinking. the balance is being adjusted by the humanitarian attitudes which are so largely coming into control, irrespective of any theological trend. these attitudes take their stand upon belief in the innate righ

d, to strengthen the trend towards unity, and to show people everywhere the danger of separateness. a growing and (from the worldly point of view) reasonable hatred of the german people and of the japanese is steadily rising. this hate they have brought upon themselves. hate ever lacks discrimination. the great law of spiritual retribution requires that justice be meted out, but hatred will close the eyes of justice. the law must be administered, and the world will see the expression of that same law, stated in the words "whatsoever a man soweth, that shall he also reap" but the materialistic law of hate and of separation must be negated and offset. the problem with which the christ is faced is wellnigh from the human angle insoluble. he will require the united effort of all men of goodwil

the task of preparation is arduous and difficult. things will be relatively easy for the senior members of the hierarchy when they find the right time for their appearance. in the meantime, the world disciples have to take the world as it is at this time and slowly and laboriously instill the new ideas, incite to better methods of human relations, help dissipate the aftermath of war, hold before the eyes of distraught humanity the new vision of hope and of spiritual enlightenment, offset the scheming of reactionary and conservative politicians and- 377- the externalisation of the hierarchy copyright 1998 lucis trust churchmen, and teach the youth of the age the new modes of living, indicating to them the better values, and thus slowly and gradually bringing in the new order. among the sev

istics of the christ life and (because they lived on earth as he did and does) have "entered for us within the veil, leaving us an example that we too should follow his steps" and theirs. we too belong eventually in that great succession. you may wonder why, at this hour of the festival of the buddha, i am writing to you anent his great brother, the christ. i am doing it with deliberation because the eyes of all spiritual knowers are fixed upon him, because the buddha himself is standing behind him in humble recognition of the divine task which he is on the verge of consummating, and because of the imminence of that spiritual accomplishment. i write thus because not only are all those who are functioning consciously in the kingdom of god aware of his plans, but because those great spiritua

cture. from the quiet mountain retreat where he has waited, guided and watched over humanity, and where he has trained his disciples, initiates and the new group of world servers, he must come forth and take his place prominently on the world stage, and take his part in the great drama which is there being played. this time, he will play his part, not in obscurity as he previously did, but before the eyes of the entire world. because of the smallness of our little planet, and because of the prevalence of the radio, television and the rapidity of communication, his part will be watched by all, and the prospect must surely, for him, hold certain horror, must present its tests and major adjustments, plus painful and unavoidable experience. he does not come as the omnipotent god of man's ignor

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

nsive and revealing light constitutes a major test in its effects. the initiate discovers the depths of evil, and at the same time is enticed forward by the heights of a growing sense of divinity. the clear cold light reveals two things: a. the omnipresence of god throughout nature, and therefore throughout the entire personality life of the initiate or of the initiate group. the scales fall from the eyes, bringing about paradoxically the "dark night of the soul" and the sense of being alone and bereft of all help. this led (in the case of the christ, for instance) to that appalling moment in the garden of gethsemane, and which was consummated on the cross, when the will of personality-soul clashed with the divine will of the monad. the revelation to the initiate of the ages of severance f

p of world servers realise its mission and recognise the demands of humanity upon it. what are these demands? let me enumerate them, and then let me ask you to take them in all simplicity and act upon them. 1. to receive and transmit illumination from the kingdom of souls. 2. to receive inspiration from the hierarchy and go forth, consequently, to inspire. 3. to hold the vision of the plan before the eyes of men, for "where there is no vision, the people perish" 4. to act as an intermediate group between the hierarchy and humanity, receiving light and power and then using both of these, under the inspiration of love, to build the new world of tomorrow. 5. to toil in pisces, illumined by taurus and responsive in degree to the aquarian impulse coming from the hierarchy. these objectives are

ry hierarchy. the citizens of that kingdom and the members of that hierarchy are gathered out of every nation, every political party, every social group, every religious cult or sect, and every organisation no matter what their expressed objectives and the universality of the field from which these people emerge, demonstrates their underlying unity. when this unity assumes adequate proportions in the eyes of mankind, a real synthesis will follow. therefore the call goes out at this time for hierarchical workers to reveal with greater emphasis the fact of the hierarchy. this if done on a large scale and through proper organisation will destroy on a large scale the present world structure in the field of religion, of economics, and of politics; it is already doing so. an increase of pressure

the physical body) are involved, for this fourth emanation of fire by friction has a potent and destructive effect upon the dense physical body. the great renunciation involves the rejection of the physical life at any cost, and that cost frequently involves its physical death. the great renunciation or fourth initiation has, therefore, two aspects: the outer involvement or objective happening in the eyes of the physical plane onlooker, and the subjective aspect, portrayed symbolically by the three crosses and those who hung upon them. the implications emerging out of this symbolism are not easy to see, even when the superficial meaning is apparent, because that superficial meaning hides and veils a universal reality. the master jesus passed through the door of the fourth initiation and ov

the soul, and as the controller of the personality. for the masses under the slow processes of evolution the next step forward is the aligning of the soul and the form, so that there can be a blending in consciousness, following on a mental appreciation of the christ principle and its deep expression in the life of the race. this is something which can be seen quite clearly emerging, if you have the eyes to see. it is evident in the universal interest in goodwill, leading eventually to peace; this desire for peace may be based on individual or national selfishness, or upon a true desire to see a happier world wherein man can lead a fuller spiritual life and base his efforts on truer values; it can be seen in all the planning which is going on for a new world order, based on human liberty

me of "bringing down the higher energies into bodily expression" thus he becomes a white magician. at this initiation he sees, for the first time, what are the major energies which he must bring into expression, and this vision is summed up for him in the old commentary in the following words "when the rod of initiation descends and touches the lower part of the spine, there is a lifting up; when the eyes are opened in the light, that which must be lowered into form is now perceived. the vision is acknowledged. the burden of the future is assumed. the cave is lighted up and the new man issues forth" that this may be true of all of you who read these words is the prayer and the wish of your friend and counsellor. initiation ii. the baptism in jordan the initiation which we are now to study

use by powerful men or groups for their own benefit, plus the keeping of the people in blind ignorance so that no free choice is theirs which is fundamentally wicked and evil. we have, for instance, the great crisis in the world today presented by the conflict between communism and the democratic point of view. i mention this first because it is the one which is occupying a prominent position in the eyes of all men everywhere. this presents a dominant spiritual opportunity. the democratic attitude, dedicated as it claims to be to human freedom (however little of that freedom is yet truly attained) is because of that freedom factor sponsored today by the hierarchy. communism being an imposed ideology, forced on the people by totalitarian authority, is regarded as evil. it is not the commun

ALICE BAILEY THE LABOURS OF HERCULES

nds for the incarnated, yet not perfected, son [5] of god, who definitely takes the lower nature in hand and willingly subjects it to the discipline which will eventually produce the emergence of divinity. out of an erring but sincerely earnest human being, intelligently aware of the work to be accomplished, a world savior is formed. two great and dramatic stories have been held constantly before the eyes of men down the ages. in the twelve labors of hercules, that path of discipleship is depicted, and his experiences preparatory to the great concluding cycle of initiation meet with a ready response from every aspiring man. in the life and work of jesus the christ, that radiant and perfected son of god, who "has entered for us within the veil, leaving us an example that we should follow hi

astor, is waning in brilliancy and has not the light that it had several hundred years ago; whilst pollux, the immortal brother, is waxing in brightness and eclipsing his brother, so reminding one of the words of john the baptist, spoken as he looked at the christ "he must increase, but i must decrease (st. john, iii, 30) thus [65] we have a most significant constellation, because it holds before the eyes of man the thought of the increasing potency of the spiritual life and the decreasing power of the personal self. the story of man's growth to maturity and the history of the soul's gradually increasing control are told for us in the constellation gemini. in the ancient zodiac of denderah, this sign is called "the place of him who cometh, and the thought of an emerging spiritual being is

APOCALYPSE MOSES

o to me to eat. chapter 8. 1 'and god was wroth with us, and the lord came into paradise and called me in a terrible voice and said "adam, where art thou? and why hidest thou from my face? shall the house be able to hide itself from its builder" and he saith to me "since thou hast abandoned my covenant, i have brought upon thy body seventy-two strokes; the trouble of the first stroke is a pain of the eyes, the second stroke an affection of the hearing, and likewise in turn all the strokes shall befall thee' chapter 9. 1 as he said this to his sons, adam groaned sore and said 'what shall i do? i am in great distress' 2 and eve wept and said 'my lord adam, rise up and give me half of thy trouble and i will endure it; for it is on my account that this hath happened to thee, on my account thou

ARADIA GOSPEL OF THE WITCHES

of the river,head downwards. a rain speedily followed, and the saint was restored in honour to his place in thechurch.]the spell or conjuration of the round stone. 11 the finding a round stone, be it great or small, is a good sign (e buono augurio, but it should neverbe given away, because the receiver will then get the good luck, and some disaster befall the giver.on finding a round stone, raise the eyes to heaven, and throw the stone up three times (catching itevery time, and say: spirito del buono augurio!sei venuto in mio soccorso,credi ne avevo gran bisogno,spirito del folletino rossogiacche sei venuto in mio soccorso,ti prego di non mi abbandonare!ti prego dentro questra palla dintrare,e nella mia tasca tu possa portare,cosi in qualunque mia bisogna,in mio aiuto ti posso chiamare,e d

BALANCE J

ne and instead chose the grim path of asceticism and sorcery. these dramatic themes were to weave in and out of his life like a crimson thread as he constantly reinvented himself and stove to find new ways to express his dedication to the artist/outsider. so take your time in looking at this body of work. try an experiment and stop in front of one of the self-portraits and engage the attention of the eyes. give the artist as opportunity to speak and you will hear him. there are many thematic twists and turns in spare s work. there is wonderfully dark and brooding chthonic leaning in the early works, where fabulous animals prowl amongst the dreaming humans. snakes and dragons and other representations of primal forces writhe and proliferate across the paper. and spare himself is often portr

BASIL VALENTINE TWELVE KEYS

ary. the daily ebb and flow of the sea, which are caused by the sympathetic influence of heavenly bodies, impart great wealth and blessing to the earth. for whenever the water comes rolling back, it brings a blessing with it. a bride, when she is to be brought forth to be married, is gloriously adorned in a great variety of precious garments, which, by enhancing her beauty, render her pleasant in the eyes of the bridegroom. but the rites of the bridal night she performs without any clothing but that which she was arrayed withal at the moment of her birth. in the same way our bridal pair, apollo and diana, are arrayed in splendid attire, and their heads and bodies are washed with various kinds of water, some strong, some weak, but not one of them exactly like another, and each designed for

BEHOLDERS OF NIGHT

sexual union of both within his or her self, allowing the pleasure of the waking and waning moon to be brought forth through the sun, which is the gateway for demons and angels in copulation. if one seeks not the sexual genii, the antinomianian path is brought forth by a solitary and capable mind, which is beheld by the sethian psyche, or kingdom of shadows. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our mind is of the deep. leviathan the serpent guards this gateway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the birth caul itself is a vampyric reference to fol

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

e that only those who are of trisong deutsen s line can transmit its instructions without detrimental consequences. establishing these concepts now will allow the following deeper analysis to develop without the constant repetition or tangential introduction of such foundational details. having presented this material, let us now look more closely at the protector deity tradition in tibet through the eyes of tsiu marpo. 43 this account is a summary of chokyur lingpa s biography available in dudjom 2002, pp. 841-848. see doctor 2005 for a more detailed account of chokyur lingpa s life and compositions. also see bradburn, et al. 1995, pp. 353-354. 24 figure 2. an example of..kin.-script; found within the warlord s tantra (mpg, pp. 315, 320) 25 figure 3. the tibetan buddhist king trisong deut

BLAVATSKY H P ANTHROPOGENESIS

ryo, our knowledge is almost a blank. we know scarcely anything about the various steps by which the primary fundamental qualities of the protoplasm of the ovum are differentiated into the complex phenomena which we have attempted in[[vol. 2, page] 132 the secret doctrine. this book to explain" the students of trin. coll. cantab. will now kindly draw a veil before the statue of hygeia and bandage the eyes of the busts of galen and hippocrates, lest they look reproachfully at their degenerate descendants. one further fact we must note. sir m. foster is discreetly silent about the case of the ruptured umbilical cord cited by his great french confrere. this is a very curious statement as explained in the commentaries. to make it clear: the first race having created the second by "budding" as

composed, like an onion, of very delicate laminae or coats, enclosing a liquid. the laminae approach each other at the lower end, and the embryo hangs from the root of the umbilicus almost like the fruit from the bough. the stone has now become changed, by "metempsychosis" into a plant. then the embryonic creature begins to shoot out, from the inside outward, its limbs, and develops its features. the eyes are visible as two black dots; the ears, nose, and mouth form depressions, like the points of a pineapple, before they begin to project. the embryo develops into an animal-like foetus- the shape of a tadpole- and, like an amphibious reptile, lives in water and develops from it. its monad has not yet become either human or immortal, for the kabalists tell us that this only occurs at the "f

ed the ilda-baoth, the demiurge of the nazarenes, filled with rage and envy against his own creature, whose reflection created ophiomorphos. in this case it is but natural- even from the dead letter standpoint- to view satan, the serpent of genesis, as the real creator and benefactor, the father of spiritual mankind. for it is he who was the "harbinger of light" bright radiant lucifer, who opened the eyes of the automaton created by jehovah, as alleged; and he who was the first to whisper "in the day ye eat thereof ye shall be as elohim, knowing good and evil- can only be regarded in the light of a saviour. an "adversary" to jehovah the "personating spirit" he still remains in esoteric truth the ever-loving "messenger (the angel, the seraphim and cherubim who both knew well, and loved stil

ophical and metaphysical aryans- the authors of the most perfect philosophical systems of transcendental psychology, of codes of ethics, and such a grammar as panini's, of the sankhya and vedanta systems, and a moral code (buddhism, proclaimed by max muller the most perfect on earth- such fools, or children, as to lose their time in writing fairy-tales; such tales as the puranas now seem to be in the eyes of those who have not the remotest idea of their secret meaning? what is the fable, the genealogy and origin of kasyapa, with his twelve wives, by whom he had a numerous and diversified progeny of nagas (serpents, reptiles, birds, and all kinds of living things, and who was thus the father of all kinds of animals, but a veiled record of the order of evolution in this round? so far, we do

pecies. subkingdoms of animals yield the same instances. the globigerina of the atlantic soundings is identical with the cretaceous species of the same genus. the tabulate corals of the silurian epoch are wonderfully like the millepores of our own seas. the arachnida, the highest group of which, the scorpions, is represented in the coal by a genus differing only from its living congeners only in. the eyes" etc, etc; all of which may be closed with dr. carpenter's authoritative statement about the foraminifera "there is no evidence" he says "of any fundamental modification or advance in the foraminiferous type from the palaeozoic period to the present time. the forminiferous fauna of our own series probably present a greater range of variety than existed at any previous period; but there is

- it is evident that our teachings have very few chances of an impartial hearing. add to it the claim that a portion of the mankind in the third race- all those monads of men who had reached the highest point of merit and karma in the preceding manvantara- owed their psychic and rational natures to divine beings hypostasizing into their fifth principles, and the secret doctrine must lose caste in the eyes of not only materialism but even of dogmatic christianity. for, no sooner will the latter have learned that those angels are identical with their "fallen" spirits, than the esoteric tenet will be proclaimed most terribly heretical and pernicious* the divine man dwelt in the animal, and, therefore, when the physiological separation took place in the natural course of evolution- when also "

of the four-armed hindu gods, as shown in a preceding footnote. such is the mystery of the human eye that, in their vain endeavours to explain and account for all the difficulties surrounding its action, some scientists have been forced to resort to occult explanations. the development of the human eye gives more support to the occult anthropology than to that of the materialistic physiologists "the eyes in the human embryo grow from within without" out of the brain, instead of being part of the skin, as in the insects and cuttlefish. professor lankester, thinking the brain a queer place for the eye, and attempting to explain the phenomenon on darwinian lines, suggests the curious view that "our" earliest vertebrate ancestor was a transparent creature and hence did not mind where the eye

BLAVATSKY H P COSMOGENESIS

m are now to be found the most learned of the priests and followers of lao-tse, simply laugh at the blunders and hypotheses of the european chinese scholars; and tradition affirms that the commentaries to which our western sinologues have access are not the real occult records, but intentional veils, and that the true commentaries, as well as almost all the texts, have long since disappeared from the eyes of the profane[[footnote(s "if we turn to china, we find that the religion of confucius is founded on the five king and the four shu-books, in themselves of considerable extent and surrounded by voluminous commentaries, without which even the most learned scholars would not venture to fathom the depth of their sacred canon (lectures on the "science of religion" p. 185. max muller) but the

n account of genesis, and which, thanks to this armenian forger, have misled all the civilized nations for over 1,500 years into accepting jewish derivations for direct divine revelation* bunsen's "egypt's place in history" vol. i. p. 200[[vol. 1, page] xxvii introductory. so that, with the exception of these more than doubtful fragments, the entire chaldean sacred literature has disappeared from the eyes of the profane as completely as the lost atlantis. a few facts that were contained in the berosian history are given in part ii. of vol. ii, and may throw a great light on the true origin of the fallen angels, personified by bel and the dragon. turning now to the oldest aryan literature, the rig-veda, the student will find, following strictly in this the data furnished by the said orienta

in all its seeming effulgence and glory, is merely a mass of shadows, as it can never be eternal, and is simply an illusion, or maya. even in the mind-baffling and science-harassing genesis, light is created out of darkness "and darkness was upon the face of the deep (ch. i. v. 2- and not vice versa "in him (in darkness) was life; and the life was the light of men (john i. 4. a day may come when the eyes of men will be opened; and then they may comprehend better than they do now, that verse in the gospel of john that says "and the light shineth in darkness; and the darkness comprehendeth it not" they will see then that the word "darkness" does not apply to man's spiritual eyesight, but indeed to "darkness" the absolute, that comprehendeth not (cannot cognize) transient light, however tran

physical or mental. the occult claim that there are seven senses in man, as in nature, as there are seven states of consciousness, is corroborated in the same work, chapter vii, on pratyahara (the restraint and regulation of the senses, pranayama being that of the "vital winds" or breath. the brahmana speaks in it "of the institution of the seven sacrificial priests (hotris. he says "the nose and the eyes, and the tongue, and the skin and the ear as the fifth (or smell, sight, taste, touch and hearing, mind and understanding are the seven sacrificial priests separately stationed; and which "dwelling in a minute space (still) do not perceive each other" on this sensuous plane, none of them except mind. for mind says "the nose smells not without me, the eye does not take in colour, etc, etc

they have for the monkeys. for then he (the reader) would perhaps learn- were the brahman to judge him worthy of an explanation- that the hindu sees in the ape but what manu desired he should: the transformation of species most directly connected with that of the human family, a bastard branch engrafted on their own stock before the final perfection of the latter. he might learn, further, that in the eyes of the educated 'heathen' the spiritual or inner man is one thing, and his terrestrial physical casket another. that physical nature, the great combination of physical correlations of forces, ever creeping onward towards perfection, has to avail herself of the material at hand; she models and remodels as she proceeds, and finishing her crowning work in man, presents him alone as a fit tab

ell as those of animals, plants, and stones, are themselves altogether built up of such beings; which, except larger species, no microscope can detect. so far, as regards the purely animal and material portion of man, science is on its way to discoveries that will go far towards corroborating this theory. chemistry and physiology are the two great magicians of the future, who are destined to open the eyes of mankind to the great physical truths. with every day, the identity between the animal and physical man, between the plant and man, and even between the reptile and its nest, the rock, and man- is more and more clearly shown. the physical and chemical constituents of all being found to be identical, chemical science may well say that there is no difference between the matter which compo

hagorean society, the eleusinian, the hermetic brethren of egypt, the rosicrucians, and the freemasons. many of these emblems it is not proper to divulge to the general eye, and a very minute difference may make the emblem or symbol differ widely in its meaning. the magical sigillae, being founded on certain principles of numbers, partake of this character, and although monstrous or ridiculous in the eyes of the uninstructed, convey a whole body of doctrine to those who have been trained to recognise them" the above enumerated societies are all comparatively modern, none dating back earlier than the middle ages. how much more proper, then, that the students of the oldest archaic school should be careful not to divulge secrets of far more importance to humanity (in the sense of being danger

BLUE EQUINOX

se my will to demand it from others if i can give nothing in return to help them to find what they really seek. i have cried with christ .eli, eli, lama sabacthani. i have suffered the bloody sweat with him on the cross, and now i say with him .it is finished. amen. one last note occurs to me before i wrap up this book and seal it and address it to f. in whose hands 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 q

lowing additional suggestions for extending the dominion of the law of thelema throughout the whole world. 1. all those who have accepted the law should announce the same in daily intercourse .do what thou wilt shall be the whole of the law. shall be the invariable form of greeting. these words, especially in the case of strangers, should be pronounced in a clear, firm, and articulate voice, with the eyes frankly fixed upon the hearer. if the other be of us, let him reply .love is the law, love under will. the the equinox 180 latter sentence shall also be used as the greeting of farewell. in writing, wherever greeting is usual, it should be as above, opening .do what thou wilt shall be the whole of the law, and closing .love is the law, love under will. 2. social gatherings should be held

martyr of the years. love, that fills the void with bliss, staunches the eternal flood, heals the hurt of the abyss, blanches, beggared of its blood. love, that wears the laurel crown, turns to gain the lees of loss, that from the shame retrieves renown, is the carrion of the cross. through the heart a dagger-thrust, on the mouth a traitor kiss, the equinox 272 on the brows the brand of lust, in the eyes the blaze of bliss! life, the pimp of malice, drags love with rape of fingers rude, flings to dust-heap death the rags of its bleeding maidenhood. therefore, we, the slaves of love, stand with trembling lips and eyes; there is that shall reach above the soul.s sullied sanctuaries. blasphemy beneath our touch turns to prayer.s most awed intent; the profaner s vilest smutch is our central s

sions of mythology and metaphysics. i am perfectly in accord with the political conclusion of this book. he was doubtless paid to write it in this interest. however, i had no idea that mr. william archer was such an unpleasant thing. the publisher says that he was born at perth, scotland. perhaps, he was one of the famous .twin brothers of perth, who were.ready to exhibit a positive wassermann.to the eyes from their birth. said bill to his brother .well, thanks to our mother, we re the rottenest beggars on earth. true ghost stories. by hereward carrington. j. s. ogilvie publishing co. mr. hereward carrington was a very clever young man, and that was his trouble. he is still a very clever young man, and as he is older than he was, his trouble is increased. i always thought him crazy with hi

tainment. he says quite rightly that it is all a matter of thinking right instead of wrong, and certainly a study of his pages should do a great deal to clear up intellectual difficulties. but this is only a very small part of the path. it is all very well to say that reason is full of falsity, and mr. klein demonstrates it very much as i have myself done in many places. but how are people to use the eyes of the spirit, unless they are taught? the a.a. offers a technique of attainment infinitely subtle and varied, so that the need of every man is met by processes of actual practice, scientifically tested and confirmed. it is not enough merely to accept mr. klein s explanation of the universe. that is the giant s robe. you must get your own clothes made to fit you. you cannot persuade yours

nada is very soon heard by the beginner, especially during the practice of pranayama (control of breath-force. at first it resembles distant surf, though in the adept it is more like the twittering of innumerable nightingales; but this sound is premonitory, as it were, the veil of more distinct and articulate sounds which come later. it corresponds in hearing to that dark veil which is seen when the eyes are closed, although in this case a certain degree of progress is necessary before anything at all is heard. 3. having become indifferent to objects of perception, the pupil must seek out the raja (king) of the senses, the thought-producer, he who awakes illusion. the word .indifferent. here implies .able to shut out. the rajah referred to is in that spot whence thoughts spring. he turns

on. it is not sufficient to get rid temporarily of one.s obstacles. one must seek out their roots and destroy them, so that they can never rise again. this involves a very deep psychological investigation, as a preliminary. but the whole matter is one between the self and its modifications, not at all between the instrument and its gates. to kill out the sense of sight is nor achieved by removing the eyes. this mistake has done more to obscure the path than any other, and has been responsible for endless misery. 76. withhold thy mind from ah external objects, ah external sights. withhold internal images, hest on thy soullight a dark shadow they should cast. this is the usual instruction once more, but, going further, it intimates that the internal image or reality of the object must be des

BOOK OF ENOCH

birds, and against animals, and against reptiles, and against fish, and they devoured one another's flesh, and drank the blood from it. 7.6] then the earth complained about the lawless ones. 8.1] and azazel taught men to make swords, and daggers, and shields, and breastplates. and he showed them the things after these, and the art of making them; bracelets, and ornaments, and the art of making up the eyes, and of beautifying the eyelids, and the most precious stones, and all kinds of coloured dyes. and the world was changed. 8.2] and there was great impiety, and much fornication, and they went astray, and all their ways became corrupt. 8.3] amezarak taught all those who cast spells and cut roots, armaros the release of spells, and baraqiel astrologers, and kokabiel portents, and tamiel tau

BOOK OF PLEASURE

do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste) if a man is no hero to his servant, much less can he remain a mystic in the eyes of the curious; similarity educates mimicry. decorate your meaning, however objectionable (as fact, after you have shown your honesty. truth, though simple, never needs the argument of confusion for obscurity; its own pure symbolism embraces all possibilities as mystic design. take your stand in commonsense and you include the truth which cannot lie; no argument has yet prevailed. perfect

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

n the water and the salt and a red, nine-foot length of cord and a blindfold on the altar. the priestess's goddess crown and the priest's horned helmet rest beside the altar. the initiate wears no jewelry of any kind, nor make-up, and waits in a room outside the temple room. anointing will be done as described in the self dedication. a keltic cross in a circle$ is drawn slightly above and between the eyes, in the position of the third eye; a pentagram^ is drawn over the heart; an inverted triangle is marked by touching the genitals, right breast, left breast and genitals again. the erecting the temple ritual is performed in the usual manner (see next lesson. the bell is rung three times. priestess "let there be none who suffer loneliness; none who are friendless and without brother or sist

t yourself by transcending association with your gross physical self and your mental identifications and you become aware of the true source. when you sit in meditation, with your attention focused on the third eye, you lift yourself above and beyond the conscious and subconscious cares of the physical. notice that when you are feeling well and alert you are in touch with your environment through the eyes and other physical senses. your focus is outward into the physical world. when you are in a negative mood, or depressed, notice how you withdraw from your physical world. you turn your eyes down and your focus reflects subconscious thoughts and problems. the next time that you feel depressed or moody, lift your eyes; focus your attention outward and upward above the level of the horizon

e bond of handfasting" priestess "let them be named and brought forward" covener.(groom's name. is the man and (bride's name..is the woman" bride and groom move forward to stand facing priest and priestess across the altar bride opposite priest and groom opposite priestess. priestess(to groom "are you.(name" groom "i am" priestess "what is your desire" groom "to be made one with.(bride's name, in the eyes of the gods and the wicca" priestfto bride "are you (name" bride "i am" priest "and what is your desire" bride "to be made one with (groom's name, in the eyes of the gods and the wicca" priestess takes up sword and raises it high. priest hands priapic wand to bride and groom. they hold it between them, each with both hands. priestess "lord and lady, here before you stand two of your folk

the image you see looks sad and angered, then is the time. for you to smile and to love (for it is not fire that puts out fire. in return will the image in the pool smile and love. so change you anger for love and tears for joy. it is no weakness to admit a wrong; more is it a strength and a sign of learning" priest "ever love, help and respect each other, and then know truly that you are one in the eyes of the gods and of the wicca" all "so mote it be" priest takes priapic wand from couple and replaces it on the altar. bride and groom each place ring on the other's finger and kiss. they then kiss priest and priestess across the altar, then move deosil about the circle to be congratulated by the others. then shall follow the ceremony of cakes and ale followed by games and merriment. as i

ly, you can decorate all of the wands with runes and symbols, if you wish, but make sure the witan wand stands out from the others. kneeling, lay the witan wand on the ground before you; horizontally "across" you. take the other six wands and hold them out over the witan wand. close your eyes, and holding them between your two hands, mix them together while concentrating on your question. keeping the eyes closed, grip the wands in your right hand (left hand if left-handed; take hold of the tip of one wand with the fingers of the other hand; concentrate for a moment longer on your question, then open your right hand. all the wands will fall to the ground except the one held now by the fingers of your left hand. open your eyes. i: if there should be more long wands than short wands on the gr

y dried. the leaves can be eaten in salads. the white juice from the stem cures warts and warty growths in a short time. the root, baked and ground, makes good coffee. elder leaves used in urinary troubles and as treatment for colds. the berries are used with other herbs for colds and coughs (dried berries are often used instead of currants. eyebright used for weak eyes and as a general tonic for the eyes. frequently used in a compound. golden seal a wonderful catarrh remedy and tonic. the tincture should be used with care and should be taken in one-drop doses, with water only. ground ivy whilst not really an ivy (the common name of which is alehoof, this is a good remedy for rheumatism, indigestion and kidney complaints. lungwort for coughs and all chest affections. marigold this is anoth

of eaach equal parts as much as suffices as much as you like as much as you like a pound an ounce a drachma or dram a scruple a grain a pill or pills potion powder powdered tincture an extract (usually fluid) small paper eye wash mouth wash decoction gargle a draught an infusion mixture half ginger one pint in water before meals after meals when the cough is troublesome at bedtime as required for the eyes equal parts to be used as directed to be added shake the vessel before let there be applied boiling water poultice date or day spoken of while the pain lasts by degrees at pleasure; as you please without delay; urgent annual herb biennial herb perennial herb flowers perfect some simple treatments remember, preparations should not be boiled in aluminum vessels. use copper or earthenware or

BUDGE E

s nos. 14-19. 16-19. four forms of osiris, mummified, bearded, and wearing the red crown, and seated on chairs of state; their names are asar-ka-amentet, asar-her-khentu-f, asar-batti, and asar-kherp-neteru. 20, 21. the two goddesses seh, and ahau, p. 58 who stand grasping the sceptre with both hands, and have their heads turned behind them. 22. the goddess ba-khati, who holds in each hand one of the eyes of horns or ra. 23. the god khetra, holding a sceptre and an ankh. click to view third hour. lower register. gods nos. 20-26. 24-26. three gods, with bowed backs who touch the earth with their hands. the text relating to the above reads- p. 59 "those who are in this picture [and those who are in] the house of tet praise this great god, and when this great god hath sent forth words to them

in the form of a hawk-headed man. of him it is said "his work is to protect his own form" and of the serpent "he liveth upon the magical protection which issueth from his mouth every day" the text which refers to the oval reads- p. 95 click to view the kingdom of seker. p. 97 "the image which is in this picture is in thick darkness. the dawn in the horizon which belongs to this god [cometh] from the eyes of the heads of the great god, whose flesh sendeth forth light, and whose legs are bent round, the great god who keepeth ward over the flesh of sekri, who is on his sand, his own image. the voice of this horizon is heard in this hour after this great god hath passed them by, like unto the sound of the roarings which are in the heights of heaven when they are disturbed by a storm" on the l

ine, the gods in their bodies praise thee; descend thou into the sky and take thou thy two souls through thy magical protectors' the work of these gods in the tuat is to praise this great god, and they stand in this city and they count up (or, verify) the gods of the country of mafket (i.e, sinai. they descend) to earth [before] ra after he hath taken up his position in the sky and doth rise upon the eyes of mankind in their circles" in the lower register are- 1. the god nu, holding the sceptre and ankh in his left and right hand respectively. p. 271 2. the goddess nut, holding the sceptre and ankh. 3. the god hehu, holding the sceptre and ankh. 4. the goddess hehut, holding the sceptre and ankh. 5. the god tebai, man-headed, and holding an oar, or paddle. click to view (left) the gods who

CASE PAUL F THE BOOK OF TOKENS

is set in the wall of a house, even as the eye is set in the head, that they who dwell within may look abroad to see what passeth without. hence it is written in the book of formation that the letter heh correspondeth unto the faculty of sight. this referreth to my power of vision, which is not as thine, since nothing escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i understand, and because nothing is hid from me, therefore am i merciful. 5 but the path of my mercy is a way concealed from the profane, because they have not attained unto my

ration. but many are called and few chosen, for only if thou canst understand the written word with thine heart, canst thou perceive that even thy aspiration cometh not from the levels of guph and nephesh, but is truly the reflection of my descending power from ruach [194] e p i l o g o s always then is aspiration like the reflected image of the sun in a glass, which, if it striketh straight into the eyes, seemeth to be the sun itself. no man riseth to ruach by his own power. yet many delude themselves concerning this, and from that delusion spring up many weeds of error. know ye that the least of thine impulses towards what seemeth to be above, hath its source in that same above. avoid error by keeping fast to this. nothing in the levels of yesod and malkuth, ever can or doth set power in

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

uries ago, it was regarded as precious because it was the main preservative of food through the long winter months for early settlers around the globe. in formal magick, it represents the element of earth. in modern protective and banishing rituals, a salt circle is created to keep out harm. many of us still adhere to the old practice of throwing a pinch of spilt salt over our left shoulder 'into the eyes of the devil. salt was also added in the making of holy water to ward off evil and increase physical strength as well as powers of fertility. salt is still added to water in casting a triple circle in more formal magick. on a less formal level, small quantities of salt can be empowered and used for all kinds of domestic protection. to empower salt, pass a clear quartz or crystal pendulum

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

n-born. these associations were made not only by individuals who came into firsthand contact with native african practitioners.those deemed to be most familiar with magical styles of spirituality.but others, who adhered to an axiom that stated the most widely respected conjurers were "fullblooded africans" a designation that affirmed the geographical and spiritual roots of conjuring practices. in the eyes of many blacks, these supernatural traditions were the bridge that connected the spiritual heritage of the ancestors with the adopted traditions of north america. we turn now to the african origins of conjure lodged in new world magic. black magic page 23 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 34\ facing page illustration: gris-gris w

CHRONOLOGIA RORISPERGIUS

mesopotamia. sumerians build ziggurats, the first astrological observatories. the sun, moon and 5 visible planets are used. astrological knowledge is recorded in cuneiform on clay tablets. 3761 bc first day of jewish calendar (according to jewish sources. 3760 bc the assyrian calendar begins with the first recorded year of the "beginning of civilization (shooraya d'mdeetanayoota) as seen through the eyes of the ancient bet-nahranaye (mesopotamians. these ancient inhabitants of assyria, babylon, and sumer believed that civilization was a "gift from the gods" and it was marked from the time "kingship was lowered from heaven" 3200 bc writing in sumerian tablets 3100 bce pyramid texts [egy. 2953-2838 chinese emperor fu hsi, produced first w.v. of i ching 2700 bce the great pyramid of khufu is

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

, and having (by her consent) got her into his hands, he gave her good words until all her kingdom had subjected itself to him. after which, in the third scene of this act, he caused her to be led forth, and first to be stripped stark naked, and then to be bound to a post upon a scurvy wooden scaffold, and well scourged, and at last sentenced to death. this was so woeful a spectacle, that it made the eyes of many run over. hereupon like this, naked as she was, she was cast into prison, there to await her death, which was to be procured by poison, which actually did not kill her, but made her leprous all over. thus this act was for the most part lamentable. page 53 between acts, they brought forth nebuchadnezzar s image, which was adorned with all manner of arms, on the head, breast, belly

COLLIER IRENE CHINESE MYTHOLOGY

ical evidence has not yet proven its existence. the dynasty that followed, the shang (1523 1027 b.c, has a rich heritage of pottery, bronzes, and artifacts, which places it as the first historical dynasty of china.1 the chinese dragon is not an evil creature. on the contrary, he brings rain and guards the lakes and waterways. he is a composite creature with the horns of a deer, the ears of a cow, the eyes of a lobster, the head of a camel, the whiskers of a cat, the body of a snake, the belly of a frog, the scales of a carp, the talons of an eagle, and the paws of a tiger. dragons love to make vibrations in the sky by rolling huge pearls, creating thunder. lesser dragons are used as riding steeds by the gods of heaven. the ruling king in this story is the yellow emperor, a good leader who

COSIMANO CHARLES ELEMENTARY PSIONICS

nt wrong on the set, which caused the person on the screen to really get mad. he sent a wave of pure fury into the camera that almost knocked me off my chair and it takes a lot to move me. 3. this energy can be polarized and will behave much as light does. it can be made to pass through lenses and be reflected by mirrors. 4. it will emanate from the entire human body, with certain points, such as the eyes, the forehead, the top of the head and the fingertips being the strongest emission points. 5. it has a relation to electromagnetic energy that allows it to be carried over wires without a carrier wave. this is one feature that can be proven by an easily repeatable experiment. t. galen hieronymus, a famous radionic expert who died in 1988, did an experiment in which he took two identical p

hat is the case, do not be hesitant to create another one and send it out, and another one after that. i make it habit to send out a new thought-form every night when i am trying to accomplish something important. once you have mastered this method, you may go onto other and even more interesting things. as i mentioned in the earlier chapter, the energy is emitted by certain parts of the body and the eyes and the fingertips are the best. you can learn to control and direct the power that comes through these parts and put it to use. like all of these things, while it is easy once it is mastered, that mastery can take some practice, so do not be discouraged if you do not get immediate results. use your skill at meditation to examine the energy flow in your body. now i know that sounds a bit

y easy to find. now pick a victim, any victim will do. they are pretty easy to find to, just ask any mugger. once you have your mark (egad, i'm beginning to sound like a pickpocket) making sure that he or she is not distracted, like being involved in a heated conversation with a traffic cop, fix your gaze on the person, preferably from the rear. i know it works better if you can aim directly into the eyes, but there are some serious cultural problems with that sort of thing and so i advise you to shoot the person in the back. decide on the command you will give. fix your gaze and send out the energy, feeling the stuff of your etheric body expand and flare out from your eyes to extend in a long, thin line to the target. again, you do not actually have to see this, though it helps, merely kn

f success. once you have the person's attention, choose your word of command. remember, keep it down to one word. it is best to have chosen this word in advance because the situation may be such that you will not have time to think of one. stare at the person for a couple of seconds. you can probably get away with that in a social context at a distance. while staring, shoot the beam directly into the eyes of the subject while thinking your command and then approach the person. if the circumstances are right, you may not have to do that. the person may approach you. now comes the hard part. after the initial approach is made, do not do anything more with your psychic energy until you make sure you want to continue with this person. it may be you will meet someone and discover an instant, mu

the teleflasher can be quite an interesting task for someone who lacks experience in telepathy experiments. in order to get any kind of results, you have to first be able to get into the meditative state. after you have done this, you must be able to concentrate on the image being flashed at you. this is not as easy as it seems. the creators of the miraculous teleflasher forgot that the pupils of the eyes open and close with light, so when each time the light flashes, they close a little and the resulting effect can destroy concentration. while you are battling with the flashing light you have to not only concentrate on the image before you, but also onto your target. you have to be able to hold two images in your mind at the same time and that is a lot easier said than done. in addition

there is an obvious implication here but i would not be so crass as to mention it. when the paint dries, put the knobs on the pots and it s finished. wonderful, your helmet is done. at this point you are undoubtedly wondering what use this marvelous instrument may have. like all radionic instruments, the helmet has the capacity to tune and target psychic energy, especially the energy emitted from the eyes. the helmet will also increase the output of visualized energy and aid in the accuracy of any transmission, with or without the teleflasher. there are two ways to tune the instrument. the first method involves the use of the pendulum. put the helmet on your head and turn the pots all the way to the left. sit facing north or south. holding the pendulum, begin to concentrate on someone you

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

estrial (fourth dimensional) origin. the sight witnessed by 70,000 catholics at fatima, portugal in 1917 sounds like many of the stories described in both the ancient texts and the modern world. the fatima 'miracle' followed a series of meetings between three children and some strange being, which, they said, sometimes manifested as the virgin mary. the being promised to produce a miracle to open the eyes of humanity, and those tens of thousands of people who turned up to witness it did, indeed, see a fantastic sight. but what was it? ufo researcher, jacque vallee, believed he knew when he wrote, in his 1976 book, the invisible college "not only was a flying disc or globe consistently involved, but its motion, its falling leaf trajectory, its light effects, the thunderclaps, the buzzing so

he text goes on "and the midwife went away with him. and they stood in the place of the cave, and behold a luminous cloud overshadowed the cave. and the midwife said 'my soul has been magnified this day, because mine eyes have seen strange things- because salvation has been brought forth to israel. and immediately the cloud disappeared out of the cave, and a great light shone in the cave, so that the eyes could not bear it. and the veil of tears 13 in a little that light gradually decreased until the infant appeared, and went and took the breast of his mother, mary" the connections with 'gods' and 'clouds' are endless in the ancient legends and texts and what about the 'star' that was supposed to have hovered over the birthplace of y'shua? why could that not have been a spacecraft? in the

lice since their service is for us irreplaceable in the respect that the police is in a position not only to use its own particular measures with the insubordinate, but also to screen our activities and to provide pretexts for discontents" protocol 15 the protocols describe the masons on the lower levels of degree- the great majority- as a part of a 'show army' who are there only "to kick dust in the eyes of their fellows. everyone is manipulating everyone else. unless we know the secret society background of people employed by the controlling institutions, be it the police, politicians, doctors, military officers, editors and journalists, or government officials, and unless we know what that secret society truly stands for, how can we possibly know what agenda those who run a country or c

s aspen institute for humanistic studies. james baker, the us treasury secretary and long time buddy of george bush, made a speech in support of the world conservation bank. the official host of the world wilderness conference was george w. hunt, an accountant and investment consultant, who had done some reading about world conspiracy 'theories. this helped him to realise what was going on before the eyes of some genuine environmentalists who had no idea how they were being manipulated. an interview with george hunt appeared in moneychanger magazine in the united states. in that, he explained how the world conservation bank was being designed as a world central bank to create yet more debt in the third world and steal the lands of the poor while trumpeting its success in reducing debt and

avest sex questions (bold, spicy, frank. they're the ones you've always wanted to ask. yawn. published by company magazine in association with the health education authority. chapter 19 free at last the river is flowing, flowing, and growing, the river is flowing, back to the sea. mother earth carry me, a child i will always be; mother earth carry me, back to the sea. don't know the person behind the eyes that are reading these words. i don't know where you come from or your race, colour, creed, or income. i frankly don't care because these temporary states are only vehicles for experience, anyway. but i do know a great deal about you in other ways. i know that you are part of me and i am part of you because we are all aspects of the same infinite consciousness that we call god and creatio

DAVID ICKE CHILDREN OF THE MATRIX

some researchers say this was connected to the 34 children of the matrix heliacal rising on july 23rd when sirius, the earth, and the sun are in a straight line. others speculate that this could create a "star gate" connection between the two systems, a sort of interdimensional (inter-density) portal. this moment was the beginning of the calendar for the new year in many cultures. it is said that the eyes of the sphinx (the dog) line up with the exact period on the horizon where sirius rises on july 23rd and that the pyramids are also lined up to that point on the horizon" this, incidentally, is the time every year that the illuminati elite gather at bohemian grove in northern california wearing their hooded robes for their infamous rituals under a 40-foot stone owl, as detailed in the big

lemuria and atlantis fell to cataclysmic events. i will focus from here on what happened after the stage-by-stage destruction of atlantis in the period from around 10,000bc to 5000bc. when the earth settled down after the incredible upheavals, the survivors from atlantis and lemuria began to recolonise the planet. and one of their key centres became known as sumer, the "cradle of civilisation, in the eyes of official history. this was the restarting of ruled by the gods 43 civilisation after the cataclysm. sir laurence gardner is the current front man of the ancient imperial royal dragon court and order, which was originally created in egypt about 2000bc to support the agenda of the so-called "dragon kings" or reptilian bloodlines. gardner says that sumaire in the old irish language means

the plane came to rest inside. what he saw was a scene straight from james bond (which was written by former british intelligence agent, ian fleming. he got out of the plane wondering what the hell was going on and he was met by tall, blond-haired, people with "pearl" coloured skin and "bluish-purple" eyes that appeared to be electrically charged somehow: like laser eyes (this same description of the eyes can be found in ancient accounts of the gods and the "children of the gods) the beings in the mountain all wore long white gowns with a maltese cross medallion on a chain- the symbol of the knights of malta and widely seen in the symbolism of british royalty. it is also a symbol from lemuria-mu, according to james churchward, and i have heard beings of this description associated with lem

. in credo's words, it requires not just a new axe, but one that has been sharpened to its fullest potential. when you finally breach the "suit, he says, you find inside a pinkish, scaly, reptilian, creature with pupils that go up-down like a reptile's. africans call them in this "non-suited" state "pinky, pinky. the big black eyes, he says, are not eyes, but very sophisticated goggles to protect the eyes of the grey from the sun. for some reason, the reptilian greys and at least some of the other reptilians cannot endure, or do not wish to experience, direct sunlight, and they have to either wear these suits and eye protectors or only go out at night. i know it's serious, but i have to laugh at how bizarre it all is. aliens walking around in grey suits wearing big black shades, and others

e, as with other connected centres, was famous for its labyrinth, a word meaning "house of the double axe" or "house of the serpent goddess".8 greece was another serpent goddess culture. they called her athene and at delphi, the oracles (interdimensional channellers) would speak the words of the serpent goddess, known there as delphinia.9 the oracle would go into a trance state while staring into the eyes of a snake. she would also use cannabis and chew laurel leaves, the sacred herb of the goddess or "pythoness. the laurel leaves are used by the illuminati in the symbol of freemasonry and the logo of united nations, in which they frame an earth broken into an esoterically significant 33 segments (figure 18. pythagoras, the famous greek hero and mathematician, grew up in the mysteries of t

h. constructed through ritual but empowered by legions of spirits, i was a human and spiritual focus of corporate satanic energy into the 'body of christ'"4 phillip eugene de rothschild, like arizona wilder, talks of the involvement of josef mengele, and the overwhelming memory that most of his victims have is his eyes "i'll never forget his eyes, they say, one after the other. having looked into the eyes of ted heath, who is nowhere near as high in the hierarchy as mengele was, i know exactly what they mean. phillip de rothschild says he saw mengele giving a "tongue-lashing" to his rothschild father and this confirms my own research that shape-shifter mengele was very high indeed in the illuminati. i'm sure there are those who will be extremely surprised by the claim that long after the w

ause i had heart trouble and was recovering from a heart attack. i hesitated, but finally relented and said ok "they sprang over to me so fast that it startled me. one got behind me and one straddled my legs in front of me. they did this without touching me and they both started running their hands around my body again without touching me anywhere. this went on for about a minute then my eyes met the eyes of the lady in front of me. that was some experience, our eyes meeting. pay attention to what i say here. i could see immediately that she knew that i knew and it broke her concentration. she lost control and changed into a reptilian right before my eyes. no sooner than she lost control, she regained it and shape-shifted back into a human. all this took place in the blink of an eye. they

DAVID ICKE THE BIGGEST SECRET

ers flesh and drink blood. the earth laidaccusation against the lawless ones.16that passage describes the bloodlines i am highlighting and they came together inthe babylonian brotherhood which has since expanded across the planet. while welook out of our eyes and feel part of this physical world, the reptiles look into this thirddimension, much like someone looking through a window. in this case, the eyes of thephysical body. we are consciously in the third dimension, they are consciously in thefourth looking into the third. when you know what you are looking for it is the eyesthat give them away. they are dark, piercing and cold. the reptile full-bloods are notattached to their bodies like humans. they are knowingly using them as space suits tooperate in this world, and when one wears out

ionsby 369 children at the mcmartin day care centre that they had been sexually abused.they told of animals being slaughtered and other satanic rituals. they described howthey were buried, locked in the dark, and taken to different locations to be abused. theseincluded a grocery store, a cemetery, a church, and a crematorium. the children said theywere forced to drink blood and urine and they saw the eyes of a baby ripped out and itsbody incinerated. others said that a rabbit was killed in front of them to show whatwould happen if they told their parents. the case was under investigation for four years,on trial for two and a half years, involved 124 witnesses, 50,000 pages of transcript, andcost almost $23,000 a day but in the end it fell apart and those responsible escaped withtheir freed

reptilians on anotherdimension of existence have manipulated humanity for thousands of years. to considerthat far from being ordinary and powerless, you are extraordinary and all powerful.both are unthinkable for most people given the current level of conditioning. but theyare not unfeelable. there is such a difference. you think with your intellect and that isso vulnerable to programming through the eyes and ears by the daily diet of lies,suppression and misrepresentation in the media and by all those brotherhood clones towhich it offers a platform. but when we feel, we are tapping into our heart centre, ourintuition, that connection with the cosmos. how often has what you think and what youinstinctively feel been in conflict? what transformed my life more than anything wasthe moment i de

DEMONIC BIBLE

who are on a similar "frequency" to his own or will have to learn how to change "frequency" in order to influence those on different "frequencies. but the more powerful his "transmitter" becomes, the more people he will be able to influence directly. the quickest and most direct route to the brain is through the optic nerve. mental transmissions from the brain are sent through the optic nerve to the eyes and out through the eye cavities. this is the origin of the "evil eye" and "fascination, as well as the expression "the eyes are the window to the soul" in the middle ages, witch-hunters used to remove the eyes of "witches" so that they would not be able to look upon them and curse them. once a magician has acquired control of his own mental states (through ritual magic, and has converted

DIABOLUS

o stands upon the alpha and omega, called also azoth and azothoz7, a dualistic sigillic formula of the adversary. here set is the lord of sorcery, by his nature of opposition does the self grow stronger through the rebellion of stasis and the fall into darkness the face becomes a skull through self-love. modern sorcery and magick is very much driven by the gnosis of set, while hidden, one who has the eyes to recognize it obtains the luciferian and sethian potential. the witch cult in the 60 s was a growing scene of exploring hermetic occultists who have not yet thrown the drape of dullness which wicca later became. charles pace wrote to anton lavey in 1974 about gardner and wicca, mentioning that wiccan is a saxon word which means enlightened ones and not wise ones, referring to those who

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

n astrology (q.v, the eighth sign of the zodiac (q.v) having the qualities of fixed (q.v) and water (q.v) and is ruled by the planet pluto (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color blue-green. keywords include: emotionally, intensely, penetratingly, cruelly, secretively, vindictively, compulsively, curiously, guardedly. scrying: divination by allowing the eyes to rest on a plain surface so that the mind becomes stilled, and receptive to imagery which arises from the unconscious. a method of utilizing the psionic discipline of clairvoyance, via means of a crystal ball, black mirror, or bowl of water, etc. seance: from the old french "seoir" from the latin "sedere" meaning "to sit. in spiritism (q.v, or spiritualism, a session or meeting at which

DION FORTUNE CEREMONIAL MAGIC UNVEILED

value, there can be no justification for withholding them from the world. the only reason of which i am aware, and one which i suspect of being a weighty one with those who have so long sat resolutely upon the lid of occult secrecy, is that for purposes of priestcraft and prestige a secret system is a useful weapon. a weighty reason, this, human nature being what it is, but not a justification in the eyes of those who have the welfare of humanity at heart. it has always been the custom of the "golden dawn" to wrap itself in the utmost secrecy. to a certain extent this secrecy is unquestionably necessary, for many eminent people have at different times belonged to the order, and they would not have dared to have done so if they could not have been sure of preserving the secret of their inte

DION FORTUNE MYSTICAL QABALA

nly believe in, but adore the gods. chapter xxii mystical qabala page 150 netzach title: netzach, victory (hebrew spelling: nun, tzaddi, cheth) magical image: a beautiful naked woman. situation on the tree: at the foot of the pillar of mercy. yetziratic text: the seventh path is called the occult intelligence because it is the refulgent splendour of the intellectual virtues which are perceived by the eyes of the intellect and the contemplations of faith. title given to netzach: firmness. god-name: jehovah tzabaoth, the lord of hosts. archangel: haniel. order of angels: elohim, gods. mundane chakra: nogah, venus. spiritual experience: vision of beauty triumphant. virtue: unselfishness. vice: unchastity. lust. correspondence in the microcosm: loins, hips, and legs. symbols: lamp and girdle

DION FORTUNE PSYCHIC SELF DEFENSE

to make the flesh creep, but is designed as a serious contribution to a little-understood aspect of abnormal psychology, perverted, in some instances, to the purposes of crime. it is a book intended for serious students and for those who find themselves confronted by the problems it describes, and who are trying to understand them and find a way out. my chief aim in speaking so frankly is to open the eyes of men and women to the nature of the forces that are at work below the surface of everyday life. it may happen to any one of us to break through the thin crust of normality and find ourselves face to face with these forces. reading of the cases cited in this book, we may well say that there, but for the grace of god, goes any one of us. if i can give in these pages the knowledge which pr

ordinary channels of the spoken or written word; hypnotic suggestion enters the subconscious mind direct, without impinging upon consciousness at all. hypnotic suggestion (which means, literally, suggestion made during sleep, and is to some extent a misnomer) is of three kinds: firstly, true hypnotic suggestion, made when the subject has been rendered insensible by magnetic passes or fixation of the eyes on a bright object; secondly, suggestion given during normal sleep, as coue advises should be done with children, in my opinion a most undesirable proceeding; and, thirdly, telepathic suggestion. all these modes of suggestion enter the mind behind the censor; that is to say, they are independent of consciousness, which is neither asked to co-operate, nor has the power to inhibit them. in

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

e pointing of a revolver; anything which coerces you against your inclinations may be interpreted as a threat. for instance, supposing it were intimated to you, however tactfully, that if you did not subscribe to the funds of an organisation, your interest in occultism would be liable to be gossiped about, and possibly involve you in unpleasantness with your relatives, or your employers, this, in the eyes of the law, would be blackmail. anything, in fact, which plays upon a person's fears is a threat. let us now consider what is the best thing to do if you are being threatened. it is seldom wise to answer threat with threat. the best thing is to reply that you will think it over and see what can be done, and then go straight to the nearest police-station and tell the whole story. you can b

le value to your patient to fix the blame unless the matter can be cleared up. he is considerably worse off if his suspicions are turned towards some person in his environment from whom he cannot escape, than if he be left to attribute his 78 of 103 trouble to unidentified psychic influences. where ignorance is bliss 'tis folly to be wise is truer in psychic matters than anywhere else. never open the eyes of your patient to a danger for which you cannot give him an effectual defence. the surgeon who is about to operate covers his instruments with a cloth so that the patient shall not see them. the wise occultist does the same. do not forget that the unseen is always suspect to the uninitiated. having conducted an enquiry along the lines laid down in the previous pages, you should have acqu

solar plexus, keeping your elbows pressed against your sides. keep your feet touching each other. you have thus contacted all your own terminals and made of your body a closed circuit. no magnetism will go out from you while you maintain this attitude. your friend will probably complain of your lack of sympathy, however kindly you may speak. if anyone tries to dominate you by gazing intently into the eyes, do not attempt to return gaze for gaze, for this only leads to an exhausting struggle in which you may get the worst of it, but look steadily at the spot just above the base of their nose, between the inner ends of the eyebrows. if you are merely dealing with an ordinary bully, you will immediately have the upper hand. if, however, your antagonist has knowledge of mind-power, you may not

DONALDTYSON CHAKRAS

of spiritual hand. when this first happens, it can be somewhat alarming, since we are not usually accustomed to sensation and irregularity in the muscles of our heart. it causes no ill-effects whatsoever. the vishuddha chakra shows itself as a tightness, and for me, a dryness and tickling sensation, in the pit of the throat. the ajna chakra has a very curious feeling of invisible pressure between the eyes, as though pressure were being applied by an invisible finger between the eyebrows just under the skin. this might also be described as a sucking or drawing sensation, as though the pressure is being exerted from within outward. the access to the sahasrara is signaled by a tickling and pricking in the exact center of the top of the skull. this area of sensation is so small, it may easily

DONALDTYSON CORONZON

lley, whom he idolized, insofar as crowley was capable of placing any historical figure on a pedestal. victor neuberg, a strange masochistic follower of crowley, was regarded by crowley as fulfilling the role of john dee, who wrote down the original enochian communications dictated by kelley. crowley never understood that the enochian communications were focused entirely upon john dee, or that in the eyes of the angels kelley was merely a psychic telephone through which they could talk to dee. crowley placed all importance in kelley, and regarded dee with the same contempt that he heaped upon his own poor follower, neuberg. this distortion of the true relationship between dee, kelley and the angels says a great deal about frater perdurabo's ego, his vanity, and the limitations of his mind

DONALDTYSON EVILEYE

w the sorceress medea destroyed the giant talos with nothing more than the malice of her gaze "then, with incantations, she invoked the spirits of death, the swift hounds of hades who feed on souls and haunt the lower air to pounce on living men. she sank to her knees and called upon them, three times in song, three times with spoken prayers. she steeled herself with their malignity and bewitched the eyes of talos with the evil in her own. she flung at him the full force of her malevolence, and in an ecstasy of rage she plied him with images of death" the roman historian pliny the elder, who also lived during the first century, recorded earlier accounts of particular tribes, the triballi and the illyrii, some of the members of which possessed the power of the evil eye as a genetic inherita

, and in an ecstasy of rage she plied him with images of death" the roman historian pliny the elder, who also lived during the first century, recorded earlier accounts of particular tribes, the triballi and the illyrii, some of the members of which possessed the power of the evil eye as a genetic inheritance. he wrote about "persons of this description, who also have the power of fascination with the eyes, and can even kill those on whom they fix their gaze for any length of time, more especially if their look denotes anger" pliny recorded several details concerning this type of person. he wrote that the pupils of their eyes are double. the same was reported about a certain tribe in scythia known as the bythiae, and a tribe in pontus called the thibii. sometimes the pupils in the eyes of t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

he deceased attacking three serpents, a knife in his right hand and a sail in his left. chapter xxxix. the chapter of repulsing the serpent in the underworld. vignette: the deceased spearing a serpent. chapter xl. the chapter of repulsing the eater of the ass. vignette: the deceased spearing a serpent which is biting the neck of all ass. chapter xli. the chapter of doing away with the wounding of the eyes in the underworld. vignette: the deceased holding a knife in the right hand and a roll in the left. chapter xlii [the chapter] of doing away with slaughter in suten-henen. vignette: a man holding a serpent.[2] chapter xliii. the chapter of not allowing the head of a man to be cut off from him in the underworld. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod

bod/ebod03.htm (33 of 36 [8/10/2001 11:22:56 am] vignette: the deceased adoring an ibis-headed god. chapter clxxvi. the chapter of not dying a second time in the underworld. this chapter has no vignette. chapter clxxvii. the chapter of raising up the khu, and of making the soul to live in the underworld. this chapter has no vignette. chapter clxxviii. the chapter of raising up the body, of making the eyes to see, of making the ears to hear, of setting firm the head and of giving it its powers. this chapter has no vignette. chapter clxxix. the chapter of coming forth from yesterday, of coming forth by day, and of praying with the hands. this chapter has no vignette. chapter clxxx. the chapter of coming forth by day, of praising ra in amentet, and of ascribing praise unto those who are in th

ty with the dead and with the god with whom he was identified.[3 [1. some fifty years ago, m. reuvens expressed his belief that the# represented the four quarters of the world, and according to m. maspero it unites in itself the four pillars which support the sky and osiris, whom they preserve from chaos; see recueil de travaux, t. xii, p. 79, note 3; and tudes de mythologie, t. ii, p. 359. 2. on the eyes of horus, see lef bure, le mythe osirien--les yeux d'horus, paris, 1874; and gr baut, les deux yeux du disque solaire (recueil de travaux t. i, pp. 72, 87, 112-131. 3. to discuss the origin and development of animal sacrifice among the early egyptians lies outside the scope of this work. for information on the significance of sacrifice among the semites, in whose customs many originally e

nd in the form of antelopes, and into the water in the form of fishes" for the text, see schiaparelli. il libro dei funerali degli antichi egiziani (in atti della r. accademia dei lincei; rome, 1883 and 1890, p. 94; naville, todtenbuch, chap. 134] p. 267 "thee thy mouth[1] and thy teeth" the kher-heb next calls on the sem priest four times "o sem, take the seb-ur[2 (fig. 5) and open the mouth and the eyes; and while the sem priest is performing the ceremony the kher-heb continues "thy mouth was closed, but i have set in order for thee thy mouth and thy teeth. i open for thee thy mouth, i open for thee thy two eyes. i have opened for thee thy mouth with the instrument of anubis. i have opened thy mouth with the instrument of anubis, with the iron tool with which the mouths of the gods were

, place the grapes upon his mouth and say 'he bringeth to thee the eye of horus, he graspeth it; do thou also grasp it" after an ostrich feather has been offered (fig. 14) by the sem priest, and a number of the ceremonies described above have been repeated, and other animals slaughtered, the kher-heb addresses the sem priest, and says "take the instrument tun-tet[2 (thrice) and open the mouth and the eyes (four times. he then continues "o sem priest, take the iron instrument of anubis, tun-tet (thrice. open the mouth and the two eyes (four times, and say 'i open for thee thy mouth with the iron instrument of anubis with which he opened the mouths of the gods. horus openeth the mouth, horus openeth the mouth, plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (6 of 12 [8/10/20

hat, and meals of the tomb are brought forth unto thee upon earth from the utchat. this hath been decreed for thee" plate xxxii (continued. vignette: the god nu. text (1) the hair of osiris ani, triumphant, is the hair of nu. vignette: ra, hawk-headed, and wearing a disk. text (2) the face of osiris, the scribe ani, is the face of ra. vignette: the goddess hathor, wearing disk and horns. text (3) the eyes of osiris ani, triumphant, are the eyes of hathor. vignette: the god ap-uat and standard. text (4) the ears of osiris ani, triumphant, are the ears of ap-uat. vignette: the god anpu, jackal-headed. text (5) the lips of osiris ani, triumphant, are the lips of anpu. vignette: the scorpion serqet, holding the shen, and ankh. text (6) the teeth of osiris ani, triumphant, are the teeth of serq

t to decay' i establish those who praise me. i am the holy knot within the tamarisk tree, more beautiful (4) in brightness than yesterday" to be said four times. i am ra who establish those who praise him. i am the knot within the tamarisk tree, more beautiful in brightness than the disk of yesterday (5) going forth on this. day. my hair is the hair of nu. my face is the face of ra. mine eyes are the eyes of hathor. mine ears are the ears of ap-uat (6) my nose is the nose of khent-sheps.[2] my lips are the lips of anpu. my teeth are the teeth of khepera. my neck is the neck of isis, the divine lady (7) my hands are the hands of khnemu, the lord of tattu. my fore-arms are the fore-arms of neith, the lady of sa s. my backbone is the backbone of sut. my privy member is the privy member of osi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

had it not been for the accompanying phenomena. during the period when the apparitions were being received, the statue oozed a reddish substance from its right hand. analyzed, it proved to be type ab blood. then the statue was noticed to perspire. again the substance was analyzed and proved to be similar to human sweat. then, several years later, the statue in the chapel began to emit tears from the eyes. all of the sisters saw the tears as did visitors to the convent. at one point, a japanese film crew from the local television station filmed the phenomena. they also took samples of the tear drops, which upon analysis proved encyclopedia of occultism& parapsychology. 5th ed. akita 19 to be the same as human tears. over the next six years the statue was recorded to weep more than a hundre

and in 1984 the bishop of niigata announced a favorable conclusion and authorized the veneration of our lady of akita. the messages are in accord with church doctrine and appear to be of mysterious or supernatural origin. this verdict was confirmed by the vatican in 1984. the events at akita challenge the more common explanations of skeptics concerning weeping statues as the substance coming from the eyes was not water (as would have been the case if it was due to mere condensation. in like measure, explanations generally attributed to bleeding statues do not appear applicable. sources: catholic apparitions of jesus and mary. http/ www.frontier.net/apparitions/akita.num. april 5, 2000. aksakof, alexander n (1832.1903) imperial councillor to the czar and the pioneer of spiritualism in russi

he received instruction in the magic arts and came to be more proficient than his masters. his false miracles gained so much popularity for him that many jews believed him to be the messiah who was to restore their nation to jerusalem. according to legends, the king of persia imprisoned him, but no bolts and bars could hold so formidable a magician. he escaped from his prison and appeared before the eyes of the astonished king, though the courtiers saw nothing. in vain the king called angrily for someone to arrest the imposter. while they groped in search of him, alruy slipped from the palace with the king in pursuit and all the courtiers running after him. they reached the sea shore, and alruy turned and showed himself to all the people. spreading a scarf on the surface of the water, he

nd the necks of kaffir children in africa to assist them in teething, and the incisor teeth of the beaver were frequently placed around the necks of native american girls to promote industriousness. certain plants and minerals were believed to indicate by their external character the diseases for which nature intended them as remedies. thus the euphrasia, or eyebright, was supposed to be good for the eyes because it contains a black pupillike spot, while the blood-stone was employed for stopping the flow of blood from a wound. when prehistoric implements, such as arrowheads, were found, they were thought by the peasants of the locality to be of great virtue as amulets. some light is cast on this custom by the fact that stone arrowheads were in use among medieval encyclopedia of occultism&

ons returning from a funeral might pass through a cleft tree, or other narrow aperture, to free themselves from the ghost of the person they just buried. the same reason has been given for the practice, common among hottentots, hindus, native americans, and many other peoples, of carrying the dead out through a hole in the wall and closing the aperture immediately afterward. the custom of closing the eyes of the dead may have arisen from the fear that the ghost would find its way back again. to the contrary, the mayas of the yucatan (mexico, used to draw a line with chalk from the tomb to the hearth, so that the soul might return if it desired to do so. among many peoples, the names of the departed (in some mysterious manner bound up with the soul, if not identified with it) are not mentio

rk iridescence out of which the face evolved, each appearance lasting about eight seconds, and each being darker and fainter than the preceding one. she also quoted the case of a mrs. m. g. who saw in the tortoiseshell handle of a new parasol the face of charles dickens soon after his death. the face was small but with every feature perfectly distinct; and as she gazed upon it in utter amazement, the eyes moved and the mouth smiled. such images usually appear on polished surfaces. they may be seen by several people and then disappear after a while. in encyclopedia of occultism& parapsychology. 5th ed. apparitions 67 volume 2 of phantasms of the living there is a record of an apparition of this kind, of one capt. towns, witnessed by eight people. his face was seen on the polished surface of

with an expression of astonishment, sometimes developing instantly into joy, and sometimes cut short in the first emotion of solemn wonder and awe. if the dying man were to see some utterly unexpected but instantly recognized vision, causing him great surprise, or rapturous joy, his face could not better reveal the fact. the very instant this phenomenon occurs, death is actually taking place, and the eyes glaze even while they gaze at the unknown sight. in many cases on record such paranormal perception and death are not simultaneous. among all the facts adduced to prove survival these seem to me to be the most disquieting, wrote charles richet, a psychical researcher who wished to explain all the spiritistic occurrences by his theory of cryptesthesia. hallucination is effectively barred o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

air at his bidding, as did the magicians of medieval days, he found it necessary to throw himself into a trance and seek them in their own sphere (the magician is also often regarded as possessed by an animal or supernatural being) the duties of the priest and magician were often combined in tribal society. when one religion was superseded, however, the priests of the old cult were considered, in the eyes of the leaders and believers of the new, nothing but evil or misguided magicians. medieval definition of magic the definitions of magic given by the great magicians of medieval and modern times naturally differ greatly from those of anthropologists. for example, nineteenth-century magician eliphas levi states in his history of magic (1913: magic, therefore, combines in a single science th

above the table, near the ceiling. when they approached me at a distance of about 16 inches i recognised to my great astonishment that they were human eyes looking at me. within a few seconds such a pair of eyes develops into a complete human head, and with a hand moving a luminous palm illuminating it clearly. the hand will move around the head as if to show itself more clearly to the onlooker, the eyes looking at one intensely and the face smiling most pleasantly. i have seen a number of such heads, sometimes two at a time, moving through the air like drifting toy balloons from one sitter to another. on several occasions the apparitions appeared just behind my back, and i was aware of them from the sound of their breathing, which i could hear distinctly before they were noticed by the s

und their faces just about a foot from me, either smiling or looking intently at me. some of these were breathing violently as if after a strenuous run, and in these cases i felt their breath on my face. once i listened to the heartbeat of an apparition. they conducted themselves as callers at a party. the expression of curiosity in their eyes is most appealing. i have seen a similar look only in the eyes of children at the age of the awakening of their intelligence. on one occasion i saw two of them flying high above our heads in the higher room, illuminating each other with the plaques and performing fancy evolutions. it was really a beautiful sight, something like an aerial ballet. william crookes testified that the phantom hand. is not always a mere form, but sometimes appears perfectl

burners were turned on to their full extent in a room about 16 feet square. the effect upon katie king was marvelous. she looked like herself for the space of a second only, then she began gradually to melt away. i can compare the dematerialisation of her form to nothing but a wax doll melting before a hot fire. first the features became blurred and indistinct; they seemed to run into each other. the eyes sunk in the sockets, the nose disappeared, the frontal bone fell in. next the limbs appeared to give way under her, and she sank lower and lower on the carpet, like a crumbling edifice. at last there was nothing but her head left above the ground.then a heap of white drapery only, which disappeared with a whisk, as if a hand had pulled it after her.and we were left staring by the light of

e proved the reality of mesmeric trance by performing operations under mesmeric anaesthesia. as early as 1841, braid read an address before the british association in which he expounded his discovery of hypnotism. he described it as a special condition of the nervous system, characterized by an abnormal exaltation of suggestibility, which can be brought about automatically by the mere fixation of the eyes on bright objects with an inward and upward squint. his address was published in 1843 under the title neurypnology. this work was followed three years later by his power of the mind over the body, in which he pointed out that the mesmerists were not on their guard against suggestion and hyperaesthesia. he produced all the characteristic results of mesmerism without a magnet and claimed th

, by a very good red light, the various movements of the table. the table bent down and passed behind the curtain, followed by one of us (dr. c. foa) who saw it turn over and rest on one of its two short sides, whilst one of the legs came off violently as if under the action of some force pressing upon it. at this moment the table came violently out of the cabinet, and continued to break up under the eyes of everyone present. at first its different parts were torn off, then the boards themselves went to pieces. two legs, which still remained united by a thin slip of wood, floated above us and placed themselves on the seance table. the astronomer porro reported from his seance with palladino in 1891: next a formidable blow, like the stroke of the fist of an athlete is struck in the middle o

tation, then the revelation to the neophyte of certain holy things, the crowning with the garlands, and lastly the communion with the deity. the mysteries appear to have revolved around the semi-dramatic representation of the life of a deity. it is believed that these mystic cults were of pre-hellenic origin, and that the pelasgic aboriginal people of greece strove to conceal their religions from the eyes of their conquerors. however, it is interesting to note that for the most part the higher offices of these cults were in the hands of aristocrats, who, it may be reasonably inferred, had little to do with the strata of the population that represented the pelasgic peoples. again, the divinities worshiped in the mysteries possess for the most part greek names and many of them are certainly

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

macdonald. david said, keith has now graduated and become a prophet. he is a prophet of christ. he is a prophet of god. the people of landa, devout christians, practice a form of roman catholicism. raised a protestant, macdonald knew little of catholicism until the landanians contacted him. according to a channeling from the master in 1985, soon there will be forty craft of landa truly visible to the eyes of all humans. three more craft shall come down to receive keith. this will be done to gain the attention of the many, for keith has a job. his first job will be to be received by us of landa, to be taken there for forty days and nights. during that time forty craft of landa will travel to every nation to show keith has been received. when the meeting is over, keith will return to meet wi

eeing mothman, as the press soon dubbed it, in the tnt area and elsewhere. sightings continued from time to time for months afterward. reports consistently described a gray entity larger than a man, who was headless and had wings, legs, and glowing red eyes on its upper chest. when in flight, its wings did not flap. when it walked, it had a shambling gait. observers seemed especially terrified of the eyes. because of the witnesses manifest sincerity and terror, no one argued that the sightings were hoaxes. the most popular conventional explanations held that they had seen owls or sandhill cranes. the episode became the subject of two books. in may 1976, nearly a decade after the s c a re had run its course, re p re s e n t a t i ves of the ohio ufo in vestigators league looked up some of t

licate-looking and without fingernails, and long, narrow feet. when he briefly touched one, shaw had the impression that the being weighed no more than an ounce. he wrote, they. were covered with a natural growth. as soft as silk to the touch, and their skin was like velvet. their faces and heads were without hair, the ears were very small, and the nose had the appearance of polished ivory, while the eyes were large and lustrous. the mouth, however, was small, and it seemed to me that they were without teeth. that and other things led me to believe that they neither ate nor drank, and that life was sustained by some sort of gas. each of them had swung under the left arm a bag to which was attached a nozzle, and every little while one or the other would place the nozzle in his mouth, at whi

rary) he stood up, the light returned to the ro o m, and the stars disappeare d. at that point, a human-looking figure wearing a spacesuit and helmet entered the room. he stood over six feet tall, looked to be about two-hundred pounds, and had blond hair long enough to cover his ears. his skin was deeply tanned. thinking that the stranger was a fellow human being (even though he would recall that the eyes were peculiar, a strange bright golden hazel, walton felt relieved and peppered him with questions. in response the figure only grinned, then beckoned him to follow. he took walton s arm, and the two proceeded down the curving hallway. they came to a door and opened it to enter a tiny metal cubicle of a room. they passed through it into a huge space that walton thought looked like a hanga

companion, scott warren, had invented a fleet of ships. they were now seeking to demonstrate that long-distance airship travel was safe and economical. the young man was invited to tour the vehicle, where he met two other crew members. that same day, at around 11 p.m, at beaumont, texas, according to an account published in the houston daily post of april 21, lights in a neighbor s pasture caught the eyes of j. r. ligon and his son charley. they observed four men moving around a large dark object that they recognized, as they approached it, as an airship. its crew asked for water and accompanied the two to the house, where they filled their buckets. i accosted one of the men, the elder ligon reported, and he told me his name was wilson. they were returning from a trip out on the gulf and w

FAUST

ace. she seems to move with shackled feet. i must confess, i thought it was the facethat she looks like my gretchen sweet. mephistopheles do let that be! that is of good to none. it is a magic image, lifeless eidolon. it is not well to meet that anywhere; man s blood grows frigid from that rigid stare; and he is turned almost to stone. the story of medusa you of course have known. faust in truth, the eyes of one who s dead are those, which there was no fond, loving hand to close; that is the breast that gretchen offered me, that is the body sweet that i enjoyed. mephistopheles it s sorcery, you fool, you re easily decoyed! she seems to each as though his love were she. faust what rapture! ah, what misery! yet from this vision i can t turn aside. how strange that such a lovely neck a single

or else to fauns with black bristles, as occasion may bring about, over their fair rounded members fully grant they an equal right. near and nearer they re sitting now, leaning one on the other, shoulder to shoulder, knee to knee, hand in hand, cradle they them over the throne s richly cushioned magnificence. now no scruples has majesty in its revealing all its intimate pleasures thus before all the eyes of the people. helena i feel so far away and yet so near and all too glad i say: here am i! here! faust i scarcely breathe, words tremble, check their pace; it is a dream, vanished are time and place. helena i feel i m lived-out sheer, and yet so new, blent with thee here, to thee, the unknown, true. faust probe not the dower of this rare destiny; though life s but an hour, our duty s sti

half-island, lapped by dancing main, while slender, fair, green hills connect thee with the last link of europe s mountain-chain. this land, the land of lands, forever may it be blessed to every race, won for my queen s enduring favour. it early gazed upon her face, when from the shell she burst and gleaming rose mid eurotas reedy sighs, on mother, brother, sister beaming with light that overcame the eyes. this land presents its choicest flower to thee, it turns to thee alone; from all the world which owns thy power, oh, choose thy fatherland, thine own! and even if the jagged peak uprearing doth on its back the sun s cold arrow bear, we see a green tinge on the rock appearing; the wild goat nibbling crops his scanty fare. springs leap and plunging brooks unite in revel; already gorges, sl

s you see my fellows coming there! of different ages are they, surely, in different garb and outfit they appear; with them, i know, you ll not fare poorly. to the spectators. now every child delights to see a knight s bright collar and his armour; and allegoric though the rascals be, each is but all the more a charmer. fight-hard [young, lightly armed, in motley dress. if anyone should look me in the eyes, straight at his jaw my fist shall fare, and if a coward from me flies, i ll catch him by his streaming hair. get-quick [manly, well armed, richly clad. such empty brawls are farces dreary, we lose what such occasion brings; only in taking be not weary, look afterward to other things. hold-fast [along in years, strongly armed, without attire. not much is thus accumulated; great riches are

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

tvyx, chayot) mentioned in the torah and the book of ezekiel. and elohim said the waters will swarm with the movement of chayah. 8 and the chayot run forth and return. 9 each double letter is has two pronunciations e.g. pey fey, kaf khaf, and two opposite principles e.g. life/death, dominion/slavery. through them are said to have formed seven planets, seven days of the week, and seven orifices of the eyes, ears, nostrils, and mouth. seven double letters: beyt b gimel g dalet d kaf k pey p resh r and tav t are the foundation. he engraved them, he hewed them out, he combined them, he weighed them at opposites, and he formed through them: seven stars in the universe, seven days in the year :2% e= i2 seven gates in the body of male and female. and through which he engraved seven universes, sev

ly combines a principal name of small face with an appropriate name of vast face. it also includes built-in mechanisms to ensure smooth and natural transitions between the planes of existence and stations of consciousness, and into the roots of the tree. in the mystical qabalah, most such root mantra involve the name hvhy. it is very good for a person to depict the letters of the name hvhy before the eyes of the mind. 4 repeating a mantra over time creates a sympathetic vibration in the mind. it purifies desires, intensifies unconditional love and surrender, and naturally cultivates and enhances discrimination, same-sightedness, renunciation, and one-pointed concentration. true mantra have an intrinsic power to purify the shells (qlifoth. the one name of small face that naturally appeals t

erally i am the ayn. 6. the vast face mantra: ehyeh asher ehyeh (hyha rsa hyha, literally, i will be, that, i will be).13 to take a mantra in meditation involves repeating it silently or out loud, usually in combination with an appropriate visualization. the visualization can be seen in the heart center sefirah beauty/last (approximately at the thoracic cavity, or in 4' 8: h" 2: 2 2:e 8% front of the eyes. one can perform the visualization with eyes closed or open. it was cited that brilliant name of fire (shem hameforesh) is a descriptive title for the name hvhy. hence, in using a root mantra centered upon the name hvhy, the process of creative imagination is used to visualize the name as dancing letters of fire against a solid black, circular background. the black circular background rep

ght, and ehyeh asher ehyeh (lit. i will be that i will be. while remaining conscious of the breath, silently repeat the root mantra. if you wish to visualize an allusory image in conjunction with the mantra, you can picture the image of the leviathan encircling the empty tzimtzum (described above, or see the white-haired ancient of days or ancient mother. the images can be seen either in front of the eyes or in the forehead center. your eyes can be open or closed. since vast face-centered aspirants are not focusing on a form or attribute of small face, they will generally experience sefirah beauty/last as formless and empty in the world of b riyah. if the bliss of ananda samadhi with small face does arise, it is renounced and ignored as an illusion. they will then continue to move up the c

FOCUS OF LIFE

o believe this without relapse? having renounced both good and evil conveniently, one should engage in spasmodic madness. renouncing everything else take shelter in that self-love, which incites the functions into the bold 'freedom from necessity am i: virtue and vice shall cease. self-illumination am i; the procreatrix of this universe. indomitable in body: born of the bastard truth i made. when the eyes are shut the world certainly does not exist. o chaos! is there no greater joy than flagellation; the ecstatic paralysis that makes holocausts of withered souls; the hideously pitiable cripples-"i fear? i assert this self-love to be a most secret ritual hidden by blasphemous ideographs: and he who calls, pronouncing the word fearlessly, the entire creation of women shall rush into him. wha

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

m, and one which he found it most valuable and instructive to compare with gentile ancient wisdoms, and above all with that of hermes trismegistus who particularly lent himself to pico's essays in comparative religion because he was so closely parallel to moses, as the egyptian law-giver and author of the inspired egyptian genesis, the pimander. looking at the hermetic writings and at cabala with the eyes of pico, certain symmetries begin to present themselves to our enraptured gaze. the egyptian law-giver had given utterance to wonderful mystical teachings, including an account of creation in which he seemed to know something of what moses knew. with this body of mystical teaching there went a magic, the magic of the asclepius. in cabala, too, there was a marvellous body of mystical teach

rought about the use of language "with another kind of industry" for the "greeks" who stand in the hermetic passage for the non-magical use of language, bruno has turned the whole issue into a general one, between "egyptians" who use language and signs magically and intuitively and (as he would probably say "pedants" who do not.2 for magic it is axiomatic, says bruno, in every work to have before the eyes the sequence of influence from god to the gods, from the gods to the stars, from the stars to the demons, who are cultivators of the stars and of whom one is the earth, from the demons to the elements, from the elements to the sense and to the "whole animal" and this is the descending scale. the ascending scale is from sense to elements, demons, stars, gods, thence to the soul of the worl

hich encouraged great philosophers and contemplators, and gave them leisure and opportunity to reach the highest heights of heroic furor, the supreme "contractions, with their attendant magical insight and magical powers. thus ficino's whole effort of christian theologia platonica, with its prisci theologi and magi and its christian platonism, furtively combined with some magic, was as nothing in the eyes of giordano bruno, who, fully and boldly accepting the magical egyptian religion of the asclepius (and disregarding the supposed intimations of christianity in the corpus hermeticum) saw the egyptian magical religion as really neoplatonic theurgy and ecstasy, the ascent to the one. and this was what it really was, for the hermetic egyptianism was egyptianism interpreted by late antique ne

weary land, and "i opened my mouth wide and panted; for i longed for thy commandments".2 the pride of the lady is a metaphor, as god is sometimes said to be jealous, angry or asleep, signifying how often he withholds the vision of himself "so the lights are covered with the eyelids, the troubled sky of the human mind does not clear itself by the removal of metaphors and enigmas."3 by praying that the eyes should open, the lover is praying that the divine light should show itself. and the death which the glance of the eyes can give signifies the mystical death of the soul "which same is eternal life, which a man may anticipate in this fife and enjoy in eternity."4 standing by itself, without the commentary, the stars-eyes poem would look like a sonnet in a normal sonnet-sequence. with the c

requent quotations from the psalms, lends an accent to his mysticism which is not to be found in the pagan gnosis of the hermetica. and he compares his ineffable experiences to the negative teaching, not only of pythagoras, but also of dionysius (the areopagite. the most profound and divine theologians say, that god is more honoured and loved by silence than by words; as one sees more by shutting the eyes to the species represented, than by opening them, therefore the negative theology of pythagoras and of dionysius is more celebrated than the demonstrative theology of aristode and the scholastic doctors.2 thus the negative theology of pseudo-dionysius, which was so important to ficino and to pico in their efforts to achieve a christian synthesis in their outlook, is not absent from the my

method to the transposition of "profane" love emblems into emblems of "sacred" love in the jesuit religious emblem-books of the early seventeenth century. i have pointed this out elsewhere by studying, in connection with 1 see above, p. 221. 286 giordano bruno: heroic enthusiast and elizabethan bruno's emblems, profane love emblems from the vaenius collection, showing lovers wounded by darts from the eyes of the lady, or from cupid's bow, together with sacred love emblems showing arrows of divine love wounding the heart, or rays from divine love penetrating the soul' it is in exactly the same kind of way that bruno uses the petrarcan conceits in the eroici furori, save that, with him, the darts of divine love, the rays from the divine light, which penetrate the heroic enthusiast reach him

heavens too dangerous a position and it must be made clear to his enemies that bruno is disowned. as i have suggested in my book on the french academies of the sixteenth century, bruno's activities in england from the french embassy may have done henri no good with his virulent enemies if news of them got abroad in france who were always on the look-out for material with which to discredit him in the eyes of his catholic subjects.3 1 see my french academies of the sixteenth century, pp. 162 ft. 2 poem by raoul cailler in jacques davy du perron, discours spirituel, leyden, 1600. the discours spirituel had been delivered before henri iii at vincennes. see the french academies, pp. 170, 230. 3 french academies, pp. 231 ff. 301 giordano bruno: second visit to paris bruno must have known from c

FRATER U D PRACTICAL SIGIL MAGIC

tive for sigils. afterwards, as already mentioned, you banish by laughter and by concentrating on something completely different, the more secular the better. one version of this technique has already been described in chapter 1. it is performed by standing in front of a mirror on which you have drawn your sigil with water-soluble colors. here again, physical over-exertion is employed. stare into the eyes of your mirror image without fluttering your eyelids, then cross your arms behind your head or your neck, push your arms backwards as far and uncomfortably as you can, and tense all your muscles while holding your breath (you may also stand on tiptoes) keep this posture until you cannot bear the tension and/or pain anymore. then release the tension spasmodically while interna1izng the sig

FREEMASON BLUEBOOK

f 76 [11/22/1999 11:51:55 am] which administer to this sense are the most astonishing parts of the animated creation, and render the eye a peculiar object of admiration. of all the faculties, sight is the noblest. the structure of the eye, and its appurtenances, evinces the admirable contrivance of nature for performing all its various external and internal motions; while the variety displayed in the eyes of different animals, suited to their several ways of life, clearly demonstrates this organ to be the masterpiece of nature's work. feeling is that sense by which we distinguish the different qualities of bodies: such as heat and cold, hardness and softness ,roughness and smoothness, figure, solidity, motion and extension. smelling is that sense by which we distinguish odors, the various

actions, particularly when before the uninitiated; ever bearing in remembrance those truly masonic virtues, silence.and circumspection. the sword pointing maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (33 of 76 [11/22/1999 11:51:55 am] to a naked heart demonstrates that justice will sooner or later overtake us; and although our thoughts, words, and actions may be hidden from the eyes of man, yet that allseeing eye, whom the sun, moon, and stars obey, and under whose watchful care even comets perform their stupendous revolutions, pervades the inmost recesses of the human heart, and will reward us according to our merits. the anchor and ark are emblems of a wellgrounded hope and a wellspent life. they are emblematical of that divine ark which safely wafts us over this t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

y found verbal expression in flowery speeches and high ideals which he was unable to carry into realization. therefore the reluctance of solomon to let her meet hiram abiff made the queen all the more anxious and importunate, so that at last solomon was forced to accede to her request, and he grudgingly sent for the grand master. when hiram abiff appeared, and solomon saw the love light kindle in the eyes of the queen of sheba, jealousy and hatred took root in his heart; he was, however, too wise to betray his feelings. but from that moment the plan of reconciliation and amalgamation of the sons of seth and the sons of cain which had been mapped out by the divine hierarchies was doomed to failure, wrecked upon the rocks of jealousy and self-seeking. the queen of sheba, according to the mas

FULLER J F C SECRET WISDOM OF THE QABALAH

tion of the mysteries which held it in equilibrium. when ham uncovered his father's nakedness he was cursed; so also was prometheus punished for stealing fire from heaven. thus it happens that a people or a civilization is cursed when its rulers uncover the mysteries in the public places. when the symbols are made cheap they are misunderstood, they cease to be symbolical and become real, idols in the eyes of the multitudes. when the multitudes dance round the golden calf, then are the tables of the law cast upon the ground. all this may seem strange to us today, when everything is trumpeted abroad and sold for gold and there is no righteousness in the land; when love and lust, sorrow, tragedy, and excitement are sold for a penny in the newspapers, and when all that is sacred and vicious is

d, did but write it out of that copy which he had of it in his divine understanding from all eternity. the lesser worlds (mikrokosmos) or men, are but transcripts of the greater (the makrokosmos, as children and books are the copies of themselves. 16 god takes upon himself spiritual form in the act of creation, which is pure light transfigured into visible light, which is the relationship between the eyes and pure light. pure spirit can only be sensed as a relation which we call spirituality- the relationship between the third eye and pure spirit. god to this third eye is not nothing, he is all things; for when this eye is open he can be seen everywhere. the idea ex nihilo nihil fil17 (from nothing nothing is made) is abhorrent to the qabalah. not any thing [says the zohar] is lost in the

en your eyes shall be opened; and ye shall be as gods, knowing good and evil. h 3 the passive forces, symbolized by woman, listen to the lamentation of the primal heh, and then seeing that it was a gtree to be desired to make one wise h (that is leading from the fiftieth gate of the feminine binah to the masculine 'hokmah, eve plucked of its fruit and handed it to adam- the active forces. at once the eyes of both gwere opened h, and they knew that they were naked, that is that an abyss separated the supernal triad from the infernal heptad. thus they became conscious of the difference between yh and vh, and in this consciousness was reflected the unity of these two (satan) as symbolized by their nakedness. as the egyptian hierophants, when they discovered that the earth gravitated round the

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

of the gods and queen of heaven. she it was who had created or brought forth the sun. there is a tradition which asserts that every morning a melodious sound is emitted from the first named of these two colossal figures as he salutes his rosy-fingered mother whom he acknowledges as the source of all light and wisdom. the bodies are described as being "without motion, the faces without expression, the eyes looking straight forward, yet a certain grand simplicity occasions them to be universally admired" the goddess disa or isa of the north, as delineated on the sacred drums of the laplanders, was accompanied by a child similar to the horus of the egyptians.[29] it is observed also that the ancient muscovites worshipped a sacred group composed of a mother and her children, probably a represe

child. in very many instances these black virgins have been replaced by white ones, the older figures having been retired to some secluded niche in the church where they are held especially sacred by the ignorant devotees who know absolutely nothing of their original significance. we are assured that many of these images have been painted over, ostensibly in imitation of bronze, but the whites of the eyes, the teeth, and colored lips reveal the fact that they are really not intended to represent bronze, but figures of a black virgin goddess and child whose worship has been imported into europe from the east. i had been told that one of the oldest of these images extant was to be found in augsburg; a thorough search, however, in all the churches and cathedrals of that city failed to reveal

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

e. ithinkhe turned in succession towards allofus, and then ascended towards.theceiling,vanishing in darkness'.evenmore impressive wasthe sudden materializationofa beautiful facebetweenmyself and themedium,whichcame apparently to myself alone,andwasseenlbylonlyoneothersitterwhowas in thesame rangeofvision, so to speak. it wasdrapedinwhitelike anun;themouthwasnotvisible, the seatofexpression was in the eyes,whichwere large, dark, luminous, and full of themostsolemn significance and sweet intelligence. i caught all this in an almost momentaryglimpse-aglimpsetoobriefformetofeel in any way surethatthe general resemblance to my dead sisterwhichi traced initwas morethanatrickof imagination.he added,withastonishing naivety 'moreover, as often in the mostgenuine materializations there was a faint p

GILBERT THE MAGICAL MASON

ise; the ants, the rabbit, the locust, and the lizard you can seize with your hands. 4 things go stately along; a lion, a war-horse, a he-goat, and a king with his army. in the book of revelation we find mentioned four beasts (living beings, lion, calf, man and eagle) full of eyes, iv, 6-9: four horses, white, red, black and the pale horse called death, vi, 2-8: four hornsofthegolden altar before the eyes of god, ix, 13, and four angels who were bound in the river euphrates, ix, 14.theancient egyptians in their burials of notable men preserved the internal organs in four canopic jars, dedicated tothenumber four165amset,hapi,taumautefandquebsenuph,theso-called children ofhorus,asungod.thesewereguardedbyfourgoddesses, isis,nephthys,neithandserquet.thenumberfourisprominentin several formsofch

GILBERT THE SORCERER AND HIS APPRENTICE

lf human, and is capable of taking human form. but woe to the man or woman106 the sorcerer and his apprenticewho is beguiled by one of the seal people 'the form of a god with the heart of a beast' they say.itwas in the north of skye, not far from portree, that a young fisherman took me once to see a seal that had got stranded in a rock pool 'many's the one she has killed' he said 'look ye only at the eyes of her now' anyone who has looked into the eyes of a seal may be pardoned for believing all the wild tales that are told of them, the human beauty, and pathos, and yearning in those eyes, seemtohold an infinity of romance behind them 'she nearly killed me' he went on 'and she took my foster brother. a beautiful girl she was, and none knew where she came from. we were both in love with her

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

GNOSTIC HANDBOOK

e ramifications of an organic view of civilization are very relevant to the gnostic. if cultures are like a human body, for example, then we can suggest that its various parts have differing levels of importance, ability and significance, and that to reduce all aspects of the "body" of the "organic" society to an equal footing would be like suggesting the head is equal to the arm, the appendix to the eyes. this basic inequality is a foundation stone of the unique vision of gnosticism which emphasizes individual spiritual development over a vast number of lives. to really appreciate the esoteric and religious significance of these cycles we need to consider two major figures and their outlines of the sacred cycle rene guenon and julius evola. rene guenon and julius evola guenon is not a man

of great ferocity, violence terror as well as growth and transfiguration for those who seek the light. one of the images associated with aquarius is the peacock. the peacock was the sacred image of the yeizidi, a islamic people who followed an ancient gnostic religious tradition. the peacock was melek taus who can be related to the demiurge (our projections regarding matter, but at the same time the eyes of the peacock (eye=ayin in hebrew, the devil tarot card) show us that ultimately dualism has no power, no reality and hence the real source is beyond in the pleroma and the invisible spirit. the gnostic identity message what we know as the gnostic identity message is central to our understanding of the gnostic tradition. it is difficult to summarise such a complex subject as it demands a

ntext of the religious ideologies that prevailed at the period it was written. it is also imperative to understand the big picture which shows where the tradition originated and to consider the nature of israel and the gnostic view of christianity origins to suggest a common denominator between gnosticism, kabbalah, medieval occultism and nordic and vedic sources is to court disaster, at least in the eyes of modern scholarship. however, if we examine the research of those who laid the foundations for modern archaeology and anthropology, there is much evidence for a direct link between these divergent forms (even perhaps evidence of a single source or point of origin. if we take kabbalah, for example, today promoted as judaic mysticism when we examine the scholarly texts on its origins (bot

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

lar logos can be received into the psychic/ mental structures, while at the same time limiting the receipt of fallen forces this is self perpetuating, as more light is received, the chakras are further developed and more light is received again. the seven churches or chakras hence form a central aspect of the spiritual practice of transfiguration. the mystery of the seven churches these seven are the eyes of the lord, which range throughout the earth. zechariah 4:10 the seven churches of the revelation of jesus christ to st. john have many meanings. in keeping with multiple levels of interpretation the churches can be understood as messages relating to historical churches of the period, messages gnostic theurgy page 75 characteristics of the seven churches and chakras church. location. mea

naton, the sun pharoah of ancient egypt. for the gnostic the physical sun is a window through which the solar sphere shines, it emanates x and y factors which influence and control the development of humanity. by using solar meditations it is possible to increase our receipt of x factors, and hasten our spiritual development. as the energy is received from the sun the physical rays of light enter the eyes and pass their energy into the physical system, while at the same time the x and y factors are absorbed into the astral and etheric bodies and circulated through the meridians, chakras and marmas. a simple solar meditation solar meditations do not have to be complex. there are many beautiful prayers to the sun in many traditions. the prayer to aten written by akhenaton is one prime exampl

ic theurgy page 124 that have proved useful are as follows, again make them your own. find a comfortable place where you will not be interrupted, and where you are exposed to the sun. do not perform it in the middle of the day, choose a sensible period when the heat is not too strong. lie down either on a comfortable chair or the ground. close your eyes, allow the suns rays to fall on the back of the eyes. meditate on the light world, and visualise yourself absorbing the rays from the sun. do this for around 5-10 minutes, it can be increased to around 20 minutes, but not more each day. an interesting variation is to watch the inside of the eyelids and notice the strange colours and shapes formed by the light falling on the eyes. visualise these as x factors entering the psychic system of t

e it is really that unjust, but because our ego hurts. the bottom line is that we do not wish to lose face. in many cases the actual loss incurred by simply ignoring a petty tyrant is far less than the time and effort that would be lost in the battle that would result if you challenged them. there is a difficulty here, we must then control the ego, we must be prepared to backdown, to lose face in the eyes of the world. this is a most difficult thing. there is a time for battle and bloodshed and a time for retreat. there is a time to go quietly on the earth, and another to rage against the night. the gnostic must be able to decide what strategy to use in which situation. it is no value gnostic theurgy page 179 spending your life fighting against the world- judgement has already been passed

e context of the continuum of the gnosis, to see it as a unique revelation that has started a new movement is to end up as ignorant as the christians that crowleyites dislike so much. it is also clear that it cannot be taken at face value, its symbolism, gematria and imagery are as complex anything crowley consciously wrote and hence must be decoded rather than read. with my hawk s head i peck at the eyes of jesus as he hangs on the cross. al 3:51 one of the more interesting verses in the book of the law contains its reflection on christianity, it is found in the third section of the book of the law (the secion dedicated to horus) and its primary thrust is in verse fifty one. this is an important verse which has many levels of meaning, it is not just trivial blasphemy. why does horus (the

s he hangs on the cross. al 3:51 one of the more interesting verses in the book of the law contains its reflection on christianity, it is found in the third section of the book of the law (the secion dedicated to horus) and its primary thrust is in verse fifty one. this is an important verse which has many levels of meaning, it is not just trivial blasphemy. why does horus (the hawk) only peck at the eyes of jesus? the answer is because the eyes gnostic theurgy page 215 represent perspective, perception, even worldview- here the worldview of modern christianity, as represented by the crucified jesus, is said to be wrong. the whole of christianity is not rejected, the gnosis is not condemned, it is a matter of the way in which the teachings of jesus have been manipulated. this is of great s

sert as quick as it can causes flowers t bloom. if we do not heed the call from the world of light to awaken and be transformed, then as the kali yuga ends and time reaches its final days, as the omega day explodes onto our planet, then we shall surely cease to be and there will be nothing of us left- no thought, record- not even a trace. annihilation is the hell that awaits those who do not have the eyes to see. he that hath ears to hear, let him hear matthew 11:1d,1 the goetia the lesser key of solomon the king l e m e g e t o n c l a v i c u l a s a l o m o n i s r e g i s reworked, written and inspired from the original manuscript by michael w. ford illustrated by elda isela ford the luciferian edition, houston, tx 2003 2 t h e g o e t i a written and presented anew by michael w. ford

GOETIA LUCIFERIAN

the face is saturnine yet strong, and the aura you sense is tinctured with darkness beneath the surface. the body of the angel is almost flame, and his crown is an emerald brilliance. in the hand of this angel is a forked staff, which is cruel looking and sharp. the wings of this fire djinn are black and sharp, indicating an infernal aspect not so visible in the flames of self. as you stare into the eyes of azazel, called lucifer or azal ucel, a lightning flash comes from his left eye into yours. as this flash strikes you, a voice is heard within your mind, a single question is asked. you will know this question as this moment occurs. move yourself and your body of light into this angelic being, and allow your self to become engulfed in his fire. let the eyes open in the astral plane with

he eyes of azazel, called lucifer or azal ucel, a lightning flash comes from his left eye into yours. as this flash strikes you, a voice is heard within your mind, a single question is asked. you will know this question as this moment occurs. move yourself and your body of light into this angelic being, and allow your self to become engulfed in his fire. let the eyes open in the astral plane with the eyes of lucifer; you shall awaken in this light. practice this frequently, until you feel an instinctual communication with this force. you are becoming in the luciferian light. the body of light is used in scrying and of tarot workings as well. allow the self to listen to the instincts which grant you foresight, this shall be a powerful tool in all that you do in daily life. it is highly reco

crimson goddess before you. she is robed in red, and her head is covered with a caul bloody with the mark of birth. her hands are pale ivory, with blackened and animal like nails, sharp and cruel. she is encircled with a great red dragon, and two other heads emerge from her red robe hag like and hissing with serpent tongues. you ask her to lift her crimson veil, which she does a skull is beneath, the eyes are of blackness. before you this skull becomes flesh and a face which is of great beauty looks at you. her eyes are still black as pitch, and she speaks to you of that which you would tell no one. she knows you more than anyone else, lover friend or family member. this goddess, being lilith called hecate, ruha-az or babalon is the goddess of flame, she is the succubus queen, vampyre and

GOLDEN DAWN RITUALS ENOCHALL

earth angle of water tablet, also known as palco. padgze: justice from the divine power, without blemish. pado: kerubic angel of air angle of fire tablet, also see pando. paeb: of an oak. 48 paeoc: angel, also known as paoc. page: rest (as in "which rest not. pageip: rest not. pai: cacodemon of air angle of water tablet paid: always. pa-iotz/ pa-iotza: paaox, remain. pajo-ooaoanu: pugo ooaona, to the eyes. pal: name of the enochian letter representing x. pala: two/ separated/ pair (cf. pola. palam: commanding angel of water angle of air tablet palco: angel, also known as paco. pali: subservient angel of fire angle of fire tablet, also known as panli. palut: angel, also known as paut. pambt: unto me. pamphicas (meaning unknown: a contemptuous word. pando: angel, also known as pado. panli: a

GOLDEN DAWN RITUALS J

m all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. trapt: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine geniu

GOLDEN DAWN RITUALS K

m all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine g

GOLDEN DAWN RITUALS U1

equilibrium of the sphere of sensation and consequently that of the nephesch, is disturbed. in consequence, the thought rays are shaken at each vibration so that the sphere of sensation of the nephesch is caused to rock and waver at the extremities of the physical body where the ruach action is bounded. the thought, therefore, is dazzled by the symbol of the sphere of sensation in the same way as the eyes can be dazzled in front of a mirror if the latter is shaken or waved. the sensation, therefore, then conveyed by the thoughts is that the sphere of sensation oscillating and almost revolving around the physical body, bringing giddiness, sickness, vertigo and the loss of idea of place and position. nearly the same may be said of sea-sickness and the action of certain drugs. restoration of

GOLDEN DAWN RITUALS Z1

hierophant: osiris in the netherland. expounder of the mysteries in the hall of the dual manifestation of the goddess of truth. the hierophant is represented by two god-forms, the passive and active aspects of osiris. seated on the dais as hierophant, he is clothed in the god-form of osiris. he wears the tall white crown of the south flanked by feathers striped white and blue. his face is green, the eyes blue. from his chin hangs the royal beard of authority and judgment, blue in color and gold-tipped. he wears a collar in bands of red, blue, yellow, and black, and on his back is a bundle strapped across his chest by scarlet bands, he is in mummy wrappings to the feet, but his hands are free to hold a golden phoenix wand, a blue crook and red scourge. the hands are green. his feet rest on

GOLDEN DAWN RITUALS Z3

out, to show that this preparation must be accomplished before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually. a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and m

o aid the will of the candidate in his search for and aspiration towards the higher. 3. standing as before described, in the form of the god, and elevating the mind to the contemplation of rtk, take the step like a stroke with the foot, bring the arms up above the head as if touching the rtk. as the step is completed, bring the hands over the head forward. thrust them out direct from the level of the eyes horizontally with arms extended, fingers straight, palms downwards, and the hands directed towards the object it 10 is wished to charge or to affect. at the same time, sink the head until the eyes look exactly between the thumbs. in this way, the rays from the eyes, from each finger and from the thumbs, must all converge upon the object attacked. if any of them disperse, it is a weakness

GOLDEN DAWN RITUALS ZAM10

phere of hnyb \yhla hwhy, aima, shekinah, lady of darkness and of mystery, thou high priestess of the concealed silver star, divine light that rulest in thine own deep darkness, come unto me, and dwell within my heart, that i also may have power and control, even i, over this shroud of darkness and of mystery. and now, i conjure thee, o shroud of darkness and of mystery, that thou conceal me from the eyes of the inscribed names, all things of sight and sense, in this my purpose, which is to remain invisible for the space of one hour, and to receive therein the holy mysteries of the lord of silence enthroned upon his lotus, hoorpokratist" step 24 when it is wished to banish the shroud, make very forcibly the qabalistic cross to bring down the light, and then perform the analysis of the keyw

hat i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of darkness and of mystery, which has well served my purpose, that thou now depart unto thine ancient ways. but be ye, whether by a word or will, or by this great invocation of your powers, ready to come quickly and forcibly to my behest, again, to shroud me from the eyes of men. should i ever utter the word, come quickly and without hesitation so that looking, they may not see, and i may be rendered invisible from my enemies. and now i say unto ye, depart ye in peace, with the blessing of god the vast and shrouded one, and be ye very ready to come when ye are called" step 25 take the parchment out of the temple. step 26 close the vortex. step 27 perform t

GOLDEN DAWN RITUALS ZAM13

ractical work connected with this order in a place of concealment and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine g

GOLDEN DAWN RITUALS ZAM19

l shew forth how for all things which human ingenuity discovers, god calls upon his hidden knowledge, as likewise the book of nature, though it stands open truly before all eyes, can be read or understood by only a very few. as in the human head there are two organs of hearing, two of sight, and two of smell, but only one of speech, and it were vain to expect speech from the ears, or hearing from the eyes, so there have been ages which have seen, others which have heard, others again that have smelt and tasted. now, there remains that in a short and swiftly approaching time honor should likewise be given to the tongue, that what formerly saw, heard, and smelt shall finally speak, after the world shall have slept away the intoxication of her poisoned and stupefying chalice, and with an open

GOLDEN CHAIN AND THE LONELY ROAD

in. in attenuation, this mystery is conveyed through every word- every act of speech, whether in waking, vision, imagination or dreaming- which conveys the gnosis of the arte magical to the individual aspirant. iii. the lineal transmission of deed- every action is an interaction between self and other, and is therefore a potential transaction between the aspirant and the initiator. the opening of the eyes, the placing of the step, the turning to-and-fro between directions, the on-lay of the hand, the sojourn, the flight, the labour, the rest..all may show forth the work of mahazhael's hand. 0/iv. the great lineage: the path of true witchblood- whether it is by kinship, rite, vision or divine election, that one is made a 'knowing witch, it is by birth and by birth alone that one is chosen a

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

in circumference and weighed over 10 tons. like its counterpart in santiago tuxtla, it was unmistakably the head of an african man wearing a close-fitting helmet with long chinstraps. the lobes of the ears were pierced by plugs; the pronounced negroid features were furrowed by deep frown lines on either side of the nose, and the entire face was concentrated forwards above thick, downcurving lips. the eyes were open and watchful, almond-shaped and cold. beneath the curious helmet, the heavy brows appeared beetling and. angry. stirling was amazed by this discovery and reported, the head was a head only, carved from a single massive block of basalt, and it rested on a prepared foundation of unworked slabs of stone. cleared of the surrounding earth it presented an awe-inspiring spectacle. desp

t look almost like a piece of machinery. whispers of ancient secrets later that day i took shelter in the giant shadow cast by one of the olmec heads carlos pellicer camara had rescued from la venta. it was the head of an old man with a broad flat nose and thick lips. the lips were slightly parted, exposing strong, square teeth. the expression on the face suggested an ancient, patient wisdom, and the eyes seemed to gaze unafraid into eternity, like those of the great sphinx at giza in lower egypt. it would probably be impossible, i thought, for a sculptor to invent all the different combined characteristics of an authentic racial type. the portrayal of an authentic combination of racial characteristics therefore implied strongly that a human model had been used. i walked around the great h

ss the wide, sloping valley of the river nile, lay the 17 the pyramids of egypt, p. 125. graham hancock fingerprints of the gods 280 city of cairo, a jumble of skyscrapers and flat traditional roofs separated by the dark defiles of narrow streets and interspersed with the needlepoint minarets of a thousand and one mosques. a film of reflected streetlighting shimmered over the whole scene, closing the eyes of modern cairenes to the wonder of the stars but at the same time creating the hallucination of a fairyland illuminated in greens and reds and blues and sulphurous yellows. i felt privileged to witness this strange, electronic mirage from such an incredible vantage point, perched on the summit platform of the last surviving wonder of the ancient world, hovering in the sky over cairo like

gh and two feet wide. the egyptian museum, cairo, december 1993 still perched astride his casket, but now locked away in a dusty glass display case, anubis held my attention for a long, quiet moment. his effigy had been carved out of stuccoed wood, entirely covered with black resin, then painstakingly inlaid with gold, alabaster, calcite, obsidian and silver materials used to particular effect in the eyes, which glittered watchfully with an unsettling sense of fierce and focused intelligence. at the same time his finely etched ribs and lithe musculature gave off an aura of understated strength, energy and grace. captured by the force field of this occult and powerful presence, i was vividly reminded of the universal myths of precession i had been studying during the past year. canine figur

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

f life. it is a divine dance, the tila' of hinduism, a creative expression of the 230 music of the spheres. the ultimate purpose of life is to live. the purpose of being is to be. from the viewpoint of the serious and time-oriented ego, such an initiation is an abomination to be avoided. many who enter oxo leave in disgust, convinced that it is an evil region, although good and evil are always in the eyes of the beholder. these usually windup in the next aethyr, vta, which is the complementary opposite of oxo. 231 vta, the city of the pyramids 0 ye who dwell in the city of the pyramids beneath the night of pan, remember that ye shall see no more light but that of the great fire that shall consume your dust to ashes. aleister crowley, the book of lies the aethyr called vta by the golden daw

bkr to 3, the number for manifestation. 256 how to use the magick squares if thou shalt perfectly observe these rules, all the followingsymbols (i.e, magick squares) and an infinitude of others will be granted unto thee by the holy guardian angel; thou thus l iving for the honour and glory of the true and only god, for thine own good, and that of thy neighbors. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. abraham the jew, thebook of the sacred magic of abramelin the mage when used for meditation, each letter represents a force. the nature and relational positions of each letter one to another, in each square, comprise a statement describing an important part of your magical universe. such magical statements often l

s is my name. i am the great one, invisible on the paths of the shades. face the east and say, invisible, i now pass by the gate of the invisible by virtue of the name of light. i am light shrouded in darkness. i am the wielder of the forces of the great balance. face the south and say, thus have i formulated this shroud of darkness and of mystery as a concealment and a guard. i am concealed from the eyes of all men, from all things of sight and sense. 344 step 8. the banishment. after invoking and using the shroud of darkness, banish it by saying: 0 shroud of darkness and of mystery which has well served my purpose, you may now depart to your ancient ways. but be ready to return to me quickly and forcibly, at my request, again to shroud me from the eyes of men. and now i say to you, depar

GREY W G CONDENSATION OF KABBALAH

ow the descent of god to the state of man by connecting the spheres up by lines as shown in figure 5. since this was reminiscent of a lightening-flash, and god was said to have created by means of light, that was what this part of the design got called. it then remained to show the transverse triplicity of masculine-feminine-neutral, by placing pillars behind the right-left-centre spheres, and in the eyes of very early kabbalists, that completed the great plan. they called the lines of descent paths of power, because that was what they were, and they were ten. as the original script said: ten and not nine, ten and not eleven. count carefully and calculate with caution. for those that have seen the full design of the tree of life elsewhere, and wonder why it is not shown here, that is becau

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

reports the myth' adactos cavernis eorum a pastore cuneos, admota quadam ab his herba, elabi creditur vulgo. trebius auctor est, clavum cuneumve adactum quanta libeat vi arbori, in qua nidum habeat, statim exsilire cum crepitu arboris, cum insederit clavo aut cuneo^ that the woodpecker specially is acquainted with the magic virtues of herbs, appears from other tales: he guards them, and flies at the eyes of the man that would pull them up. thus pliny says 25, 4, 10 of the pa3ony' praecipiunt eruere noctu, quoniam si picus martlus videat, tuendo^ conf. aelian de nat. an. 3, 25, on the hoopoe. eabbinic legend mentions the rock-splitting shamir, which solomon procured in the following way [to get stone] for his buildings. he had search made for the nest of a iroodcock (grouse) with chicks in

ide down; but he must get home before the benediction is pronounced, or it may cost him his life. it is only upon going to church that any of these recognitions can take place; but they seem also to depend on your heing the first to see, as in meeting a wolf or basilisk. another means of recognising a witch is, that when you look into her eyes, you see your image reflected upside down^ running at the eyes is a mark of old witches. sup. i, 787 (see suppl. one thing that in our tales of witches has dropt into the rear, their eating men's hearts out of their bodies, stands in the forefront of the more primitive servian way of thinking. vuk has a song no. 363, in which a shepherd boy, whom his sister cannot wake, cries in his sleep' veshtitse su me iz-yele, maika mi srtso vadila, strina yoi lu

reat beauty enchants by the radiant glance of the eye, it has also magic power in the syyiiling of the lips. in a mod. greek song, when the charming maid laughs, roses fall into her apron ottov yexa, kox ire^tovve ra posa\ ttjv ttosuiv tt, fauriel 2, 382. in heinr. von neuenstadt's apouonius of tyre, composed about 1400, it is asked 1. 182 'wa sach man 1 it is another thing for conjurors to blind the eyes of men by jugglery' sunt et praesti,t;iatores, qui alio nomine oh^trigilli vocantur, quod praestringaut vel obstringant humanorum aciem oculurum' hincm. kem. ed. 16i5. 1, 656. looks. laughing. kissing. dkinks. 1101 rosen lachcn' and then follows a tale about a man who laughs roses' der lacliet, daz ez vol rosen ivas, perg und tal, laub und gras' a nethl. proverb (tuinman 1, 306) says 'als

esome use of occult forces in nature (pretty much as the devil from an inversion of god^ p. 986; but particular applications of the true and the false art cannot always be kept apart. as a herb, a stone, a spell proves a source of healing, so may it also act perniciously too; the use was proper and permissible, the abuse abhorred and punished. a poisoner as such is not a witch, she becomes one in the eyes of the people the moment she uses preternatural means. a wise woman, healing sickness and charming wounds, begins to pass for a witch only when with her art she does evil; her means are as natural as the poison of the murderess. to higher antiquity, witches were priestesses, physicians, fabulous night-wives, whom men honoured, feared, and at last made light of, but never dreamt as yet of

mounted by itself is in french solitaire. but a deeper, a mythical meaning becomes apparent, which haupt in his zeitschr. 7, 278 disputes. pupillus means first a little one, a boy under age, a wai'd, and then acquires the sense of orphan. pupilla and kopr] signify a girl and the pupil of the eye, in which a child^s image is supposed to be seen (p. 1080. now as volundr fashions the iarknasteinn of the eyes of slain children, the stone might be called either pupilla or pupillus, and so agree with our' orphanus' thus erchanstein comes to be' weise' of thiassi's eyes were made shining stars, all stars are gems of the sky; from this the transition to the sparkling stone was easy enough. heinr. von krolewiz, describing the sky as a house, again brings the eyes into connexion with the orphan, 11

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

a remote antiquity. h. sachs (1, 102b, speaking of death s arrival, says he twitclies or jerks the stool from under man, tips it over, so that he tumbles to the ground. he takes from him his seat and standing amcwig the living: i suspect there was a fuller story at the back of this. more commonly the same thing is expressed by death has blown the man s candle out (as berhta blew out the lights of the eyes, p. 277, for the notions of light, life and sojourn among the living, run into one another.2 the living principle was linked 1 the earlier editions in latin (1514, 115b- c, and 1519, 105b- c) have in paren theses der dorfmeyger and der holzmeyger. 2 wh. 416, 14: bi liehter sunnen da verlasch (went out) manegem sarrazin sin lieht. lohengr. 133: er sluoc in, daz im muose daz lieht erliidien

of them death presents his godson with a ring, by which he can judge of diseases.1 old hugo von trimberg at the close of his work had told a tale 4 von dem tode, wie er ein idnt huop (took up/ but there is not much in it (bamb. ed. 23665 722: death promises to send his gossip some messengers before he comes to fetch him (as in the meister-song p. 84 7n; these are, ringing in the ears, running at the eyes, toothache, wrinkled skin, and grizzled beard. the gossiphood is the only guarantee of any connexion with the later marchen. the resemblance of the ohg. toto, godfather, mhg. tote (parz. 461, 10. wh. 7, 21) to tot, death, is striking, though strictly the quantity of the vowel keeps the two words apart, and to harmonize them some derivative process must be presupposed. the story never grew

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ten inches) in front of the body. the fingers of the right hand are closed except the thumb and first and second fingers, which are extended and brought together at the fingertips, the fingers pointing outward from the body. then the right hand, with fingers held as described, starts to make the sign, by moving the hand upward, in a perfectly perpendicular line, until the hand is about level with the eyes. then the hand is brought downward in a curved line, to a place about opposite the left shoulder; then straight across in a horizontal line at right angles to the perpendicular line, to a place opposite the right shoulder; then on a curved line like an arc, to a level with the eyes, where the sign began, and downward on another perpendicular line to the navel. then drop the right hand to

is an exalted form of evaluation. dreams.the visual imagery experienced during sleep, dreams represent one of the most extraordinary mysteries of life. everyone dreams throughout the different stages of sleep, but not everyone remembers their dreams. modern research indicates that dreams are most apt to be remembered if they are experienced during the rem (rapid eye movement) phase of sleep, when the eyes under the closed lids move more rapidly as though the sleeper were watching something. dreams seem to take place on the borderline of two worlds (see borderline state) there can be a fantastic alteration of time, place, and possibility, which we may accept without question in the dream plane. a dream may be of short duration, and in a brief period of two to three seconds one may experienc

that a man's own soul wandered off and its adventures were communicated to the sleeper as dreams. the causes of dreams are many. dreams may be a continuation of the waking state, a muddled recapitulation of recent daytime experiences. many medical researchers tend to account for dreams entirely on the basis of the physiological or emotional state of the sleeper. glare on the eyelids, spots before the eyes, ocular spectra, indigestion, physical pains and aches, a full bladder, sexual tension, fever, cold, noise, anxiety, fear,[171] anger.all can give rise to dream sequences, to suit the situation. but it must be said that although such stimuli may find their way into dreams they are by no means the sole cause of dreams. in the rosicrucian view each of the components of the total person (bod

HAMIL THE ROSICRUCIAN SEER

one night a week to myself, and my correspondence is sadly in arrear. i will answer the last note first.mrchevallier's! crystal is one ofburns'regg shaped 'glass receptacles' as they were accurately termed in contradistinction to 'crystals' which are madeofnatural rock crystal and beryl. all the so-called 'crystals' i have seen atbumsbeing madeofcommon glass are sheared and are very fatiguing to the eyes and indeedifmuch3hockley's letterstotheirwinsmajorfrancisgeorgeirwin(1823-98, like hockley, had a public and a privatepersona.thepublicpersonawas that of a career soldier: enlisting in the sappers and miners in 1842, serving in gibraltar, malta, and devonport and rising to the rank of sergeant. probably through the patronage of major255 general gore munbee, in 1868 irwin secured the post

HANDBOOK OF EGYPTIAN MYTHOLOGY

nd other immigrants found the joys and sorrows of isis to have meaning for their lives. isis and osiris came to be the most famous egyptian deities among foreigners, but the native egyptians continued to worship a multiplicity of deities. 36 handbook of egyptian mythology priests and temples under the ptolemies the ptolemies undertook massive temple rebuilding programs to legitimize their rule in the eyes of the egyptians and their gods.84 native egyptian society was more temple centered than ever, and the priesthood became the custodians of egyptian culture. working for a temple was virtually the only form of advancement available to talented egyptians. the priesthood turned into a hereditary caste, jealous of its rights and privileges. yet this was not a period of decadence. egyptian art

m the new kingdom onward, this was a distinctive feature of egyptian religious thought. the creator was sometimes referred to as the one who made himself into millions or he who made himself into millions of gods. 6 creation could be seen as a process of differentiation, in which one original force was gradually mythical time lines 61 figure 12. plaque with a wedjat (sacred eye. the eye of ra and the eyes of horus could all be shown in this way (british museum) divided (without necessarily diminishing itself) into the diverse elements that made up the universe. the ways in which this could have happened were the subject of much speculation. the heart and the tongue. the intellectual powers that enabled the creator to bring himself/herself into existence and to create other beings were some

hough seth is the aggressor, he is sometimes said to be punishing horus for mutilating or raping his mother, isis.41 in the contendings of horus and seth, horus becomes angry with his mother for helping seth and cuts off her head. one myth has thoth heal isis by giving her a cow s head to replace the head that horus has taken away.42 the ennead decrees that horus should be punished. seth rips out the eyes of horus and buries them on a mountainside, where they grow into lotuses. in this story, the eyes of horus are restored by his foster mother, hathor. in other versions he is healed by isis or thoth. the latter is particularly associated with finding the eye of horus when it is lost or putting it back together 82 handbook of egyptian mythology when it has been torn into many pieces. this m

on the patient s skin or on a piece of linen applied to the patient s throat. a healing herb to be drunk in wine or beer is also mentioned. the whole spell is said to have proved effective against poison on countless occasions. mythical time lines 95 20. the name itself would have been the type of secret knowledge that was only passed on to the initiated. some of the pyramid texts, which were for the eyes of the king, do claim to give the true name of the creator. new kingdom hymns threaten that any unauthorized person who speaks the true name of god will die instantly. 21. thoth may not originally have been linked to this myth, but the egyptian sense of symmetry demanded that as thoth restored the lost and wounded lunar eye of horus, he should also bring back the solar eye of ra. the vari

20 yards long. he 106 handbook of egyptian mythology was the great rebel, the evil one who led the forces of chaos against the sun god ra. the idea of the apophis snake may have come from the african python, which can open its mouth wide enough to swallow a person. apophis is probably the unnamed snake demon who tried to swallow the nun, the primeval waters, but was forced to cough them up again. the eyes of apophis seem to have been particularly feared, and he was said to make a terrible roaring sound. the movement of his body could cause earthquakes, and he was associated with the hidden sandbanks that were a danger to boats on the nile. it has been suggested that a combination of the snake and crocodile forms of apophis may be the origin of the dragons of medieval legend. in egyptian ac

on. reading egyptian art. london: 1992, 164 165. primary sources: rdp; bd 142, 155 ennead of heliopolis the first four generations of deities in the creation myth of heliopolis were referred to as the ennead of heliopolis. see also atum; geb; isis; nephthys; nut; osiris; seth; shu and tefnut eye of ra the ancient egyptian word for eye (irt) sounded like a word for doing or acting. this may be why the eyes of a deity are associated with divine power at its most interventional. since the word irt was feminine in gender, divine eyes were personified as goddesses. in different contexts, the eyes of the creator were identified with various celestial bodies, such as the disk of the sun, the full moon, the morning star, and sopdet (sirius. these celestial eyes could all be shown as the part-hawk

litany; kom ombo texts; eofs eyes of horus the horus eye combines a human eye and eyebrow with some of the facial markings of a falcon (see figure 12. such eyes are used for the animal forms of various deities associated with the sky. when horus was imagined as a celestial falcon, his right eye was the sun and his left eye was the moon. in ancient egyptian, the word for eye is a feminine noun, so the eyes of male deities could be personified as goddesses. the temporary loss or mutilation of one or both of the eyes of horus was a common theme in egyptian myth. the aggressor was usually named as seth, and the attack put the whole cosmos in danger. horus was sometimes said to have rescued his own eye, but the idea that it was restored by another deity was more common. this whole or completed

HEAVEN HELL

dent from the plain and coloured bas-reliefs which adorn the walls of their mastabas, or bench-shaped tombs, and we can only point out and wonder at the fact that the royal pyramids contain neither painted nor sculptured vignettes, especially as pictures are much needed to break the monotony of the hundreds of lines of large hieroglyphics, painted in a bluish-green colour, which must have dazzled the eyes even of an egyptian. the reason, however, why such early texts are not illustrated is probably not far to seek. professor maspero has proved that the "pyramid texts" contain formulae and paragraphs which, judging from the grammatical forms that occur in them, it is easy to see must have been composed, if not actually written down, in the earliest times of egyptian civilization. these form

HELENA BLAVATSKY NIGHTMARE TALES

h, now seems to approach and bend over her. the siderealmeadows exchange embraces with their more humble sisters of the earth- the daisy-decked valleys and thegreen slumbering fields. the heavenly dome falls prostrate into the arms of the great quiet sea; and themillions of stars that stud the former peep into and bathe in every lakelet and pool. to the grief-furrowedsoul those twinkling orbs are the eyes of angels. they look down with ineffable pity on the suffering ofmankind. it is not the night dew that falls on the sleeping flowers, but sympathetic tears that drop from thoseorbs, at the sight of the great human sorrow. yes; sweet and beautiful is a southern night. but "when silently we watch the bed, by the taper is flickering light, when all we love is fading fast- how terrible is nig

the abode of bliss under the shining foliage ofwalhalla. it heaves its last sigh in another form, and is hurled on to the cold, hopeless plane of remorse. itcloses its innocent eyes in its last sleep, as an infant, and is forthwith carried along by the beauteous elves oflight into another body- the doomed generator of pain and suffering. in each case the mists of death aredispersed, and pass from the eyes of the soul-ego, no sooner does it cross the black abyss that separates thekingdom of the living from the realm of the dead. thus "death" becomes but a meaningless word for it, avain sound. in every instance the beliefs of the mortal take objective life and shape for the immortal, as soonas it spans the bridge. then they begin to fade, and disappear "what is my past" enquires the soul-ego

ng effort and- is himself again. prompted by the soul-ego to remember and act inconformity, he lifts his arms to heaven and swears in the face of all nature to preserve peace to the end of hisdays- in his own country, at least* a distant beating of drums and long cries of what he fancies in his dream are the rapturous thanksgivings, forthe pledge just taken. an abrupt shock, loud clatter, and, as the eyes open, the soul-ego looks out throughthem in amazement. the heavy gaze meets the respectful and solemn face of the physician offering the usualdraught. the train stops. he rises from his couch weaker and wearier than ever, to see around him endlesslines of troops armed with a new and yet more murderous weapon of destruction- ready for the battlefield. the legend of the blue lotusthe title

wo births, by the gradual transference on to that plane of all thefaculties which during his sojourn on earth manifest through his organic body and, as you call it, animalbrain "how absurd! and how can man do this "contemplation and a strong desire to assimilate the blessed gods, will enable him to do so "and if man refuses this intellectual occupation, by which you mean, i suppose, the fixing of the eyes on thetip of his nose, what becomes of him after the death of his body" was my mocking question "he will be dealt with according to the prevailing state of his consciousness, of which there are many grades.at best- immediate rebirth; at worst- the state of avitchi, a mental hell. yet one need not be an ascetic toassimilate spiritual life which will extend to the hereafter. all that is req

val, and bravely throw the gauntlet of defiance in his face. o franz! then onlywilt thou hear with what a magic power the full notes of unselfish love will issue forth fromthy violin. perchance, with a last caressing touch of its chords, thou wilt remember that theyonce formed a portion of thine old teacher, who now embraces and blesses thee for the lasttime. samuel. two burning tears sparkled in the eyes of franz, but they dried up instantly. under the fiery rush ofpassionate hope and pride, the two orbs of the future magician-artist, riveted to the ghastly face of the deadman, shone like the eyes of a demon. our pen refuses to describe that which took place on that day, after the legal inquiry was over. as anothernote, written with a view of satisfying the authorities, had been prudently

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ot understand you. what is selfish? a. their doctrine of the return of spirits, the real "personalities" as they say; and i will tell you why. if devachan-call it "paradise" if you like, a "place of bliss and of supreme felicity" if it is anything-is such a place (or say state, logic tells us that no sorrow or even a shade of pain can be experienced therein "god shall wipe away all the tears from the eyes" of those in paradise, we read in the book of many promises. and if the "spirits of the dead" are enabled to return and see all that is happening on earth, and especially in their homes, what kind of bliss can be in store for them -ooo- why theosophists do not believe in the return of pure "spirits" q. what do you mean? why should this interfere with their bliss? a. simply this; and here

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ury, antimony and iron, but this adept seems to use. separately the sophie mercury or soul of each, and this may be the best way. i shall soon copy the other vol. if i keep well, and will send it to you. it is about 30pp. shorter. it contains the process in detail for making the sophie mercury and oil of gold wh[ich] i have nowhere else seen. i cannot imagine such an ms being intended for any but the eyes of members of an occult order. why it should come to such a miserable wretch as myself is curious. you may suppose that the medical part interests me. according to modern lights he is wrong in some of the particulars of his physiology, but he has a very good general idea of it. the cures he declares himself to have made, seem incredible, but experience alone could tell us whether it is po

HP LOVECRAFT A DARK LORE

. by this time two policemen had arrived; and dr morgan, meeting them in the vestibule, was urging them for their own sakes to postpone entrance to the stench-filled reading-room till the examiner came and the prostrate thing could be covered up. meanwhile frightful changes were taking place on the floor. one need not describe the kind and rate of shrinkage and disintegration that occurred before the eyes of dr armitage and professor rice; but it is permissible to say that, aside from the external appearance of face and hands, the really human element in wilbur whateley must have been very small. when the medical examiner came, there was only a sticky whitish mass on the painted boards, and the monstrous odour had nearly disappeared. apparently whateley had had no skull or bony skeleton; a

y low, when the passage suddenly inclined sharply upward, altering my mode of progress. and as i raised my glance it was without preparation that i saw glistening in the distance two demoniac reflections of my expiring lamp; two reflections glowing with a baneful and unmistakable effulgence, and provoking maddeningly nebulous memories. i stopped automatically, though lacking the brain to retreat. the eyes approached, yet of the thing that bore them i could distinguish only a claw. but what a claw! then far overhead i heard a faint crashing which i recognized. it was the wild thunder of the mountain, raised to hysteric fury- i must have been crawling upward for some time, so that the surface was now quite near. and as the muffled thunder clattered, those eyes still stared with vacuous vicio

ns. in a hamlet twenty miles away an orgy of fear had followed the bolt which brought me above ground, and a nameless thing had dropped from an overhanging tree into a weak-roofed cabin. it had done a deed, but the squatters had fired the cabin in frenzy before it could escape. it had been doing that deed at the very moment the earth caved in on the thing with the claw and eyes. iv. the horror in the eyes vol. 3, no. 3 (april 1923, p. 35-42. there can be nothing normal in the mind of one who, knowing what i knew of the horrors of tempest mountain, would seek alone for the fear that lurked there. that at least two of the fear's embodiments were destroyed, formed but a slight guarantee of mental and physical safety in this acheron of multiform diabolism; yet i continued my quest with even gr

he horrors of tempest mountain, would seek alone for the fear that lurked there. that at least two of the fear's embodiments were destroyed, formed but a slight guarantee of mental and physical safety in this acheron of multiform diabolism; yet i continued my quest with even greater zeal as events and revelations became more monstrous. when, two days after my frightful crawl through that crypt of the eyes and claw, i learned that a thing had malignly hovered twenty miles away at the same instant the eyes were glaring at me, i experienced virtual convulsions of fright. but that fright was so mixed with wonder and alluring grotesqueness, that it was almost a pleasant sensation. sometimes, in the throes of a nightmare when unseen powers whirl one over the roofs of strange dead cities toward t

st thinges and look back thro' all ye yeares, against ye which i must have ready ye saltes or that to make 'em with' willett saw no more, but somehow this small glimpse gave a new and vague terror to the painted features of joseph curwen which stared blandly down from the overmantel. even after that he entertained the odd fancy- which his medical skill of course assured him was only a fancy- that the eyes of the portrait had a sort of wish, if not an actual tendency, to follow young charles ward as he move about the room. he stopped before leaving to study the picture closely, marvelling at its resemblance to charles and memorising every minute detail of the cryptical, colourless face, even down to a slight scar or pit in the smooth brow above the right eye. cosmo alexander, he decided, wa

and realized that i could not spare the time to overcome their first instinctive reticence. they had a kind of obscure suspiciousness, as if there were something amiss with anyone too much interested in innsmouth. at the y. m. c. a, where i was stopping, the clerk merely discouraged my going to such a dismal, decadent place; and the people at the library shewed much the same attitude. clearly, in the eyes of the educated, innsmouth was merely an exaggerated case of civic degeneration. the essex county histories on the library shelves had very little to say, except that the town was founded in 1643, noted for shipbuilding before the revolution, a seat of great marine prosperity in the early 19th century, and later a minor factory center using the manuxet as power. the epidemic and riots of

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

dead city whence such skyline features had been absent for thousands and tens of thousands of years, which loomed on our ignorant eyes across the unfathomed mountains of madness as we first approached poor lake s ill-fated camp. of the life of the old ones, both under the sea and after part of them migrated to land, volumes could be written. those in shallow water had continued the fullest use of the eyes at the ends of their five main head tentacles, and had practiced the arts of sculpture and of writing in quite the usual way- the writing accomplished with a stylus on waterproof waxen surfaces. those lower down in the ocean depths, though they used a curious phosphorescent organism to furnish light, pieced out their vision with obscure special senses operating through the prismatic cilia

e city experienced near lake s camp the day before; but it was so real to danforth that he suffers from it still. he has on rare occasions whispered disjointed and irresponsible things about "the black pit "the carven rim "the protoshoggoths "the windowless solids with five dimensions "the nameless cylinder "the elder pharos "yog-sothoth "the primal white jelly "the color out of space "the wings "the eyes in darkness "the moon-ladder "the original, the eternal, the undying" and other bizarre conceptions; but when he is fully himself he repudiates all this and attributes it to his curious and macabre reading of earlier years. danforth, indeed, is known to be among the few who have ever dared go completely through that worm-riddled copy of the necronomicon kept under lock and key in the coll

HP LOVECRAFT BEYOND THE WALL OF SLEEP

is age was unknown, since among his kind neither family records nor permanent family ties exist; but from the baldness of his head in front, and from the decayed condition of his teeth, the head surgeon wrote him down as a man of about forty. from the medical and court documents we learned all that could be gathered of his case: this man, a vagabond, hunter and trapper, had always been strange in the eyes of his primitive associates. he had habitually slept at night beyond the ordinary time, and upon waking would often talk of unknown things in a manner so bizarre as to inspire fear even in the hearts of an unimaginative populace. not that his form of language was at all unusual, for he never spoke save in the debased patois of his environment; but the tone and tenor of his utterances were

d, as if by the force of a stronger character than had been slater's. the whole face finally began to grow tense, and the head turned restlessly with closed eyes. i did not rouse the sleeping nurse, but readjusted the slightly disarranged headband of my telepathic "radio" intent to catch any parting message the dreamer might have to deliver. all at once the head turned sharply in my direction and the eyes fell open, causing me to stare in blank amazement at what i beheld. the man who had been joe slater, the catskill decadent, was gazing at me with a pair of luminous, expanding eyes whose blue seemed subtly to have deepened. neither mania nor degeneracy was `visible in that gaze, and i felt beyond a doubt that i was viewing a face behind which lay an active mind of high order. at this junc

HP LOVECRAFT FROM BEYOND

tical rage, i had known that he now remained mostly shut in the attic laboratory with that accursed electrical machine, eating little and excluding even the servants, but i had not thought that a brief period of ten weeks could so alter and disfigure any human creature. it is not pleasant to see a stout man sud-denly grown thin, and it is even worse when the baggy skin becomes yellowed or grayed, the eyes sunken, circled, and uncannily glowing, the forehead veined and corrugated, and the hands tremulous and twitching. and if added to this there be a repellent unkemptness, a wild disorder of dress, a bushiness of dark hair white at the roots, and an unchecked growth of white beard on a face once clean-shaven, the cumulative effect is quite shocking. but such was the aspect of crawford tilll

HP LOVECRAFT HERBERT WEST REANIMATOR

an improvised dissecting-table in the old farmhouse, by the light of a powerful acetylene lamp, the specimen was not very spectral looking. it had been a sturdy and apparently unimaginative youth of wholesome plebeian type- large-framed, grey-eyed, and brown-haired- a sound animal without psychological subtleties, and probably having vital processes of the simplest and healthiest sort. now, with the eyes closed, it looked more asleep than dead; though the expert test of my friend soon left no doubt on that score. we had at last what west had always longed for- a real dead man of the ideal kind, ready for the solution as prepared according to the most careful calculations and theories for human use. the tension on our part became very great. we knew that there was scarcely a chance for any

HP LOVECRAFT NYARLATHOTEP

of his revelations, and i burned with eagerness to explore his uttermost mysteries. my friend said they were horrible and impressive beyond my most fevered imaginings; and what was thrown on a screen in the darkened room prophesied things none but nyarlathotep dared prophesy, and in the sputter of his sparks there was taken from men that which had never been taken before yet which shewed only in the eyes. and i heard it hinted abroad that those who knew nyarlathotep looked on sights which others saw not. it was in the hot autumn that i went through the night with the restless crowds to see nyarlathotep; through the stifling night and up the endless stairs into the choking room. and shadowed on a screen, i saw hooded forms amidst ruins, and yellow evil faces peering from behind fallen monu

HP LOVECRAFT POLARIS

trange faintings when subjected to stress and hardships. but my eyes were the keenest in the city, despite the long hours i gave each day to the study of the pnakotic manuscripts and the wisdom of the zobnarian fathers; so my friend, desiring not to doom me to inaction, rewarded me with that duty which was second to nothing in importance. to the watchtower of thapnen he sent me, there to serve as the eyes of our army. should the inutos attempt to gain the citadel by the narrow pass behind the peak noton and thereby surprise the garrison, i was to give the signal of fire which would warn the waiting soldiers and save the town from immediate disaster. alone i mounted the tower, for every man of stout body was needed in the passes below. my brain was sore dazed with excitement and fatigue, fo

HP LOVECRAFT THE BEAST IN THE CAVE

ave. the sound, which i might feebly attempt to classify as a kind of deep-tone chattering, was faintly continued. all at once a fleeting spasm of energy seemed to pass through the frame of the beast. the paws went through a convulsive motion, and the limbs contracted. with a jerk, the white body rolled over so that its face was turned in our direction. for a moment i was so struck with horror at the eyes thus revealed that i noted nothing else. they were black, those eyes, deep jetty black, in hideous contrast to the snow-white hair and flesh. like those of other cave denizens, they were deeply sunken in their orbits, and were entirely destitute of iris. as i looked more closely, i saw that they were set in a face less prognathous than that of the average ape, and infinitely less hairy. t

HP LOVECRAFT THE LURKING FEAR

y low, when the passage suddenly inclined sharply upward, altering my mode of progress. and as i raised my glance it was without preparation that i saw glistening in the distance two demoniac reflections of my expiring lamp; two reflections glowing with a baneful and unmistakable effulgence, and provoking maddeningly nebulous memories. i stopped automatically, though lacking the brain to retreat. the eyes approached, yet of the thing that bore them i could distinguish only a claw. but what a claw! then far overhead i heard a faint crashing which i recognized. it was the wild thunder of the mountain, raised to hysteric fury- i must have been crawling upward for some time, so that the surface was now quite near. and as the muffled thunder clattered, those eyes still stared with vacuous vicio

ns. in a hamlet twenty miles away an orgy of fear had followed the bolt which brought me above ground, and a nameless thing had dropped from an overhanging tree into a weak-roofed cabin. it had done a deed, but the squatters had fired the cabin in frenzy before it could escape. it had been doing that deed at the very moment the earth caved in on the thing with the claw and eyes. iv. the horror in the eyes there can be nothing normal in the mind of one who, knowing what i knew of the horrors of tempest mountain, would seek alone for the fear that lurked there. that at least two of the fear's embodiments were destroyed, formed but a slight guarantee of mental and physical safety in this acheron of multiform diabolism; yet i continued my quest with even greater zeal as events and revelations

he horrors of tempest mountain, would seek alone for the fear that lurked there. that at least two of the fear's embodiments were destroyed, formed but a slight guarantee of mental and physical safety in this acheron of multiform diabolism; yet i continued my quest with even greater zeal as events and revelations became more monstrous. when, two days after my frightful crawl through that crypt of the eyes and claw, i learned that a thing had malignaly hovered twenty miles away at the same instant the eyes were glaring at me, i experienced virtual convulsions of fright. but that fright was so mixed with wonder and alluring grotesqueness, that it was almost a pleasant sensation. sometimes, in the throes of a nightmare when unseen powers whirl one over the roofs of strange dead cities toward

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

nd realized that i could not spare the time to overcome their first instinctive reticence. they had a kind of obscure sus-piciousness, as if there were something amiss with anyone too much interested in innsmouth. at the y. m. c. a, where i was stopping, the clerk merely discouraged my going to such a dismal, decadent place; and the people at the library shewed much the same attitude. clearly, in the eyes of the educated, innsmouth was merely an exaggerated case of civic degeneration. the essex county histories on the library shelves had very little to say, except that the town was founded in 1643, noted for shipbuilding before the revolution, a seat of great marine prosperity in the early 19th century, and later a minor factory center wing the manuxet as power. the epidemic and riots of 1

HP LOVECRAFT THE STREET

nd hatred and ignorance still brood over the street; for many had stayed behind, and many strangers had come from distance places to the ancient houses. and the young men who had returned dwelt there no longer. swarthy and sinister were most of the strangers, yet among them one might find a few faces like those who fashioned the street and moulded its spirit. like and yet unlike, for there was in the eyes of all a weird, unhealthy glitter as of greed, ambition, vindictiveness, or misguided zeal. unrest and treason were abroad amongst an evil few who plotted to strike the western land its death blow, that they might mount to power over its ruins, even as assassins had mounted in that unhappy, frozen land from whence most of them had come. and the heart of that plotting was in the street, wh

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

what does ringing the bell in church mean? it may be that the bell sets into motion some sort of electrical vibrations in the atmosphere that eventually lead to something. i use bells in much the same way as pavlov did. i am conditioned to hear the bell, and i say "okay, my subconscious has now taken over" anything that will stimulate your senses can help. the bell is for the ear, the candle for the eyes, incense for the nose; they get all the senses working. some people prefer to cast spells nude; others like to wear clothing with a pleasing texture. some people cast spells right before they make love. everybody does it differently. the whole point is to become stimulated enough. all witches are not the same. i have a good witch friend who never uses candles. she draws designs to release

INITIATION INTO HERMETICS

guments will turn to magnetopath s great advantage because he will treat the sick part of the body wither with the electrical or the magnetical fluid, according to the center of the disease. but this knowledge will bring great profit to everybody else too. the head: the forepart is electric, the back of the head is magnetic and so is the right side; the left side is electric and so is the middle. the eyes: the forepart is neutral and so is the background. the right side is electric and so it is with the left side. the inside is magnetical the ears: forepart neutral, back part also. right side is magnetical, left side electrical, inside neutral. mouth and tongue: forepart neutral, back part as well. right side and left side both neutral, inside magnetical. the neck: forepart, back part and

ught not to be overlooked. i mean the magnetic eyebath. in the morning the magician dips his face into water that has been boiled on the previous day (using a half-filled water basin) and opens his eyes in the water. he rolls his eyes in the water, repeating this exercise equally seven times. at first, he will have the sensation of a slight stinging in his eyes, but this will disappear as soon as the eyes get accustomed to the exercise. anyone suffering from weak eyesight may add a thin decoction of eyebright (herba euphrasia) to the water. this eyebath makes the eyes resistant against changes in the weather and consequently strengthens the visual faculty, improving weak vision, and the eyes become clear and shining. do not forget respectively to magnetize the water destined to this purpos

the sound but also see the person sounding it. or try to imagine you see a brook and hear the rustling of the water. or a cornfield stirred by the wind and you are listening to the whispering of the breeze. now try for a change and look for similar experiments, arranging them so that two or more senses are affected. other experiments with optical and acoustic imageries may be composed, e.g, where the eyes and tactual senses (sense of touch) are engaged. all your senses have to be quickened and trained for concentration. you should make a special point of seeing, hearing and feeling, all of which is indispensable for progress in magic. i cannot emphasize enough the high significance these exercises have for your development as a magician. practice such exercises carefully and daily. if you

talking, etc. if you have noticed a success with one sense, say visually, add another sense, e.g, auditory imagination so that you can hear the individual talking, and imagine his voice. always endeavor to adapt imagination to the reality, e.g, the modulation of the voice, slow or fast speech, just as the person of your imagination actually does or did. practice first with eyes closed, then with the eyes open. if you have booked any success in this field too, concentrate your imagination on quite strange people, retaining their different features and voices. they may be people of both sexes and of any age whatsoever. after that, imagine people of other races, women, men, young and old, children, e.g, negroes, indians, chinese, japanese, etc. make shift with books or magazines. visits to a

eople, retaining their different features and voices. they may be people of both sexes and of any age whatsoever. after that, imagine people of other races, women, men, young and old, children, e.g, negroes, indians, chinese, japanese, etc. make shift with books or magazines. visits to a museum can also do for this purpose. having managed all this and keeping the imagination for five minutes with the eyes closed as well as open, your magic mental training of the third step will be complete. all these exercises have required perseverance, patience, persistence and toughness to cope with the enormous difficulties of the task. but those scholars who master them will be very satisfied with the powers they won through these concentration exercises. the next step will teach them how to deepen th

you must also exhale seven the element seven times. this is very important, because after finishing the exercise the scholar should have the impression that not the smallest particle of this element has remained in him, and the sensation of heat it produced in him must disappear. therefore it is advisable to use the string of beads for breathing in as well as breathing out. do the exercises with the eyes closed at first, and then with open eyes. the tibetan explorer and traveler alexandra david-neel in her books a similar experiment practiced by lamas under the name of tumo, which is, however, very imperfect for practical purposes for europeans and not at all suitable for any student of magic. in the orient, there are adepts who perform this exercise for years and are able to condense the

he astral and the physical eyes. meditate on this problem as often as possible. you will have to imagine for at least five minutes that the spirit is looking through the physical eyes and actually does see. the longer you are able to endure this, all the better for you. you will become a master here as well by constant repetition of this experiment. having achieved a success in this exercise with the eyes, turn to the ears by realizing that it is not your physical ear that is receiving the sound waves, but that the mental ears are perceiving everything with the help of the astral and the material eyes. if you can book the same result as you did in the case of the eyes, continue in the same manner with the senses and imagine that the spirit, with the help of the astral and the material body

IRISH WITCHCRAFT AND DEMONOLOGY

om intemperate habits would be nearer the truth. one day a rich man, the constable of the parish, called upon him in company with one of his tenants concerning the baptizing of the latter's child "when i had spoken what i thought necessary, and was ready to turn into my house, the constable dismissing the other told me he had something to say to me in private. i looking upon him saw his eyes like the eyes of a cat in the night, did presently conceive that he had a mischief in his heart, yet i resolved not to refuse what he desired, but i keeped a watchful eye upon him, and stayed at some distance; and being near to the door of the church i went in, and invited him to follow me. as soon as he entered within the doors he fell atrembling, and i, awondering. his trembling continuing and growin

ISIS UNVEILED

til^ dofinat of uu clamk, which kttc as a basis for christianity, and without whkh it would be but a name "ha^ meamerism, magnetism, somnambulism, spirituijism, spiritism, hypnotism. we only other names for satanism "to bring out such a truth mid show it in its proper light, is to unmbtv the enemyi it is to unveil the ifflmense danger d certain practices, reputed ianoemi- it is to deserve well in the eyes of humanity and of religiou "fatheb vbmtub4 ds racuca" 27. let haidi punonjnss de la magte, p. iv. digilizocb, google the biographebs op the devil 15 a mcmt this is an unexpected honor indeed, for our american 'controls' in generalt and the innocent 'indian guides' in particular. to be thus introduced in borne as princes of the empire of eblis, is more than they could ever hope for in oth

cutions of stupid ferocity 'bum everybody' the inquisition seemed to say 'god will easily sort out his own' poor fools, hysterical women, and idiots were roasted alive without mercy for the crime of 'majpc' but at the same time how many great culprits escaped this imjust and sanguinary jtuticel this is what bodin makes us fully appreciate" catherine the pious christian who has so well deserved in the eyes of the church of christ for the atrocious and never-to-be-forgotten mas* sacre of st. barthtdomew's day the queen catherine kept in her service an apostate jacobin priest. weh versed in the 'blade art' so fully patronized by the medici family, he had won the gratitude and protection of his pious mistress through his unparalleled skill in killing people at a distance by torturing with vari

of the pagans would be in the least improved were they allowed a free inquiry into the life of, say, the psalmist-king, the author of those sweet psalms which are so rapturously repeated by christians. the difference between david performing a phallic dance before the holy ark emblem of the female principle and a hindfl vishnavite bearing the same emblem on his forehead, favors the former only in the eyes of those who have studied neither the ancient faith nor their own. when a rehgion which compelled david to cut off and deliver two hundred fore- skins of his enemies before he could become the king's son-in-law(.1 sam, 155. cbm. ccjemmi: the mgfholon of uu bindat. p. 331. digitizecoy google so isis unveiled xviii, 25-27) is accepted as a standard by christians, they would do well not to c

author of the revelation was a jewish kabalist pur sang, with all the hatred inherited by him from his forefathers toward the mysteries* his jealousy during the life of jesus extended even to peter; and it u only after the death of their common master that we see the two apostles the former of whom wore the miter and the petaloon of the jewish rabbis preach so zealously the rite of drcumosioa. in the eyes of peter, paul, who had humiliated him, and whom he felt so much his superior in 'greek learning' and philosophy, must have naturally appeared as a magician, a man polluted with the 'qntma' with the 'wisdom' of the greek mysteries hence, perhaps "simon" the magician" as to peter, biblical critidsm has shown before now that he had probably no more to do with the foundation of the latin chu

e words attributed to john by the synoptics; and these men "were baptized in the name of the lord jesus" exhibiting moreover at the same instant the usual polyglot gift which accompanies the descent of the holy ghost. how then? st. john the baptist, who is called the "precursor" that "the prophecy mi^t be fulfilled" the great prophet and martyr, whose words ought to have had such an importance in the eyes of his disciples, announces the "holy ghost" to his listeners; causes crowds to as- send le on the shores of the jordan, where, at the great ceremony of christ's baptism, the promised "holy ghost" appears within the opened heavens, and the multitude bears the voice, and yet there are disciples of st. john who have "never so much as heard whether there be any holy ghost! veri^ the disciple

trength "no razor shall come upon his head; the child shall be a nazarite unto god from the womb" judges, ziii, 5. but the final and most reasonable conclusion to be inferred from this is that jesus, who was so opposed to all the orthodox jewish practices, would not have allowed his hair to grow had he not belonged to this sect, which in the days of john the baptist had already become a heresy in the eyes of the sanhedrim. the talmud, speaking of the nazaria, or the nazarenes (who had abandoned the world like hindq yogis or hermits) calls them a sect of physicians, of wandering exorcists; as also does jervis "they went about the country, living on alms and performing cures* epiphanius says that the nazarenes come next in heresy to the cerinthians whether having existed "before them or afte

our argument. did not jesus himself glorify the prophet of the jordan "what went ye out for to seep a prophet? yea, i say uato you, and more than a prophet, verily, i say unto you, among them that are bom of women there bath not risen a greater than john the baptist" and of whom was he who spoke thus bom? it is but the roman catholics who have changed maiy, the mother of jesus, into a gaddeei. in the eyes of all other christians she was a woman, whether his own birth was immaculate or otherwise. according to strict logic, then, jesus confessed john greater than himself. note how completely this matter is disposed of by the language employed by the angel gabriel when addr^ing mary "blessed art thou among vnomen" these words are unequivocal. he does not adore her as the mother of god, nor do

JASMUHEEN THE FOOD OF GODS

us gift for it allows us to recognize how the universe can just tap us on the shoulder and say, hello god, how can i serve you? and in its presence we know how to be in the presence of the supreme splendor where we can finally relinquish all our hungers. this is the path of ascension. to be filled with such a flooding of light and love, until every cell is satiated; to see all of creation through the eyes of the divine father while we feel as if we are being held in the embrace of the divine mother. to feel and know we are all one, to feel the heartbeat of life and all its different expressions in all the fields, to see the complexity of the grids that support each paradigm and the reasons why they do, to know why some fields need to be dominant and to recognize and feel the natural order

s the student through instructions. it is the famous eye of intuition, where the psychic developed can observe everything that goes on both on the physical and psychic planes of existence. melatonin and the immune system and cancer: although the pineal gland is not bigger than a pea, it is still the organ in the body that produces the most melatonin, even though small amounts are also produced in the eyes and in the intestines. normally the secretion of melatonin is low during the day and high during the night. by exposing the body to light during the night it will decrease the melatonin production, because the eyes are neurologically connected to the pineal gland. an australian researcher, swami sannyasananda writes in a research report on melatonin: reduction of melatonin during the nigh

, and the two practices are good in combination i.e. alternate breathing followed by tratak which takes 15 minutes and can be used in the morning, as well as a preparation for meditation, or as described before bedtime. divine nutrition program. technique no. 24: alternate breathing: sit in a comfortable position with a straight back, either in a meditation pose on the floor, or on a chair. close the eyes and concentrate on the spontaneous flow of air through the nostrils. when the breath has calmed down, place the index and middle finger of the right hand on the third eye, 2-3 cm above the eyebrows in the middle of the forehead. use the thumb to open and close the right nostril, and the ring finger to open and close the left nostril. keep both nostrils open, and take a deep calm in breath

smuheen 136 then exhale as you count to 2. do not go on to higher levels before it feels comfortable and relaxed to do so. no force should be used in this practice as the approach should be gentle. divine nutrition program. technique no. 25: tratak sit in a comfortable position with a straight back, either in a meditation pose on the floor, or on a chair. place a burning candle approx. 30 cm from the eyes in a horizontal line. close the eyes and concentrate on the spontaneous flow of air through the nostrils. when calm, open the eyes and gaze at the candle. sit for 5-10 minutes. try not to blink. if you can avoid blinking the mind will be calm and free of thoughts, the moment you blink, thought comes. then close the eyes and concentrate on the light impression until it fades away. there ar

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

was very like gualdi; but she regarded it with a look of tenderness and a blush. the venetian looked from the picture to gualdi, and back again from gualdi to the picture. it was some time before he spoke; and when he did, his voice sounded strangely. that picture was intended for you, sir, said he at last, the mysterious portrait. 29 hesitating, to signor gualdi. a slight cold change passed over the eyes of the stranger; but he only made reply by a low bow. you look a moderately young man, to be candid with you, sir, i should say about forty-five or thereabouts; and yet i know, by certain means of which i will not now further speak, that this picture is by the hand of titian, who has been dead nearly a couple of hundred years. how is this possible? he added, with a polite, grave smile. it

ersity of oxford about the period of oliver cromwell; to which university the great english rosicrucian, robertus de fluctibus (robert flood, also belonged, in the time of james the first and charles the first. we have made repeated visits to the church where robert flood lies buried. him, and which are in print. every man naturally desires superiority. men wish for treasures and to seem great in the eyes of the world. god, indeed, created all things to the end that man might give him thanks. but there is no individual thinks of his proper duties; he secretly desires to spend his days idly, and would enjoy riches and pleasures without any previous labour or danger. when we (professors of abstruse sciences) speak, men either revile or contemn, they either envy or laugh. when we discourse of

sume that we would assuredly produce it if we could, because they judge us by themselves; and when we debate of it, and enlarge upon it, they imagine we shall finish by teaching them how to make gold by art, or furnish them with it already made. and wherefore or why should we teach t the rosy cross. 33 them the way to these mighty possessions? shall it be to the end that men may live pompously in the eyes of the world; swagger and make wars; be violent when they are contradicted; turn usurers, gluttons, and drunkards; abandon themselves to lust? now, all these things deface and defile man, and the holy temple of man's body, and are plainly against the ordinances of god. for this dream of the world, as also the body or vehicle through which it is made manifest, the lord intended to be pure

in the list of protecting, protesting, or appealing palladia, which are supposed to possess the same objurgating or propitiating power as the wild, winged creatures children of the air affixed in penitential, magic brand or exposure on the doors of barns, or on the outside of rustic buildings. all this is ceremonial sacrifice, addressed to the harmful gods, and meant occultly and entreatingly for the eyes of the observant, but invisible, wandering angels, who move through the world threading unseen the ways of men, and unwitted of by them, and most abundant and most active there where the mother of all of them is in the ascendant with her influences; or when night is abroad, throned in her cope of stars letters, from their first judiciary arrangement in the heavens, spelling out continuall

religious flames. elder to these summoning or notifying lights was the mysterious worship to which fire rose as the answer. from religion the beacon passed into military use. on certain set occasions, and on special saints days, and at other times of observance, as the traveller in ireland well knows, the multitude of fires on the tops of the hills, and in any conspicuous situation, would gladden the eyes of the most devout parsee. the special subject of illumination, however we may have become accustomed to regard it as the most ordinary expression of triumph, and of mere joyous celebration, has its origin in a much more abstruse and sacred source. in scotland, particularly, the reverential ideas associated with these mythic fires are strong. perhaps in no country have the impressions of

e, and to the important (in this sense, formidable) shape in which we find it to appear in the name borne by our prince of wales albert edward; inheriting his name albert from perhaps the most lovable prince whom this country has ever known as casting in his destinies, by marriage, with it, but whose end in the prime of life, and in the fulness of his influence was surely unfortunate enough, when the eyes of hope of all europe, in various respects, were fixed upon him! let us, then, suggest that the name albert be passed over in the person of the heir to the throne as a name laid aside; and let us hope that by and by (in distant days we trust) he will be known as king by the name the propitious name of edward only, edward the seventh, a period whose oncome, because of the royal disappearan

s considered masculing and benevolent in its influence. the dragon s tail is the point where the planet s southward progress begins; it is feminine and malevolent. the dragon mystically is the self-willed spirit, which is externally dervied into nature by the fall into generation (hermes trismegistus. the same fine, catholic nature which in its preternatural exaltation appears so very precious in the eyes of the philosopher is in the common world defiled; abiding everywhere in putrefactions and the vilest forms of seemingly sleeping, but in reality most active, forms of life. according to ennemoser, magiusiah, madschusie, signified the office and knowledge of the priest, who was called mag, magius, magiusi, and afterwards magi t 296 the rosicrucians. and magician. brucker maintains (histor

JESSUP MK THE CASE FOR THE UFO

and close relatives. crews have mysteriously disappeared from ships- sometimes within sight of their home port--without warning and without trace. heh! if he only knew why, he'd dy of shock. there are too many instances of planes and ships disappearing for us to ignore them. one plane is reported to have flown into a cloud from which it never emerged, while the crew of a blimp disappeared before the eyes of dozens of watchers. we are still wondering what happened to about fifty passengers from a plane whose wreckage was found recently on a mountainside in the pacific northwest. these are several of the instances which have prompted some writers to postulate that ufo's were on the attack. my contention is that, at the very worst, such an attack is no more organized or malicious than that o

e faithful "sparks" was slumped in a chair in the radio shack, his hand still on the sending key. the bodies of the hapless crew lay everywhere: in their rooms, in the passageways, on the decks. and on all the dead face was a look of convulsive horror. as a report of the proceedings of the merchant marine council put it "their frozen faces were upturned to the sun, the mouths were gaping open and the eyes staring" everyone was dead! even the ship's dog a small terrier, was lifeless, its teeth bared in anger or agony. navigator trying to plot movement of ship? but strangely there was no sign of wounds or injuries on any of the bodies. suffocation? jammed "freeze" somebodyslippedup on this one must have been a "jammed"-freezer to kill all. otherwise, the "sparks" would not have got hit so ha

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

t the thirty-two paths is a late addition to sy, appended in some latin versions. in a series of short paragraphs, it tells of the intelligences, powers and virtues of the thirty-two paths, which are the ten sefirot plus the twenty-two letters of the hebrew alphabet. 20073 5 westcott s connections with the hermetic order of the golden dawn afford his treatment of sy a certain pedigree at least in the eyes of those who involve themselves with golden dawn teachings and literature thus, it has been reprinted far more often than any other version (and appears at a large number of sites on the internet; see part 4 below. papus [gerard encausse. the qabalah: secret tradition of the west. french original, paris: 1892. english translation, london and new york: thorsons and samuel weiser, 1977. eve

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

the catalonian/castilian theosophic school, which included nahmanides and the zohar. fenton, paul. gsolitary meditation in jewish and islamic mysticism in the light of a recent archeological discovery, h in medieval encounters, volume 1, number 2 (leiden: brill, october 1995. fishbane, eitan. gauthority, tradition, and the creation of meaning in medieval kabbalah: isaac of acre fs illumination of the eyes, h in the journal of the american academy of religion, vol. 72, issue 1 (atlanta: emory university, march 2004. contemplative practice and the transmission of kabbalah: a study of isaac of acre fs me firat eeinayim. ph.d. dissertation, waltham: brandeis university, 2003. huss, boaz. gnisan.the wife of the infinite: the mystical hermeneutics of rabbi isaac of acre, h in kabbalah: journal f

KETAB E SIYAH

ronze-burnished and studded with shining jasper, walking the twisted roads of the unlighted halls, hewn from the rock of the earth. in that half-conscious, unquiet travel i came there, amongst the high stone pillars, a great gulf, a deep ocean, unknowing of dawn and dusk, with venus as their herald or page, shining in the sky. this sea's sky was vaulted stone, dark and distant, shadow-veiled from the eyes that sought it. the swell of its abysmal waters resounded in echo about the great chamber, its farther shore obscured by countless columns, straining beneath the depth of stone. so clear, the waters that the very bed of the ocean was apparent to my eyes, twisted by the refractions of the waves and shoals of white, eyeless fish swam and plumbed the waters' deeps. thus did i commend to myse

and once all had been divulged to him sat a while in still contemplation of all that had passed and might yet pass. within his mind he weighed both this course and that, considering first one stratagem and then another, before resolving upon a certain. now arousing himself once more from rumination he raised up his gilded sceptre, carved into a lion's likeness, burning orbs of fire shining within the eyes of that fierce image, before which the hosts at his command fell down in supplication to his majesty. now with resounding, thunderous voice he dictated his commandment and his will, instructing his elohim knights in that course upon which his mind had been resolved by which to best thwart my own device. now he spoke these words unto heaven's assembled hosts, commanding with majestic voice

forehead, abasing himself before worthless god. now seeing that his work was done michael smiled and rose once more towards heaven upon bright wings, speaking to noah this final instruction as he departed "await me, noah, for i shall return with instruction from your new king. in the perfect law of god you shall be schooled and, obeying those laws that i shall teach you, you shall grow bright in the eyes of god 231 who is most kind to those that would please him, bestowing upon them a thousand gifts and soothing ten thousand sufferings. through you shall god oppose the transgressors and bring upon them a terrible castigation. thus shall the evil that oppresses you, faithful noah, be forever vanquished and all the earth shall be the kingdom of the righteous. await then the return of michae

e long years diminish not those fadeless days of horror. those words of michael to his disciple, noah, fathomed not the deed they did. at the prow i stood with utanapishtim and sought comfort for the king of shurupuk with these words, knowing that not at him alone were my persuasions intended but to myself that my own heart might be unpained yet those words were so empty as are all words 276 when the eyes bear another witness. some sights make silent all words. so did i speak to utanapishtim "utanapishtim, son of ubartutu, most terrible indeed is all this that appears to your eyes and assails most vehemently the mind behind those eyes. you are the witness of a most abhorrent deed and i know not what there is to say that might make these sights more reasonable when they seem to the reasonab

t which michael had devised. to thwart this awful intent i did not delay but flew swift-winged through passages that wound through the darkness of the earth and sought the upper lands of men. so came i to the lands of moriah. there did i perceive abraham, going with his son unto the mountains, thus to amuse accursed michael. isaac knew not of what fate was his should he ascend the mountain but in the eyes of abraham was awful torment, his heart divided betwixt two tempers of pious faith and paternal love. such pain was his and he was made so weak that he leaned sometimes upon his son 297 or fell behind to weep unseen. then i could not check my tongue but cried out, unwilled, to the wretched man to persuade him from that path "abraham, what are you doing? why must you do this terrible thing

rm shall not there reach. make haste then that the precious child is saved from herod's wrath. 332 those that would pursue you i shall thwart them and shall watch you on the road of exile. have no fear for you shall be provided for even as your ancestors were succoured as they fled here from that land which you now make to. go then, mary, and fear not" then with a word of power gabriel made blind the eyes of men to the passing of the mother and the child even as he fell upon the soldiers that had come to destroy the boy. as mary fled with her son in her arms from the house that had homed them and went upon the road to egypt, terrible cries came from within. no strength had herod's men against the full wrath of gabriel as he went amongst with four blades singing and, cutting to every side

other also. so it was taken upon the shoulders of his tribe that they raise him unto manhood. in the city of mecca was the orphan raised and he was bright amongst men though he mourned for two parents. his name was given to him "muhammed" but the people of mecca called him "trustworthy" for amongst all that barbarous crew was he of the few that nurtured in them both honour and wisdom. bright were the eyes of al-amin and they saw clearly in the darkness. he looked upon the deeds of his fellows and saw their confusion, as though they were lost in the desert. he looked upon the raids across the sands and saw nothing noble in this enterprise and though those that returned with booty sang loud of their victories he perceived but shame upon them, the stain ill-spilt blood upon them. 359 he wept

LAITMAN M BASIC CONCEPTS IN KABBALAH

, if we could imagine the creator as someone we respect, we would gladly please him. we can observe the laws of the universe only if we attain the creator s greatness. then, when we work for his sake and realize his grandeur, it is as though we receive from him. yet, since thoughts depend on the influence of society and social environments, everything that society praises also becomes elevated in the eyes of the individual. hence, the most important thing is to be among as many people who exalt the creator as possible. if our environment does not elevate the creator to the proper level, it will not allow us to attain spirituality. a student should feel like the smallest of all the students. in this way, the student can absorb society s views, and in that state, the student considers societ

LAITMAN M FROM CHAOS TO HARMONY

o receive maximum pleasure for minimum effort. hence, we are compelled to choose pleasure and flee from pain. in that, there is no difference between us and any other animal. psychology recognizes the possibility of changing every person s priorities. we can be taught to perform different chapter six: the road to freedom 99 calculations of profitability. it is also possible to extol the future in the eyes of every person so that he or she will agree to experience present ordeals for future gain. for example, we are willing to make tremendous efforts in schooling to learn a trade that will yield high wages or a respectable position. it is all a question of profitability calculations. we calculate how much effort will bring us how much likely pleasures, and if we are left with a surplus of p

patches. additionally, albert einstein discovered that changing the velocity of the observer (or the observed object, yielded a completely different vision of reality on the time/space axes. for instance, let s assume there is a pole chapter nine: a reality of wholeness and infinity 129 moving in space. according to newton, regardless of the speed, the pole will appear to have the same length in the eyes of an observer. according to einstein, however, the pole will seem to be shrinking as its speed increases. as a result of these two discoveries, a more progressive approach was formed, arguing that the world-picture depends on the observer. observers with different properties and senses perceived a different world. similarly, observers in different states of motion perceived a different p

ing that is not considered beneficial, or something to be wary of (in the context of an egoistic desire. if we can sense something, we sense it only if it is good for us or bad for us. our senses are programmed in this manner and accordingly perceive the picture of our reality. if we want to depict this picture correctly, we must now invert it to try to understand how reality is perceived through the eyes of an altruistic desire. assume that we are beginning to be calibrated so we can sense what chapter nine: a reality of wholeness and infinity 135 is good for others. in such a state, we will identify completely different things around us, from the things we previously noticed. everything we saw before will seem completely different now. kabbalists describe that state in the words, an inve

ent political and military leaderships. moreover, we are not only failing to get along with the world, we seem to be torn and divided from within more than any other nation. we are split into sects that are hostile to one another. why is this so? is there something special about us? are we doomed to always suffer more than everybody else? why are we not allowed to live our lives in peace? why are the eyes of the world always on us? in this part of the book, we will clarify israel s place on the human map and see if there is a way out of this bleak and ominous state. to do that, we will turn for assistance to the authentic wisdom of kabbalah. therefore, before we begin, let us study the origin of this wisdom, what it deals with, and how it relates to today s reality. huma n i t y a n d t h

LAITMAN M KABBALAH REVEALED

s way we will resolve the crisis easily and quickly because we ll know why things happen and what needs to be done about them. think of it this way: if you knew that there were people who could predict the results of tomorrow s lottery, wouldn t you like them at your side when you re placing your bets? there is no magic here, only knowledge of the rules of the game in the spiritual world. through the eyes of a kabbalist, we re not in a crisis, we re just a little disoriented, and hence keep betting on the wrong numbers. when we find our direction, resolving the (nonexistent) crisis will be a piece of cake. and so will be winning the lottery. and the beauty about kabbalistic knowledge is that it has no copyrights; it belongs to everyone. the (narrow) road to freedom 129 k n ow yo u r l imi

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

beyond veals himself (lifts his ahap) and displays his true qualities, which prior to this moment, were disguised beneath egoism. as a result, spiritual pleasure also becomes apparent. thus, the lower part begins to experience the grandeur and the spiritual pleasure felt by the higher being, who possesses spiritual altruistic qualities. because the upper part elevated his altruistic qualities in the eyes of the individual, he thus elevated the individual to the middle of his state (he lifted ge of the lower together with his own ahap. this spiritual state is known as a person s "lesser spiritual level (katnut. the upper part, in a way, elevates the lower part to his own spiritual level by revealing both his grandeur and the grandeur of altruistic qualities. by seeing the magnificence of t

n tolerate anything except the feeling of personal humiliation. in order to avoid humiliation, a person is often ready to die. in all circumstances, be it poverty, defeat, loss, or betrayal, we always attempt, and actually do, find extraneous causes and reasons beyond our control that are responsible for our condition. otherwise, we would never be able to exonerate ourselves in our own eyes or in the eyes of others, which our nature will not permit. it will never allow us to humiliate ourselves, because in that way a part of creation, perceived by us in the form of the "self" will be destroyed and removed from the world. for this reason, our destruction of egoism is impossible and can only be accomplished with the help of the creator. it can be replaced voluntarily only by elevating the im

fe is neutralized, then we will no longer feel like living. thus, by means of the surrounding environment, enemies, bankruptcy, or failure in one s work, those who are ascending spiritually may experience sensations of hopelessness, despair, and a complete lack of meaning of existence. therefore, we must put all our efforts into receiving pleasure from performing deeds that are considered good in the eyes of the creator, and in this manner bring happiness to him. such thoughts and actions contain such tremendous pleasure, they can neutralize the greatest suffering in this world. we may already be at the stage of being able to perform altruistic acts. whatever action we may be engaged in, we will not be calculating personal gain, and will think only of the well-being of the one for whom the

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

v i n g f o r c e the kabbalistic knowledge we possess is a result of kabbalistic investigations performed by those people whose souls were burning with the question regarding the meaning of existence. they used a special method to begin to feel the comprehensive reality, and they wrote books about what they discovered. when kabbalists first sense the complete reality, they call it the opening of the eyes. the opening of the eyes is a process of climbing up the same degrees by which we all came down from the previously mentioned infinite state (ein sof. the wisdom of kabbalah comprises two parallel orders: 1. from above downward the descent of the will to receive from ein sof through all the upper worlds down to this world. 2. from below upward the ascent of the researcher from this world

undefined by anything in the physical universe. as a result, some of the greatest physicists deduced that there was a deterministic element in the universe that operates precisely as we ve thought. however, there is another unknown operative element delicately interwoven in the texture of the universe that does not interfere with the mechanical unfolding. this is why it all appears mechanical in the eyes of one who is not observing sufficiently keenly. however, if we observe very cautiously, we will find that any particular unfolding in the universe is affected by something that is not a part of the universe. moreover, since the theory itself repa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 78 quires an element that is essentially extra-universal, we are left with a bounda

h has maintained its stance concerning the perception of reality for thousands of years. conversely, science cultivated its approach through several key stages. the classic perception, whose protagonist was isaac newton, states that the world exists in and of itself, regardless of whether or not we are there to perceive it. as the science of biology evolved, it enabled us to see the world through the eyes of other creatures. we discovered that different animals perceive the world in very different ways. for example, a bee sees tens of thousands of pictures, which combine to create the picture of the world around it. a dog perceives the world primarily as spots of scent. then, einstein discovered that changing the observer s velocity produced a fundamentally different picture of reality. th

of reality. these discoveries opened up a second approach that asserted that the picture of the world depended on its perceiver. perceivers with different qualities and senses perceived a different picture of the world. thus, as in the first approach, the world still existed independent of its perceivers. the difference between the first and second approach is that the world appears different in the eyes of different perceivers. a third approach that evolved suggested that the observer affects the world, and thus affects the picture that the observer perceives. according to the third school, the perception of reality is like an average picture between the attributes of the observer and the attributes of the observed object. in other words, the observer perceives something in a certain way

l reality, perceives its events and incidents differently than one who does not sense spirituality. such a person sees only how the egoistic actions performed in our world are untruthful, noxious, and create distance between their doers and the upper force. the more enjoyable and fulfilling a phenomenon is thought to be (in egoistic vessels, the farther it is from the nature of the upper force in the eyes of one who feels the spiritual reality. in such a state, that person will perceive it as more afflictive since it distances that individual from the upper force and the quality of bestowal. c o n t r a d i c t o r y p h e n o m e n a it seems hard to believe that researchers would agree to the statement that we create the world-picture before our eyes. this is because that would mean that

f the earth in order to attain the wisdom of the torah, to sanctify the name of god among the nations, and to bring the redemption closer. from his youth, he manifested wonders in all seven teachings. he also asked and commanded his disciples to study as much as possible of the seven earthly teachings, and that too was in order to raise the wisdom of israel according to the wisdom of the torah in the eyes of the nations, as it is written, for this is your wisdom and your understanding in the sight of the peoples--rabbi hillel shklover in the name of the vilna gaon, the voice of the turtle-dove, p. 115 concerning the study of the seven teachings, our rabbi had told us: the messianic revelation comes hand in hand with the revelation of the wisdom of the torah, and appears through the disclos

m, the amoraim, etc. and in later generations our rabbi the rambam, baal hatosafot, and others who did much to sanctify the name of god among the nations through their study in earthly research. the voice of the turtle-dove, p. 118 studying the seven teachings assists in the attainment of the wisdom of the torah in its secrets, elevates the wisdom of israel and the sanctification of god s name in the eyes of the nations, and brings redemption nearer. the voice of the turtle-dove, p. 118 to understand and to attain the wisdom of the torah contained in the upper light of wisdom, it is also necessary to study the seven teachings concealed in the lower world, the world of nature. the voice of the turtle-dove, p. 119 these are the seven teachings: a) the wisdom of calculus, attribute and measur

LAITMAN M THE KABBALAH EXPERIENCE

ngs us closer to the creator is preferred to an act that takes us farther from the creator. the creator wants to delight his creatures. he can delight them only to the extent that the attributes of the creatures match his. if you can help people bring their attributes closer to those of the creator, you t h e k a b b a l a h e x p e r i e n c e 44 are performing the best possible spiritual act in the eyes of the creator; an act that delights him most. how can we try to bring people closer to him? through the dissemination of kabbalah. that is why it is the most effective means to produce spiritual closeness and equivalence of form with the creator. it only becomes the most effective means if we do it in order to come closer to the creator, to please him. if we seek, we will find the place

masses, because opium means deception. why was the use of drugs prohibited all over the world? because drugs create an illusion of freedom, with severe consequences. man feels that he is in a completely different situation; he purposely misleads his own senses. kabbalah accomplishes exactly the t h e k a b b a l a h e x p e r i e n c e 238 opposite. the first phase in the study is the opening of the eyes, making one see the world for what it really is. in fact, man is always in the best possible situation, yet he feels the complete opposite, because he can only understand his own reactions, his own corporeal attributes, which are self-centered and limited in scope and abilities. these are attributes that have not been corrected through kabbalah. the system taught by the wisdom of kabbalah

way. it is possible to influence a person in every degree of this world: one s body, his consciousness and subconscious, the inner structures of one s body by a magnetic and bioelectric field, and heat. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 297 a person s fields can also be influenced by fields around another person, for example by rays that are reflected back from the eyes. it is possible to transfer anything from one person to another. it is simply a matter of technique, as is the case in the spiritual world. a kabbalist can convey spiritual information and his influence to another person. but unlike that which is possible in this world, there is no way to harm anyone, or even think about it. s at a n i s w i t h i n q: does satan exist? a: there is only o

es will want spirituality: for they shall all know me, from the least of them unto the greatest of them (jeremiah 31, 33. t h e k a b b a l a h e x p e r i e n c e 348 the growing interest in spirituality at this time, in addition to its growing commercialism, testifies to the coming of the days of the messiah. soon there will come a day when a spiritual force will come down to the world and open the eyes of mankind and enable it to see the complete reality. q: what should we expect now with the coming of the messiah, and how should we understand it from the point of view of the kabbalah? a: a person acts only according to one s feelings, to what stems from one s inner needs. it cannot be any other way. new reshimot, new data and new instructions that we must implement surface in us each m

rites in his introduction to the tree of life that at the end of time, everyone will abandon kabbalah because they will no longer be able to trade with it as in the market, because there will be t h e k a b b a l a h e x p e r i e n c e 350 no buyers. people will abandon it because they will realize that it cannot give them anything: it cannot fill them with pleasure, cannot grant them respect in the eyes of others, or control over them. therefore, there will be no limitations before a person who will want to come and study the wisdom of kabbalah. the efforts of those who will study it will induce the coming of the messiah. here is a quote from the words of baal hasulam: kand behind these words and that truth, we seem to find a profound contradiction from end to end, in the words of our sa

the end of the 6000 years and then the creator himself will correct everything, and peace and good will prevail. we don t have to wait too long k in regards to terror: we will have to fight the arabs, the whole world, and the creator k and you, rav laitman, stop being a local cassandra (the role won t pay off, since it doesn t help anyone, only irritates! a: you have just described how i look in the eyes of society; there is nothing i can do about it. it will only get worse, i know. everyone will be against kabbalah, curse it as they now curse the jews. then this circle will get smaller. so much the worse for the world, since it will receive even less light. but perhaps there is a chance, because kabbalah was given from above! t h e c r i t i c a l m a s s q: more and more people discover

tion. 40 closeness with the creator. 43 to demand from the creator. 44 the reason for pain. 45 a single aim. 48 contact through evil. 48 angels. 49 the search for the desire. 50 what activates us. 51 what is the meaning of my life. 52 improve by beginning. 52 c h a p t e r 2. t h e w i s d o m o f k a b b a l a h. 5 4 kabbalah as a science. 54 the method of the kabbalah- advantages. 57 reality in the eyes of kabbalah. 58 the ari and kabbalah in modern times. 60 kabbalah and judaism. 60 ritual. 61 two sets of rules. 62 torah is kabbalah. 63 the language of the kabbalah. 66 about the language of the branches. 68 kabbalah is not a religion. 70 the world, religions and the science of kabbalah. 70 meaning of kabbalah. 71 t h e k a b b a l a h e x p e r i e n c e 428 genuine books. 71 the book o

LAITMAN M THE PATH OF KABBALAH

ker, we can see the truth that we are on a false path, called lo lishma, and this is the middle point between true and false (rabbi baruch shalom ashlag, shamati, igrot, letter no. 2. the creator operates in any situation we are in, whether good or bad. one does not and cannot make any decisions. one can accelerate one s development, but certainly cannot change it. if we look at this path through the eyes of egoism, we will be terrorized and terrified. but if we perceive the egoism as an evil thing that must be destroyed, if we look at it from the outside, we will immediately want to uproot it and replace it with altruism. c h a p t e r 2. 9 s p i r i t ua l r e wa r d people want to be rewarded for anything they do. even when working to attain spirituality, we want to be rewarded because

explain each part or property that we examine in different ways. however, it will always be about the four phases of direct light q: why is the light of wisdom the principal light, and not the light of mercy? a: the light that extends from the creator is called the light of wisdom. it has been written: form the light, and create darkness, referring to the lack of the light of wisdom. that is why the eyes are the highest vessels of the partzuf. it is also why it is said that a bride whose eyes are beautiful needs no further examination, because the eyes are the highest degree of the guf (body) of the partzuf. the lowest and darkest part is malchut. it transfers light from itself to the eyes of the lower partzuf, which demonstrates the difference between the partzufim. q: why are we born as

ate where i understand that it is worthwhile to worship god. rather, he should know that now the lord has fancied him, and for that reason he draws him near, which is the reason why he tastes a good flavor in the work. and he should be careful never to leave the domain of holiness and say that there is another operating force besides the creator (but this means that the matter of finding favor in the eyes of the lord, or the opposite, does not depend on man himself, but everything depends on god. and man, with his external mind, cannot comprehend why now the lord likes him, and later he does not) and likewise when he regrets that the creator does not draw him near, he should also be careful not to be sorry for himself for having been distanced from the creator, for by so doing he becomes a

that might be the meaning of the words: when a man regrets, divinity says: it is lighter than my head. and if man does not relate the sorrow at being distant from god to himself, he is saved from falling into the trap of the desire to receive for himself, which is the separation from holiness. the same applies when one feels somewhat closer to holiness, when he is happy at having merited favor in the eyes of the lord, he must say that the core of his joy is that now there is joy in divinity, from having being able to bring her private organ near her, and not send it away. and man rejoices at having been endowed with the ability to please divinity. and this goes by the same token, because joy that an individual feels is but a part of the joy that the whole feels. and through these calculati

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

played, the brn. remaining standing. when all are in their places, the thurifer advances to the pedestal of the r.w.m, who places upon the charcoal in the censer some incense which he has previously consecrated. the thurifer steps back and bows to the r.w.m, who returns the bow. he then censes the r.w.m, with three triple swings* the chains being held short and the censer extended at the level of the eyes, but slightly lowered after the first and second sets of triple swings. the censer is then grasped firmly by the chains in the right hand, and swung with full chain (if space permits) in the form of a v, three long dignified strokes to the right of the pedestal, then three to the left. then, with the arm extended in front, the censer is swung in seven graduated circles, each circle above

vision of the divine presence. the sacramental power outpoured in this degree is intended to quicken the growth of the divine spark within him, so that a conscious realization of the truth of god fs immanence may be gained by those who live its teaching rightly, and the candidate may be enabled thereby to recognize the presence of god in all things, however deeply that presence may be veiled from the eyes of the flesh. 761. the teaching of the h.r.a. is beautifully epitomised in the words of the psalmist: 762. whither shall i go then from thy spirit, or whither shall i go then from thy presence? 763. if i climb up into heaven thou art there; if i go down to hell, thou art there also. 764. if i take the wings of the morning, and remain in the uttermost parts of the sea, even there also shal

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

and he would never even know that there was another stage (or rather a number of stages) lying altogether beyond those, in which he would have to face astral dangers of so serious a nature that it was considered necessary first to submit the candidate to severe trials of his courage and self-command. 122. in the early days of the mysteries, living pictures were materialized by the priests before the eyes of the candidate, so that he was enabled to see for himself what lay on the other side of death. in later days, when there was less knowledge among the hierophants, elaborate mechanical devices were shown to him, representing the realities of the astral world as far as such resources would allow. still later, the characteristic points of these pictures were reproduced in a system of symbo

ost word, man s true divinity. 168. in the symbolic teaching corresponding to our degree of the holy royal arch the aspirant was taught to clear away from the various levels of his consciousness all the veils which yet obstructed his vision of reality, and then in the power of that vision to recognize for himself the hidden light in every form, however deeply it might be buried and concealed from the eyes of the flesh. this was typified as a journey upwards, during which four veils were passed, and then by a search downwards for a hidden vault, deeply buried in the earth, in which the name of god was concealed. 169. the central purpose of this stage was an actual realization in consciousness that the many are one. it was known to some extent among the uninitiated of the outer world that al

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

inal product. while the satanic bible was being written, it was decided that a unique version of this symbol should be rendered to be identified exclusively with the church of satan. the pentagram was made geometrically precise, the two circles perfect, the hebrew characters were distorted to make them look more sharply serpentine, while the goat face was redrawn with particular attention paid to the eyes. this version was copyrighted by the church of satan. the original highly detailed artwork was first used to create altar plaques. this new version was then used on the cover of the 1968 lp, the satanic mass, produced by the church of satan. finally, this symbol was widely released with the publication of the satanic bible in 1969, where it adorned the cover and appeared on the interior p

trouble for mortals. one example of good behavior by the jinn is when aladdin, in the book arabian nights, is assisted by a friendly jinni (genie) when he rubs his magical lamp. the jinn were also referred to as good spirits in a dictionary of islam, by thomas p. hughes. the entry (under genii) states: the most noble and honorable among the angels are called the ginn, because they are veiled from the eyes of the other angels on account of their superiority. see also iblis; islam for further reading: the encyclopaedia of islam. leiden: e. j. brill, 1978. glass, cyril. the concise encyclopedia of islam. san francisco: harper san francisco, 1989. johnson, robert one of the best-known legends in american folk music concerns the deal with the devil that bluesman robert johnson is said to have m

ses. the gang bangers begin to become aware that they are in a place they are not likely to leave. t 255 tales from the hood (1995 (kobol collection/scott, toni/40 acres& a mule) 256 the temple of lylyth the temple of lylyth in lylyth we see a true individualist, who refuses to be what her own husband expects her to be. she becomes a wicked evil character simply because of this act of defiance in the eyes of good people everywhere, but when examined by the satanist, she is merely a kindred soul, who has experiences very much like our own. from the unpublished manuscript the book of the black flame the feminine aspect of deity is something that is, for the most part, lost to the western religious tradition. american satanism is no exception to this general rule. historically, different worl

LIBER O

eathe in deeply through the nostrils, imagining the name of the god desired entering with the breath (c) let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet (d) the moment that it appears to touch the feet, quickly advance the left foot about 12 inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the god horus, and at the same time imagine the name as rushing up and through the nostrils with the air which has been till then retained in the lungs. all this must be done with all the force of which you are capable (e) then withdraw the left foot, and place the right forefinger note 2- 1. this injunction does not apply to

ty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iaw (iii. extend the arms in the form of a cross, and say "the sign of osiris slain (see illustration (iv. raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis (see illustration (v. raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon (see illustration (vi. cross the arms on the breast, and bow the head and say "the sign of osiris risen (see illustration (vii. extend the arms again as in (iii) and

to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness. it is unfortunate that these terms are so vague. but at least

3. let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usually be the great difficulty of the operation. 4. let him then cause that imagined figure to rise in the air to a great height above the earth. 5. let him then stop and look about him (it is sometimes difficult to open the eyes) 6. probably he will see figures approaching him, or become conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught. 7. let him travel at will, either with or without guidance from such figure or figures. 8. let him further employ such special invocations as will cause to appear the particular pla

LIBER 777

more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the

dium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael

LIBER ALEPH

n thy syllogism that, since every change soever, be it the creation of a symphony, or a poem, or the putrefaction of a carcass, is an act of love, and since we are to make no difference between any thing and any other thing, therefore all changes are equal in respect of our praise. for though this be a right conclusion in the term of thy comprehension as a master of the temple, yet it is false in the eyes of the mind that hath not attained this understanding. so therefore any change (or phenomenon) appeareth noble or base to the imperfect mind, according to its consonance and harmony with the will that governeth the mind. thus if it be thy will to delight in rythm and .conomy of words, the advertise-ment of a commodity may offend thee; but if thou art in need of that merchandise, thou wilt

LIBER CCC KHABS AM PEKHT

lowing additional suggestions for extending the dominion of the law of thelema throughout the whole world. 1. all those who have accepted the law should announce the same in daily intercourse .do what thou wilt shall be the whole of the law. shall be the invariable form of greeting. these words, especially in the case of strangers, should be pronounced in a clear, firm, and articulate voice, with the eyes frankly fixed upon the hearer. if the other be of us, let him reply .love is the law, love under will. the latter sentence shall also be used as the greeting of farewell. in writing, wherever greeting is usual, it should be as above, opening .do what thou wilt shall be the whole of the law, and closing .love is the law, love under will. 2. social gatherings should be held as often as is c

LIBER CCCXXXV ADONIS

ozes, throbs and dips from his eyes and nostrils to his lips that he sucks, gnashing his fangs. upon his head is a crown of skulls, and monkeys new and gibber and mop about him. skew! spew! ugh! hu! mow! now! mow! they go.cannot you hearthem? what? have you courage to go near them? psyche. nothing is there. esarhaddon. oh, but he has the head of a boar, the black boar night! all dead, dead, dead, the eyes of girls that once were beautiful hang round his neck. whack! crack! he slaps a skull for a drum.smack! flack! thwack! back, i fll not attack. quack! quack! there fs ducks and devils on his back. keep him away. you want a man, you say? well, there fs a king for you to-day. go, kiss him! slobber over him! his ribs should be readily tickled. wah! wah! wah! she jibs. ugh! there he came too c

LIBER CLXV A MASTER OF THE TEMPLE

t use my will to demand it from others if i can give nothing in return to help them to find what they really seek. i have cried with christ eli, eli, lama sabacthani. i have suffered the bloody sweat with him on the cross, and now i say with him it is finished amen. one last note occurs to me before i wrap up this book and seal it and address it to f. in whose hands 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 q

LIBER CXCVII STORY OF SIR PALAMEDES

ze of syria fs noon! the eternal roll eternally beat out its monotonic tune. sir palamede the saracen a dreadful vision here espied, a sight abhorred of gods and men, between the limit of the tide. the dead man.s tongue was torn away; the dead man.s throat was slit across; there flapped upon the putrid prey a carrion, screaming albatross. so halted he his horse, and bent to catch remembrance from the eyes that stared to god, whose ardour sent his radiance from the ruthless skies. liber cxcvii 4 then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede thos

when a year and day are done sir palamedes is aware of blue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. but oh! the eyes of shame! beneath the tall pavilion fs sapphire shade there sport a band with wand and wreath, languorous boy and laughing maid. liber cxcvii 6 and in the centre is a sight of hateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the

ace like hell.s? what fury guides the maniac beast without a rein? who is the naked man that spurs a charger into camelot, his face like christ.s? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 16 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune.s whirling-wheel, there comes a dwarf to arthur fs hall, all cased in damnascened steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the ki

LIBER CXX

ach day; and thy mother nuit embraceth thee; thou settest in beauty and thy heart is glad when thou in the horizon of manu the mountain of the west; and the holy ones thereof rejoice. the hearts of the lords of the tuat are glad when thou sendest forth thy light in amentet; their two eyes are directed towards thee (the officer removes the eye-bandage, makes a flash of light, and gazes deeply into the eyes of the candidate, as he says "they press forward to see thee; their hearts rejoice when they see thee at the end" thou hearkeneth unto the cries of them that are in the funeral chest; thou dost away with their helplessness and drivest away the evils that are about them (the officer unbinds& presses the hands of the candidate "i am thy father that lifteth thee up (he raises the candidate "

(circle "o thou scepter of joy! let me not be hurt of any; nor by man, nor by gods, nor by the holy dead, nor by the violently slain, nor by them of old times, nor by any mortal, nor by any human soul (the boat entereth the temple, and circleth it, but not going out; it is brought to the center thereof. the canopy is removed "my hair is the hair of nu! my face is the face of the disk! my eyes are the eyes of hathor! my ears are the ears of apu-t! my nose is the nose of kheuti khas! my lips are the lips of anpu! my teeth are the teeth of serget! my neck is the neck of asi! my shoulders are the shoulders of ba-neb-tahtu! my arms are the arms of neith! my spine is the spine of sati! my phallus is the phallus of asar (or) my kteis is the kteis of asi! my sinews are the sinews of the lords of k

LIBER DCCCLX JOHN ST

tant; one is inclined to despise it. hence i enter it in the record as a corrective. 3. if others are to read this, i should like them to see that elaborate codes of morality have nothing to do with my system. no question of sin and grace ever enters it. john st. john 67 if a chemist wants to prepare copper sulphate from its oxide, he does not hesitate on the ground that sulphuric acid, thrown in the eyes, hurts people. so i use the moral drug which will produce the desired result, whether that drug be what people commonly call poison or no. in short, i act like a sensible man; and i think i deserve every credit for introducing this completely new idea into religion. 12.25. that function of my brain which says .you ought to be willing adonai. sometimes acts. but i am willing him! it is so

m of heaven. and now (12.57) john st. john will turn himself to sleep, invoking adonai. 1.17. can neither sleep nor concentrate. john st. john 105 instead grotesque .astral. images of a quite base gargoylish type. i suppose i shall have to pentagram them off like a damned neophyte. je m.emmerde! 3.08. praise the lord, i wake! if that can be called waking which is a mere desperate struggle to keep the eyes open. 3.18. pranayama all wrong.very difficult. rose, washed, drank a few drops of water (n.b..to-night have drunk several times, a mouthful at a time; other nights, and days, no. all entries into body recorded duly) 3.30. have done 10 breath-cycles; am quite awake. it will therefore now be lawful again to sleep. 8.12. awoke at 7.40, read a letter which arrived, and tried quite vainly to

LIBER DCCCXI ENERGIZED ENTHUSIASM

ng is the seated dance. one sits cross-legged on the floor, and sways two and fro from the hips in time with the mantra. a solo or duet of dancers as a spectacle rather distracts from this exercise. i would suggest a very small and very brilliant light on the floor in the middle of the room. such a room is best floored with mosaic marble; an ordinary freemason fs lodge carpet is not a bad thing.1 the eyes, if they see anything at all, see then only the rhythmical or mechanical squares leading in perspective to the simple unwinking light. 1 [the design is a pattern of black and white squares. t.s] energized enthusiasm 15 the swinging of the body with the mantra (which has a habit of rising and falling as if of its own accord in a very weird way) becomes more accentuated; ultimately a curiou

LIBER HHH

take thee. picture the process of death, applying always to thyself (a useful preliminary practice is to read text-books of pathology, and to visit museums and dissecting-rooms) 2. continue this practice until death is complete; follow the corpse through the stages of embalming, wrapping and burial. 3. now imagine a divine breath entering thy nostrils. 4. next, imagine a divine light enlightening the eyes. 5. next, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power; and employ this to the impregnatio

LIBER LIBERI VEL LAPIDIS LAZULI

of the incense was the word revealed, and by the distant drug. 2. o meal and honey and oil! o beautiful flag of the moon, that she hangs out in the centre of bliss. 3. these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear. 4. but of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind. 5. we understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden god. 6. we know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and we too answer olalam! imal! tutulu! as it is written in the ancient book. 7. three words of that book are as life to a new aon; no god has read t

LIBER LLL PARADIGMAT PIRATE

and smell. it fs cheap and can be done quite easily with a stereo, a strobe light and some rancid incense (asafoetida or a sulfur compound. if possible, use a room without any decoration or furniture. the magician should cloy the room with the incense, find a white noise portion of the dial and turn on the strobe light. maximum yield for all three stimuli should produce disorientation as long as the eyes remain open. keep them open; the idea is to move into a state of gnosis via transcending the reliance on your most popular organs of sight, smell and sound. this form of gnosis often works best if it is a surprise. like during an initiation. and works best if it is a shock to the system. however, it can be entered into willingly by discovering your threshold for equilibrium and then crush

LIBER LXVII THE SWORD OF SONG

or story of a previous incarnation of the buddha. brahmadatta reigned 120,000 years. 2 the sun. 3 the moon. 4 perdurabo. crowley.s motto .now it came to pass that after many years he looked upon his love, the bride of his heart, the rose of his garden, the jewel of his rosary; and behold, the olive loveliness of smooth skin was darkened, and the flesh lay loose, and the firm breasts drooped, and the eyes had lost alike the glream of joy and the sparkle of laughter and the soft glow of love. and he was mindful of his word, and said in sorrow .here is then a change indeed. and he turned his thought to himself, and saw that in his heart was also a change: so that he cried .who then am i. and he saw that all this was sorrow. and he turned his thought without and saw that all things were alike

LIBER MMM

the part of the mind in which pictorial thoughts arise is brought under magical control by image concentration. a simple shape, such as a triangle, circle, square, cross, or crescent, is chosen and held in the mind s eye, without distortion, for as long as possible. only the most determined efforts are likely to make the imagined form persist for any time. at first the image should be sought with the eyes closed. with practice it can be projected onto any blank surface. this technique is the basis of casting sigils and creating independent thought forms. the three methods of attaining magical trance will only yield results if pursued with the most fanatical and morbid determination. these abilities are highly abnormal and usually inaccessible to human consciousness, as they demand such inh

ess of ongoing meditation. one tries to enter into the spirit of the condition whenever possible and to think about the desired result at other times. by this method, a strong new mental habit can be established. consider laughter: it is the highest emotion, for it can contain any of the others from ecstasy to grief. it has no opposite. crying is merely an underdeveloped form of it which cleanses the eyes and summons assistance to infants. laughter is the only tenable attitude in a universe which is a joke played upon itself. the trick is to see that joke played out even in the neutral and ghastly events which surround one. it is not for us to question the universe s apparent lack of taste. seek the emotion of laughter at what delights and amuses, seek it in whatever is neutral or meaningl

LIBER O

magick in theory and practice] svb figvra vi. 5 name of the god desired entering with the breath (c) let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet (d) the moment that it appears to touch the feet, quickly advance the left foot about twelve inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the god horus* and at the same time imagine the name as rushing up through the body, while you breathe it out through the nostrils with the air which has been till then retained in the lungs. all this must be done with all the force of which you are capable (e) then withdraw the left foot, and place the right forefinger. upon

ty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao (iii) extend the arms in the form of a cross, and say .the sign of osiris slain (see illustration (iv) raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say .the sign of the mourning of isis (see illustration (v) raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say .the sign of apophis and typhon (see illustration (vi) cross the arms on the breast, and bow the head, and say .the sign of osiris risen (see illustration (vii) extend the arms again as in (iii) and

planet or sign you are dealing with.13 the hexagrams pertaining to the planets are as in [figure above].14 invoking 1 2 1 2 1 2 1 2 1 2 1 2 2,11 3,10 4,9 6,7 5,8 banishing 1 2 1 1 2 2 1 2 1 2 1 2 2,11 5,8 6,7 4,9 3,10 liber o vel manvs et sagitta 12 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in .banishing. is known by a .feeling of cleanliness. in the atmosphere; success in .invoking. by a .feeling of holiness. it is unfortunate that these terms are so vague. but at least

3. let him then transfer the seat of his consciousness to that imagined figure, so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usually be the great difficulty of the operation. 4. let him then cause that imagined figure to rise in the air to a great height above the earth. 5. let him then stop and look about him (it is sometimes difficult to open the eyes) 6. probably he will see figures approaching him, or become conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught. 7. let him travel about at will, either with or without guidance from such figure or figures. 8. let him further employ such special invocations as will cause to appear the particul

LIBER XXV THE STAR RUBY

lower lip. then dashing down the hand with a great sweep back and out, expelling forcibly thy breath, cry .1 with the same forefinger touch thy forehead, and say ,2 thy member, and say ,3 thy right shoulder, and say ,4 thy left shoulder, and say ;5 then clasp thine hands, locking the fingers, and cry. advance to the east. imagine strongly a pentagram. aright, in thy forehead. drawing the hands to the eyes, fling it forth, making the sign of horus, and roar .6 retire thine hand in the sign of hoor pa kraat.7 go round to the north and repeat; but scream .8 go round to the west and repeat; but say .9 1 [grk, approx gaway all evil spirits. h] 2 [grk, gunto thee. h] 3 the secret sense of these words is to be sought in the numeration thereof [note in first edition of the book of lies (grk, go ph

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

fs brother eitri cannot make three equally good deities, themes, and concepts 89 objects. brokk is to work the bellows for eitri, and loki changes himself into a fly and pesters brokk. eitri makes first a boar with gold bristles, then the ring draupnir, finally mjollnir, thor fs hammer. the hammer fs handle is short because brokk fs bellows work was nearly interrupted when the fly bit him between the eyes so that blood flowed. brokk is known from no other source. see also dwarfs bur, bor (son) son of buri, father of odin, vili, and ve. bur is found in eddic poetry and in snorri fs edda, where the name is spelled bor. the word bur is a poetic noun meaning gson. h with the giantess bestla, bur had the three sons odin, vili, and ve. see also bestla; buri; odin buri first of the asir, father o

age, and involves the spilling of blood, presumably from an animal that was sacrificed. angered at the abduction of his daughter, king alf calls on thor, who subsequently kills starkad and restores alfhild to her father. it is at least conceivable that the author of the saga thought that thor was inclined to intervene because the disablot had been successfully carried out, in other words, that in the eyes of this author at least, a disablot could have been aimed at the asir. this ceremony is also mentioned in thirteenth-century icelandic sources of a more historical nature. two set the ceremony in viking age norway and the other, snorri fs ynglinga saga, chapter 29, in uppsala. snorri says that at the disablot, king adils was riding around the disarsal, ghall of the dis, h when his horse s

s the dwarf brokk that brokk fs brother eitri cannot make three equally good objects. brokk is to work the bellows for eitri, and loki changes himself into a fly and pesters brokk. eitri makes first a boar with gold bristles, then the ring draupnir, and finally mjollnir, thor fs hammer. the hammer fs handle is short because brokk fs bellows work was nearly interrupted when the fly bit him between the eyes so that blood flowed. thus, if we assign sif fs hair to the realm of thor, each of the three major gods gets two objects. odin gets his spear, which he can use to throw an enemy army into panic, and the ring that duplicates itself in multiple copies. thor gets the hammer with which he kills giants, and frey gets the ship that can be folded up and put in a pocket and the gold-bristled boar

thology bets the dwarf brokk that brokk fs brother eitri cannot make three equally good objects. brokk is to work the bellows for eitri, and loki changes himself into a fly and pesters brokk. eitri makes first a boar with gold bristles, then the ring draupnir, finally mjollnir, thor fs hammer. the hammer fs handle is short because brokk fs bellows work was interrupted when the fly bit him between the eyes so that blood flowed. eitri is known from no other source. see also dwarfs eldhrimnir (fire-sooty) cookpot at valholl. the key passage is stanza 18 of grimnismal. andhrimnir in eldhrimnir has sahrimnir boiled. in gylfaginning, snorri understands the passage as a cook (andhrimnir) cooking pork (the pig sahrimnir) in a huge pot (eldhrimnir, and indeed the rest of this stanza seems to call s

ir. later he makes a second otherworld journey when an old woman transports him to the world of the dead. before an important battle, hadingus puts his ship ashore to confer with an old man waving his cloak and learns from him the secret of the wedge formation. and when he learns that hundingus, whom he had put on the throne at uppsala, had drowned in a vat of beer, hadingus hanged himself before the eyes of his populace. the partnership with a giantess, otherworld journeys, necromancy, wedge formation, and voluntary hanging make it clear that hadingus had obvious odinic associations, and indeed the story of odin and mithothyn is inserted into the life of hadingus with no discernible association. and yet there are very strong associations with njord as well. hadingus fs wife regnhild choos

r is unknown outside of snorri fs list of goddesses. vedrfolnir (storm-pale) hawk associated with yggdrasil, the world tree. this figure is found only in snorri sturluson fs gylfaginning. describing yggdrasil, the world tree, he says, a certain eagle sits in the limbs of the ash, and it knows a great deal, and between its eyes sits that hawk who is called vedrfolnir. why a hawk should sit between the eyes of an eagle, or what its role might be, snorri leaves unaddressed. presumably the hawk is associated with the wisdom of the eagle. perhaps, like odin fs ravens, it flies off acquiring and bringing back knowledge. see also yggdrasil vidar god; sometimes called the gsilent god; h associated especially with vengeance. snorri includes vidar in his catalog of the asir in gylfaginning, after ho

LUCIFERIAN SORCERY

, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the witches sabbat lineage that is present within some of its initiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly lifted up to the stag, naked and awake through the eyes of lilith and asmodeus. the awakening and dedication chant which should performed by candlelight indoors or out. if outdoors, cast your circle in flour, which is a form used by witches of old. the use of flour is also used by various voodoo systems including palo mayombe. upon the creation of the daemon servitor zarabanda one consecrates the area of the nganga or spirit pot with the sigil

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

ing a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the sethian witchcraft lineage that is present within some of its initiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly lifted up to the stag, naked and awake through the eyes of lilith and asmodeus. the awakening and dedication chant (performed by candlelight indoors or out. if outdoors, cast your circle in flour "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

t the great temple of eleusis would hold between twenty and thirty thousand people. the caves dedicated by zarathustra also had these two doors, symbolizing the avenues of birth and death. the following paragraph from porphyry gives a fairly adequate conception of eleusinian symbolism "god being a luminous principle, residing in the midst of the most subtile fire, he remains for ever invisible to the eyes of those who do not elevate themselves above material life: on this account, the sight of transparent bodies, such as crystal, parian marble, and even ivory, recalls the idea of divine light; as the sight of gold excites an idea of its purity, for gold cannot he sullied. some have thought by a black stone was signified the invisibility of the divine essence. to express supreme reason, the

lso over the distribution of the revenues. there are then fortytwo books of hermes indispensably necessary; of which the six-and-thirty containing the whole philosophy of the egyptians are learned by the forementioned personages; and the other six, which are medical, by the pastophoroi (image-bearers--treating of the structure of the body, and of disease, and instruments, and medicines, and about the eyes, and the last about women. one of the greatest tragedies of the philosophic world was the loss of nearly all of the forty-two books of hermes mentioned in the foregoing. these books disappeared during the burning of alexandria, for the romans--and later the christians--realized that until these books were eliminated they could never bring the egyptians into subjection. the volumes which e

their dead without resorting to the more elaborate mummification methods employed by the egyptian morticians. in his work on egyptian magic, s.s.d.d. hazards the following speculation concerning the esoteric purposes behind the practice of mummification "there is every reason to suppose" he says "that only those who had received some grade of initiation were mummified; for it is certain that, in the eyes of the egyptians, mummification effectually prevented reincarnation. reincarnation was necessary to imperfect souls, to those who had failed to pass the tests of initiation; but for those who had the will and the capacity to enter the secret adytum, there was seldom necessity for that liberation of the soul which is said to be effected by the destruction of the body. the body of the initi

ntire chain of logical connections to be exactly according to ritual. certainly for no other reason did they prepare and prescribe for future use the manuals, as it were, for conducting the rites. they learned, too, what the first hieromancers--possessed, as it were, by a divine fury--devised as a system of symbolism for exhibiting their mysteries. these they placed in this tablet of isis, before the eyes of those admitted to the sanctum sanctorum in order to teach the nature of the gods and the prescribed forms of sacrifice. since each of the orders of gods had its own peculiar symbols, gestures, costumes, and ornaments, they thought it necessary to observe these in the whole apparatus of worship, as nothing was more efficacious in drawing the benign attention of the deities and genii* th

exquisite form the statements supposedly made by apollo and making them available for the populace. serpents were much in evidence at the oracle of delphi. the base of the tripod upon which the pythia sat was formed of the twisted bodies of three gigantic snakes. according to some authorities, one of the processes used to produce the prophetic ecstasy was to force the young priestess to gaze into the eyes of a serpent. fascinated and hypnotized, she then spoke with the voice of the god. although the early pythian priestesses were always maidens--some still in their teens--a law was later enacted that only women past fifty years of age should be the mouthpiece of the oracle. these older women dressed as young girls and went through the same ceremonial as the first pythi. the change was prob

loyed to represent divinity--the highest appreciable state or condition. artists, attempting to portray divinity, often show only a hand emerging from an impenetrable cloud. the cloud signifies the unknowable divinity concealed from man by human limitation. the hand signifies the divine activity, the only part of god which is cognizable to the lower senses. the face consists of a natural trinity: the eyes representing the spiritual power which comprehends; the nostrils representing the preservative and vivifying power; and the mouth and ears representing the material demiurgic power of the lower world. the first sphere is eternally existent and is creative; the second sphere pertains to the mystery of the creative breach; and the third sphere click to enlarge the threefold life of the inne

rule, and the wounded master then hastened to the west gate, where jubelo, armed with a square, awaited him and made a similar demand. again chiram was silent, and the second assassin struck him on the breast with the square. chiram thereupon staggered to the east gate, only to be met there by jubelum armed with a maul. when chiram, refused him the master's word, jubelum struck the master between the eyes with the mallet and chiram fell dead. the body of chiram was buried by the murderers over the brow of mount moriah and a sprig of acacia placed upon the grave. the murderers then sought to escape punishment for their crime by embarking for ethiopia, but the port was closed. all three were finally captured, and after admitting their guilt were duly executed. parties of three were then sent

MASTERING WITCHCRAFT

ary when they are performing a spell with a lot of repetitions in it, telling the knots in it like beads; i shall describe its manufacture later in the chapter under the heading of "your witches' working tools" the garter is perhaps the most unusual piece of insignia carried by witches and, as such, is concealed and worn openly only at coven meetings. the other jewels can pass as regular items in the eyes of the uninitiated, and as such can usually be worn openly. there are many styles of witch garters in existence. the traditional colour is bright red, though black, blue, and green ones are to be seen. often a female practitioner will have her garter made of velvet and backed with silk, the male variants being snakeskin, crocodile, or soft leather of some sort backed with blue silk. the g

e assistance of a spell, if you learn how to project it correctly. this projection is known as fascination. generally speaking, the power can be projected by strong mental action alone. however, most practitioners find it much easier to do when accompanied by a gesture of some sort. strangely enough, witch power seems to be more strongly emitted from some areas of the body than others. these are: the eyes, the mouth, the hands, and the genital organs. because of this fact, the gesture has a more important function than merely a psychological prop for the practitioner. in fact, when you wish to exercise your witch powers directly, especially in sexual matters, there are three things you should endeavour to do: 1. fix your victim intently with your eyes. 2. get into manual contact with him

ould be in the east, the place of power. you may now begin your process of fascination, secure in the knowledge that he is all but yours for the taking. at this point, you must introduce your eye technique. how to catch your victim's gaze with your own is a matter of individual preference. some witches still use the old dust-in-the-eye dodge. others just fix their gaze rudely on the point between the eyes of their victim without more ado. in my opinion this is die best way- the frontal attack! should he- i say he; it will be she if you happen to be a warlock- should he, in fact, sternly resist all your attempts to catch his eye, then you can only conclude that maybe he has guessed what is afoot; you should then immediately pass to phase two of the operation, manual technique. this is effec

a ritual, not only becomes an "energy bank" upon which the comprising members can draw to supplement their personal resources, but also an artificially constructed collective deep mind, independent in its own right. this is the magical rationale behind the formation of most occult groups that require secrecy from their members. the rituals and symbols special to a group such as this are kept from the eyes of "cowans" or the uninitiated, not so much for fear of the powers supposedly conferred being abused, but because, by meddling with the "triggering devices" involved in the symbolism, such outsiders set to naught all the careful work involved in building the coven entity. this is particularly the case should the intruder be of a hostile or sceptical turn of mind. the total number of membe

MEANING OF MASONRY

is unknown sea unwisely and without being properly prepared and in possession of the proper passports. and eventually the aspirant, after these preliminary disciplines, has to learn the great truth embodied in the third degree; that he who would be raised to perfection and regain what he has long realized has been lost to himself, may do so only by utter self-abnegation, by a dying to all that to the eyes and the reason of the uninitiated outer world is precious and desirable. the third degree, brethren, is an exposition in dramatic ceremonial of the text" whoso would save his life must lose it" beneath the allegory of the death of the master- and remember that it is allegory -is expressed the universal truth that mystical death must precede mystical rebirth" know ye not that ye must be bo

he tribes of the lord. for there are set thrones of judgment, the thrones of the house of david. pray for the peace of jerusalem! they shall prosper that love it. peace is within her wills and plenteousness within her palaces. for my brethren and companions' sake i will say, peace be within thee (psalm cxxii) in those few lines is sketched all that is implied in the symbolic spectacle that greets the eyes of the royal arch mason at the supreme moment of his restoration to light. exalted into and become identified with the supreme bliss, peace and selfconsciousness of the all-pervasive and omniscient spirit, he sees how he has" gone up" out of the babylon of his old complex and disordered nature and upon its ruins has built for himself an ethereal body of glory, a" house of the lord" he see

MICHAEL FORD A RITE OF THE WEREWOLF

tages of transformation and how you may hold them in certain points of shape changing, for various purposes. you first begin your chant, holding it slowly and allowing the power of this atavism to take hold of the consciousness; slowing moving through your entire body and then allowing the flesh to change. the face will contort and begin pulsating and stretching, the skin will turn an ashen gray, the eyes will turn a feral yellow, allowing a sharper sight. your fingers will stretch and grow very long, the nails turning black and becoming talons. your teeth will become razor sharp fangs, your throat issuing bestial growls and howls. as your limbs extend and grow, gray matted fur will grow all over your body, and slowly ears will grow pointed and the hearing will increase ten fold. as your s

MICHAEL FORD BOOK OF CAIN

with. i took this skull and the spirit of abel with it he would walk with me forever this was taught to me in dreaming behold cain, a blood filled skull bowl will show unto you that which the profane cannot see, yet in it s veil will the path of the red dragon be shown, you must come forth by dreaming to see within this bowl, and i shall wait for you there cauled in the crimson drape, veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on the meeting path shall this mark be evermore your father, the dragon djinn of old forever walk with you, and in rapt meditation shall we pass from the clay of mortal hands you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to

MICHAEL FORD WITCHMOON

hail, hail great wolf spirit, hail! i invoke thee, o mighty shade within this circle i have made. make me thy werewolf strong and bold 117 117 dreams of terror and lust, behold! grant me a figure strong, tall and spare: with speed of the elk, the claws of a bear; the poison of snakes, the wit of a fox; the stealth of the wolf, the strength of an ox; the jaws of the tiger, the teeth of the shark; the eyes of the cat which sees in the dark! from the caverns of night and shade i call thee forth to enter my flesh and make me thy host we are as one in this web of dreams. for this is the manifestation of marchosias; phantoms of shadow and lycanthropic lust; this elemental i now invoke within my essence. from the home of the werewolf, the home of the dead; with this spirit i thee make" begin a v

invoke thee within my opening self: arise within every aspect of my being for we are as one. i shall traverse the spheres of the qlipoth and take on the flesh of the vampire and ghost so it shall be" the wizard shall now enter a gnosis state in which rehctaw, the great watcher, has taken the reverse form. to assume this energy, intone as you destroy the sigil "there is knowledge in death through the eyes of choronzon there is knowledge in blood from the tunnels of the hidden 143 143 there is knowledge in death through the eye of the kia- the all seeing" enter now carefully the circle in which your blood has spilled. the blood that you gave is of your being, therefore it is possible for the sorcerer to absorb the energies contained therein. breath deeply as you feel the qlipothic forces en

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

he hills to get away from thepounding waterthen a rain of ashes began to fall. it fell for several weeks.the ute indians relate: the sun was shivered into a thousand fragments, which fell to earth causing a general con-flagration. then ta-wats, fled before the destruction he had wrought, and as he fled, theburning earth consumed his feet, legs, body, hands and armsuntil at last, swollen withheat, the eyes of the god burst and tears gushed forth in a flood which spread over the earthand extinguished the fire. the navajos, coyoteros, and pueblos indians have similar reports, in this vein: their only food was meatfor all kinds of game were closed up with themthen the menand animals began to come up from their caves and their coming up required several days.the earth was at this time very smal

t afterwards, occurred violent earthquakes and floods and in asingle day and night of misfortune all your warlike men in a body sank into the earth andthe island of atlantis in like manner disappeared in the depths of the sea. from the homeric sagas, we read:beneath the feet of the father of the gods olympus shook as he moved, the earth groaned;and from the lightening of his bolt, as well as from the eyes and breath of his antagonist, firewas bursting over the dark sea. the ocean boiled; towering waves beat upon all promonto-atlantis, alien visitation, and genetic manipulation41 the world falls dead ries of the coast; the ground quaked; hades, lord of the dead, trembled; and even zeus him-self, for a time, was unstrung.and let us not neglect the accounts from egypt, later bastion of the so

accine reactions in thedocumentary dpt: v accine roulette, which generally informs the american public that their childrenare at risk from pertussis vaccinations (see 1988) 1982 in 1982, salvadoran trade unionists charge that epidemics of previously unknown diseases eruptedin many areas after u.s.-directed aerial bombings; particularly cited was hemorrhagic conjunctivitis,which causes bleeding of the eyes. appendix f: general chronology of events408atlantis, alien visitation, and genetic manipulation 1982 william j. clinton returns to become governor of arkansas when the people throw frank whiteout of office. clinton, with the assistance of the stevens family, takes over the state media and politicalstructure of arkansas during his stint as governor, which would last more than ten years. 1

MICHAEL W FORD THE VAMPIRE GATE

it surges and is encircled around your being. you do not allow this energy to escape, instead spiral it through your chakras and then up upon the crown of your skull. once this is established move it downward again through a cycled, repetitive motion of spiral force. this serpent power will establish power in your astral body. 4. begin a careful focus of this light within your ajna center between the eyes. imagine this black flame burn so great that it cast a long shadow on all around you. you are the greatest light bearer of them all. now you can see there is no other being as bright as you alone and without any other god. does it feel so bad after all? 5. do not allow this great light to expand higher than your crown chakra, you are not stop the process of self-deification, but later tes

. once you are able to raise the astral body above your bed or where you are resting, send it forth to whom you have chosen. astwihad as vampyre touching the astral of a sleeping person will drain their energy. as astwihad enters, touch their shadow and breathe deeply in drain them enough and fly away into the night. sight in the dream will drain them, focus and call their astral body into yours. the eyes are very powerful in terms of feeding and sorcery. i will write no more of looking directly into the eyes in the nightmare, nothing more can be written here. 75 glossary ahriman [avestan/pahlavi] the prince of darkness in zoroastrian religion. ahriman is considered one brother created by zurvan and was the opposing force to ohura mazda. ahriman is also known as angra mainyu, an older titl

MICHAEL WYNN THE SOUL TRAVELERS

ith his army of locusts, arrives from an extra-dimensional place called the bottomless pit. the verse also states that this angel has names in the mythologies of the neighboring peoples; the jews called this angel abaddon, and the greeks called this angel apollyon. but apollyon is what the ancient greeks called apollo, a sun god of greek mythology. what the bible has done is verified (at least in the eyes of christians and muslims) the actual existence of a god from the greek pantheon. is it likely that apollo is the only greek god that actually exists? probably not. what s more likely is that many( if not all) characters from the bible have corresponding names in greek mythology. but even though the characters correspond, the perspective of villains and heroes appears to have been inverte

uslims) the actual existence of a god from the greek pantheon. is it likely that apollo is the only greek god that actually exists? probably not. what s more likely is that many( if not all) characters from the bible have corresponding names in greek mythology. but even though the characters correspond, the perspective of villains and heroes appears to have been inverted; as though retold through the eyes of a modern day satanist. in greek mythology, zeus is the tyrant lord of mount olympus, who is promiscuous, jealous, and a rapist. whereas prometheus, who is azazel and lucifer, is the creator and champion of mankind, highly intelligent, and can easily deceive zeus. i can t believe it s not fiction: zeus and hades heracles (2001) clash of the titans (2010) hidden history [1.6] mythology i

sociated with life-force, blood, and violence, and the color black is related to evil, chaos, the guardian demon, and the unknown. satanists follow what is called the left hand path, whereas white magicians, christians, muslims, jews, hindus, and buddhists follow the right hand path. the left hand path is a belief structure that does not regard any moral issues; it is the negation of morality. in the eyes of the left hand pather, what they do is not evil, because there is no evil. this does not mean, however, that those of the lhp do not believe in the existence of god; by percentage you will find more believers of god among satanists than you will find in the general public. remember, they re worshippers of the fallen angels, and their gods were expelled from heaven into the abyss of chao

is book should become a place where i document every little thing i know, lest i be forced to speculate more often and turn this text into something of a manifesto. i hope you found this book entertaining and enlightening. i hope this book changed the way you think about the world. i hope i spoke in a fashion that was plain and clear. and i hope that this is what i was supposed to do, relative to the eyes of god. much love, labor, and light to you all -michael w o nox umbra by michael w. ford nox umbra is michael w. ford all rights reserved. published by succubus publishing 2003 succubus publishing p.o. box 926344 houston, tx 77292 united states of america website: http//algol.chaosmagic.com e-mail:yatukdinoih@yahoo.com nox umbra was written by michael w. ford in october 2002-january 2003

MICHAEL W FORD NOX UMBRA

aciousness and ferociousness when the animal hunger emerges. the vampyric and daemonic feminine is the point of intellect which combines and balances elegance and nobility with predatory instincts, the beast itself. it is this balance of being which allows self-improvement and introspection, ultimately to create a self-deified and productive god and goddess. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our mind is of the deep. leviathan the serpent guards this gateway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the birth caul itseif is a vampyric reference to fol

a and record- became too dark to write as i worked through the ritual, two candles burned in the chamber which was sufficient light. rain poured as i recited. holding evocation dagger "zrazza, zrazza, ushanicht, zrazza, umpeshu "from the grave i return, midnight and midday, from the black earth i grow stronger. as the wings of the bat do i fly in spirit through the twilight dreams of others, with the eyes of the owl do i see, with the limbs of the wolf do i run. i summon forth the dead from their gray tombs and shadows, hekas, hekas, hekas hecate "encircle me in your shadows ashen, and those within this circle blessed under the cloak of azrael "i ensorcell the spirits of the ancestral dead, those who hasten to the circle chant of the sabbat, come forth, mighty dead arise. we of vampyric bi

ou shall open forth to me hail unto thee ahriman, lord of flame and shadow dweller in the dark places of the earth lord and creator of wolves, serpents and toads. as the night comes forth, you shall attend through me i open these gates as the gathering place of the dream, that in 8 nights shall i become in shadow the reflection of the 8 midday journeys to the sun- that the hornless fire exists in the eyes of those who walk this path ahriman, arimanius- ascend through me! you, summoned unto me- wolf shadow, flyer of night -i am in flesh akhtya, encircling my being in the sacred letters of yatuk-dinoih open now the gates of arezura and behold the flames of the djinn, our creative fire of becoming. by the ancient words of power- zazas, zazas nasatanada zazas! encircling the spirit entering th

MORALS AND DOGMA

nywhere has an indefinite number of tongues. how then can we expect men to agree as to matters beyond the cognizance of the senses? how can we compass the infinite and the invisible with any chain of evidence? ask the small sea-waves what they murmur among the pebbles! how many of those words that come from the invisible shore are lost, like the birds, in the long passage? how vainly do we strain the eyes across the long infinite! we must be content, as the children are, with the pebbles that have been stranded, since it is forbidden us to explore the hidden depths. the fellow-craft is especially taught by this not to become wise in his own conceit. pride in unsound theories is worse than ignorance. humility becomes a mason. take some quiet, sober moment of life, and add together the two i

ailty, and atone for ignorance, error and imperfection. neither should the mason be over-anxious for office and honor, however certainly he may feel that he has the capacity to serve the state. he should neither seek nor spurn honors. it is good to enjoy the blessings of fortune; it is better to submit without a pang to their loss. the greatest deeds are not done in the glare of light, and before the eyes of the populace. he whom god has gifted with a love of retirement possesses, as it were, an additional sense; and among the vast and noble scenes of nature, we find the balm for the wounds we have received among the pitiful shifts of policy; for the attachment to solitude is the surest preservative from the ills of life. but resignation is the more noble in proportion as it is the less pa

ud to give him due precedence. when the power of promotion is abused in the grand passages of life whether by people, legislature, or executive, the unjust decision recoils on the judge at once. that is not only a gross, but a willful shortness of sight, that cannot discover the deserving. if one will look hard, long, and honestly, he will not fail to discern merit, genius, and qualification; and the eyes and voice of the press and public should condemn and denounce injustice wherever she rears her horrid head_"the tools to the workmen_ no other principle will save a republic from destruction, either by civil war or the dry-rot. they tend to decay, do all we can to prevent it, like human bodies. if they try the experiment of governing themselves by their smallest, they slide downward to th

hebrew has the form _aur, or, with the definite article prefixed _haur, light, or _the_ light, splendor, flame, the sun and his rays. the hieroglyphic of the younger horus was the point in a circle; of the elder, a pair of eyes; and the festival of the thirtieth day of the month _epiphi, when the sun and moon were supposed to be in the same right line with the earth, was called"_the birth-day of the eyes of horus" in a papyrus published by champollion, this god is styled"_har-oeri, lord of the solar spirits, the beneficent eye of the sun" plutarch calls him"_har-pocrates" but there is no trace of the latter part of the name in the hieroglyphic legends. he is the son of osiris and isis; and is represented sitting on a throne supported by _lions; the same word, in egyptian, meaning _lion_ a

ge of god, modifies and seems to multiply it. the high magic is styled "the sacerdotal art" and "the royal art" in egypt, greece, and rome, it could not but share the greatnesses and decadences of the priesthood and of royalty. every philosophy hostile to the national worship and to its mysteries, was of necessity hostile to the great political powers, which lose their grandeur, if they cease, in the eyes of the multitudes, to be the images of the divine power. every crown is shattered, when it clashes against the tiara. plato, writing to dionysius the younger, in regard to the nature of the first principle, says "i must write to you in enigmas, so that if my letter be intercepted by land or sea, he who shall read it may in no degree comprehend it" and then he says "all things surround the

, created for good, but which _may_ serve for evil _it is the instrument of liberty or free will. they represent this force, which presides over the physical generation, under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer or _phosphor, of which the poets have made the false lucifer of the legend. gold, to the eyes of the initiates, is light condensed. they style the sacred numbers of the kabalah "golden numbers" and the moral teachings of pythagoras his "golden verses" for the same reason, a mysterious book of apuleius, in which an ass figures largely, was called "the golden ass" the pagans accused the christians of worshipping an ass, and they did not invent this reproach, but it came from the sam

ain that he _can_ rise. every man has the power, and should use it, to make all situations, trials, and temptations instruments to promote his virtue and happiness; and is so far from being the creature of circumstances, that _he_ creates and controls _them, making them to be all that they are, of evil or of good, to him as a moral being. life is what we make it, and the world is what we make it. the eyes of the cheerful and of the melancholy man are fixed upon the same creation; but very different are the aspects which it bears to them. to the one, it is all beauty and gladness; the waves of ocean roll in light, and the mountains are covered with day. life, to him, flashes, rejoicing, upon every flower and every tree that trembles in the breeze. there is more to him, everywhere, than the

MOTTA MARCELO THE COMMENTARIES OF AL

ention is understandable. but the laying down of rules of sexual behavior, or abstention of a healthy attraction due to prejudices of race, caste, or religion, are an abomination against beauty and love, babalon and therion, woman and man. love is the law, love under will. 53. fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. but i will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but i lift thee up. yes! i was frightened when the god of things as they ought to be told me that they were to be. i was born under a german queen, and i did not believe in the revolution that i willed. and lo! it is upon us, ere the fifteenth year of the new a

cate or to create as any other habits. you d rill yourself out of them or into them by rout me dreary, long routine. the difference is and it is the whole difference! that you create or destroy your habits deliberately. as a rule, it takes at least three months a station of the sun to establish a momentum in consciousness. it may take a lifetime to get rid of it. 51. with my hawk's head i peck at the eyes of jesus as he hangs upon the cross. we are to consider carefully the particular attack of heru ra ha against each of these 'gods' or prophets; for though they be, or represent, the magi of the past, the curse of their grade must consume them (see liber magi) thus, it is the eyes of 'jesus' his point of view that must be destroyed; and this point of view is wrong because of his magical ge

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

spared. it is probable that these sea-monsters are the poetical figures which represent the demons of hunger and famine, necessarily accompanying a general inundation. poseidon is generally represented as resembling his brother zeus in features, height, and general aspect; but we miss in the countenance of the sea-god the kindness and benignity which so pleasingly distinguish his mighty brother. the eyes are bright and piercing, and the contour of the face somewhat sharper in its outline than that of zeus, thus corresponding, as it were, with his more angry and violent nature. his hair waves in dark, disorderly page 112 masses over his shoulders; his chest is broad, and his frame powerful and stalwart; he wears a short, curling beard, and a band round his head. he usually appears standing

f for a while, he soon succumbs to the drowsy influences which surround him. morpheus. morpheus, the son of hypnus, was the god of dreams. he is always represented winged, and appears sometimes as a youth, sometimes as an old man. in his hand he bears a cluster of poppies, and as he steps with [144]noiseless footsteps over the earth, he gently scatters the seeds of this sleep-producing plant over the eyes of weary mortals. homer describes the house of dreams as having two gates: one, whence issue all deceptive and flattering visions, being formed of ivory; the other, through which proceed those dreams which are fulfilled, of horn. the gorgons. the gorgons, stheno, euryale, and medusa, were the three daughters of phorcys and ceto, and were the personification of page 161 those benumbing, an

mounted into the air, and awaited the approach of the monster. presently the sea opened, and the shark's head of the gigantic beast of the deep raised itself above the waves. lashing his tail furiously from side to side, he leaped forward to seize his victim; but the gallant hero, watching his opportunity, suddenly darted down, and producing the head of the medusa from his wallet, held it before the eyes of the dragon, whose hideous body became gradually transformed into a huge black rock, which remained for ever a silent witness of the miraculous deliverance of andromeda. perseus then led the maiden to her now happy parents, who, anxious to evince their gratitude to her deliverer ordered immediate preparations to be made for the nuptial feast. but the young hero was not to bear away his

lovely medea was struck with the noble and manly form of jason. the news of the return of the sons of phryxus soon spread through the palace, and brought aetes himself to the scene, whereupon the strangers were presented to him, and were invited to a banquet which the king ordered to be prepared in their honour. all the most beautiful ladies of the court were present at this entertainment; but in the eyes of jason none could compare with the king's daughter, the young and lovely medea. when the banquet was ended, jason related to the king his various adventures, and also the object of his expedition, with the circumstances which had led to his undertaking it. aetes listened, page 254 in silent indignation, to this recital, and then burst out into a torrent of invectives against the argonau

e, she poisoned the mind of the old king against the stranger, whom she represented as being a spy. it was accordingly arranged that theseus should be invited to a banquet, and a strong poison mixed with his wine. now theseus had resolved to reveal himself at this feast to the father whom he yearned to embrace. before tasting the wine he put his plan into execution, and drew out his sword so that the eyes of the king might rest upon it. when aegeus beheld once more the well-known weapon which he had so often wielded, he knew that it was his son who stood before him. he warmly embraced him, presented him as his heir to his courtiers and subjects, and then, no page 294 longer able to endure the sight of medea, he banished her for ever from his dominions. when theseus was acknowledged as the

sseus carried out his long meditated revenge against palamedes. palamedes was one of the wisest, most energetic, and most upright of all the greek heroes, and it was in consequence of his unflagging zeal and wonderful eloquence that page 323 most of the chiefs had been induced to join the expedition. but the very qualities which endeared him to the hearts of his countrymen rendered him hateful in the eyes of his implacable enemy, odysseus, who never forgave his having detected his scheme to avoid joining the army. in order to effect the ruin of palamedes, odysseus concealed in his tent a vast sum of money. he next wrote a letter, purporting to be from king priam to palamedes, in which the former thanked the greek hero effusively for the valuable information received from him, referring at

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ion of their art, especially with respect to symbolic teachings and the preservation of their trade secrets, the monks had been under an obligation to preserve them. furthermore, these rites were traditionally followed and monitored in a sacred and orthodox fashion. these conditions did not apply to the compagnonnages, which no longer included any clerics among their members and which appeared in the eyes of the church as impious associations when compared to those brotherhoods it once accepted and directed. finally, and this was the church's best justification, it is plausible that even if the compagnonnage rites did not disfigure traditional symbols to a great extent, their deeper meaning was nonetheless ungrasped by the humble journeymen. it is merely one step from incomprehension to su

onry in great britain was never hindered by royal power or religious authority. the situation here was thus completely different from the one that prevailed in france, where the ancient brotherhood found itself divided between the strictly regulated trade, which was controlled and confined to a professional role, and the stricto sensu brotherhood, which was quite often banned and often suspect in the eyes of the church. in england, the companies or fraternities of craftsmen retained the unity and traditions of the earlier brotherhoods. restrictions imposed upon them by the king were limited only to specific periods of time and for specific purposes. furthermore, the corporations were to a large extent the masters of their rules. finally, they never collided with the hostility of the clergy

fluous to emphasize how questions of a political and social nature could be the subjects of discussion in these organizations. nor should we look elsewhere for the reasons they sometimes incited especially in france the distrust of royal authority, all the more so because they often had eminent figures among their membership, speculative freemasonry 223 which made them seem even more dangerous in the eyes of the crown* this means simply that the operative concerns of the trades were always combined with concerns of a speculative nature. they were inseparably joined, at least in their original forms, when it was difficult to draw a line of demarcation between the temporal and the spiritual, between the craft and the sacred. this fact was of vital importance to the mason's craft because of t

remains. it is knowledge and consciousness; it is life. because the incomparable history of freemasonry touches the absolute that is to say, the truth it is reasonable to think that the freemasons will figure out a way to rediscover it beneath the antiquated veil now covering it and will discover a way to restore it with enthusiastic force and vigor. those who have faith in god don't see him with the eyes of children, enthroned on top of a mountain of sugar between blessed rivers of honey. we refrain from talking of him too much and seeking to define him. it is preferable to envision the itinerary that allows us to approach him and to think that god constructed himself in such a way that man's gravitation to the spirit is, by virtue of reason, the best proof of god's existence. those of in

ONYX TABLET OF SET

of magus and ipsissimus respectively. the function of the priesthood in lesser black magic as a priest or priestess of set you are no longer perceived by other setians and by profane society to be acting on your own, but to be acting as an official of the temple of set as a whole whenever you undertake magical workings. quite obviously the impact of your workings will be magnified accordingly in the eyes of others, hence will be that much more powerful with little if any additional effort on your part. the analogy is a bit like that of getting into a formula one racing car after being accustomed to drive a street-tuned automobile. if you floor the accelerator as you were previously accustomed to do, you'll get a real surprise- and quite possibly a dangerous one. the procedural, contextual

of set. ceremony of ordination to the priesthood of set the sentinels of the abyss are summoned to enfold these chambers in a suspension of time and dimension, for the great flame of the prince of darkness is to be drawn to our midst. as the aethyrs of the universe are convoked as witness, i charge you who are within this temple to suffer no word of these proceedings to be passed to the profane. the eyes of the examiners are cast upon those who would defy these words, unto the beginning and end of all dimensions. hear now the legacy of the priesthood of set: in the diabolicon of the age of satan is recounted the primieval sundering of the cosmos from mindless unity into chaotic duality, hence a crucible in which the essence of set attained the distinction of self. and earth, speck of dust

ase, and those who enter its fold shall behold the heart of the fire, and they shall gaze upon the face of set. yea, nevermore shall they know the simple peace of their animal brothers, but their eyes shall be opened, and they shall become as daemons, and the forces of all creation shall bend before their will. so it shall be done" so spoke xepera, the word become form, who also would fade before the eyes of the ancestors of our ancestors, until only dim memories of imhotep, prometheus, enoch, and belial would remain as the eldest legends of humankind. by his word we of the priesthood of set have rejected the blissful annihilation of unity, the crippling torture of the cross of duality, and the worship of the triad of chaos in all their semblances. embraced and immortalized by the very fir

own essence to my elect- set the book of coming forth by night if an initiate has structured their subjective universe in an appropriate and essential manner, and if the masters of the temple have recognized this, then set may indeed give a further gift of essence unto his elect. or one might say the 'perspective' or 'perception' of set comes to dwell within the initiate..let then my eyes become the eyes of set. i used to associate this stage with the actual ceremony which generally accompanies an ordination to the priesthood. now i tend to think more that this occurs simply as a result of the initiate's direct interaction with the priesthood and magistry, subsequent to the construction of the inner temple. many third degree initiates are technically recognized weeks, even months before t

PHILIP NEIL MYTHS LEGENDS EXPLAINED

aroah who inherited the earthly throne. to achieve eternal life, the egyptians preserved their corpses by mummification, following as closely as possible the technique used by the jackal-headed anubis, god of mummification, in preparing the body of osiris. horus horus is shown here as a falcon-winged wedjat eye. his origins lie in the early egyptian conception of the sky as the wings of a falcon. the eyes and speckled belly of the falcon were the sun, moon, and starry night sky. isis and the scorpions pregnant, isis fled from seth to the nile delta accompanied by seven scorpions. one night, she begged shelter of a rich lady named usert, but she refused her. furious, the scorpions pooled all their venom and bit usert s son. pitying the dying child, isis cured him. she then went to khemmis a

se aphrodite because she promised to give him helen, wife of king menelaus of sparta, the most beautiful woman in the world. his decision set in motion the events that led to the abduction of helen and the start of the ten-year trojan war. owl of wisdom athena was often accompanied by an owl to signify her role as the goddess of wisdom and war. blue eyes one of athena s names means blue-eyed, and the eyes of her statues were painted blue. she was the patron goddess of the city of athens. battle shield athena was the goddess of war. she had sprung fully armed from the head of her father zeus, after he had swallowed her pregnant mother metis, for fear she might give birth to a son stronger than himself. the motif on her shield is the head of the gorgon medusa, which was given to her by perse

were sacred to hera, so she felt that she had an even greater claim than the other two. unable to decide between themselves who should win, the goddesses had all agreed that as paris was the handsomest of mortal men he should be the judge of their beauty and award the apple accordingly. peacock of pride the peacock was hera s bird, as the owl was athena s. it signifies pride and ostentation, and the eyes in its tail are those of the 100-eyed guard dog argus, killed by hermes in the furtherance of zeus love affair with the mortal princess io. persecutor of troy hera s fury when paris chose aphrodite knew no bounds, and she devoted all her energy to supporting the greeks in the war with troy. she even lay with zeus under the cover of a cloud in order to allow poseidon to assist the greeks u

own here as a fish. the carving is probably a house post, a structure holding up the walls and ceiling which would be made from woven grasses, and materials. it shows maui with three-fingers. the first carving with this typical maori threefingered motif was said to have been brought from tangaroa s house on the floor of the ocean, by an ancestor called mutu who had a missing finger. watching eyes the eyes on this carving represent koururu the owl, who was sacrificed by the agriculture god rongo (hawaiian lono) and placed under the far wall of his house. now koururu s eyes glare protectively from many house carvings. the founding of easter island mysterious stone heads on the slopes of easter island easter island, the most secluded polynesian island, is thought to be the mythical navel of t

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

clear that there is a force which enlivens the body. the external body itself is nothing more than an inanimate vessel which contains and is animated by this force. this is readily observable by the fact that when one passes away, g-d forbid, his body remains intact, but without any life force. at this point the body no longer has the faculties of a living being. the brain no longer thinks nor do the eyes see. it can no longer smell with its nose nor hear with its ears, nor can it move its limbs. the heart no longer beats nor does the blood surge through the veins. there are no feelings and emotions; no love, no fear, no pleasure, anguish, anticipation, joy or regret. in short, there is no consciousness whatsoever. the body becomes a mass of decaying flesh, an empty shell devoid of life, a

e, had conditions warranted it, we are forced to say, that every detail of every possible movement, is included as a heyulie (ability, in the essential self of the soul. another example of this may be drawn from the influx of life force from the soul to enliven the body. though, once it becomes invested in the body, it is revealed as several differentiated faculties, such as the power of sight in the eyes, the power for hearing in the ears, etc, certainly, while this life force was still in the essence of the soul, all that existed was the essential singularity of the soul, similar to what was stated above about the power of movement. nonetheless, we cannot say that these faculties were not included there. we cannot say that the spiritual power of sight to the eye and the spiritual power o

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

s life, as we have explained. after the sin, adam separated from eve for 130 years. although this was an act of penitence for his sin, it backfired, because during this time he succumbed to sexual fantasies and had seminal emissions, which the forces of evil used to propagate demons. wasting seed is described [in scripture] as gevil, h as in the verse, gand er, the firstborn of judah, was evil in the eyes of g-d. h6 he was called gevil h because he wasted his seed.7 it is also written, gand the imagination of his heart fs thoughts are only evil, the whole day. h8 this verse describes the state of humanity before g-d sent the flood. the generation of the flood was guilty, among other things, of sexual licentiousness.9 it is also written, gwoe to the wicked, the evil one. h10 in the zohar,11

that his two sons died because they were performing the sanctuary service while drunk. adam sinned this way, also, for, as our sages say, eve squeezed grapes and gave him [the juice] to drink together with its dregs.10 [the juice and its dregs] were [the fruit of] the tree of knowledge of good and evil. the primordial sin.partaking of the fruit of the tree of knowledge of good and evil.is seen in the eyes of our sages not as one, specific act, but a conglomerate of several. the common denominator of these is the aggrandizement of the ego, the transformation of man from a pure channel of divinity into the world into a selforiented agent with his own egocentric agenda. there are four opinions as to what the tree of knowledge of good and evil was (interestingly, there is no opinion that it wa

firah. the heart is generally associated with tiferet, not malchut. and when we explain, as we will later, please g-d, that [the etrog] manifests the crown [of yesod, this will give rise to the question of what connection is there between the crown [of yesod] with the heart? the later is one of the internal organs, while the former is one of the external organs. finally: the hadasim correspond to the eyes, so why are there three of them? there are only two eyes, not three. the arizal on parashat emor (3) 521 to answer all this, you have first to understand the following. as you know, the sefirot are composed of their essence and their vessel, which [are like] a soul and a body. these gessence h or gcontent h of the sefirah is also known as its glight. h we are not speaking now of the vesse

although it is not evident in english,2 the imperative gappoint h as well as the pronouns gyour h and gyou h are in the singular. why is this commandment phrased in the singular, rather than in the plural? we heard in the name of the esteemed rabbi chaim vital, of righteous memory, that this is so in order to indicate that every individual jew has several ggates. h these are: the gates of sight, the eyes; the gates of hearing, the ears; the gate of speech, the mouth; the gate of smell, the nose; the gate of touch, the hands and feet. just the gate of a domain is a passageway through which one enters and exits, the ggates h of the person are his sense organs, through which stimuli enter his mind and he reacts to the outside world. the skin.here represented by the hands and feet, its princi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the equilibrium of the sphere of sensation and consequently of the nephesch, is disturbed. in consequence the thought rays are shaken at each vibration, so that the sphere of sensation of the nephesch is caused to rock and waver at the extremities of the physical body where the ruach action is bounded. the thought therefore is dazzled by the symbols of the sphere of sensation, in the same way as the eyes can be dazzled in front of a mirror if the latter be shaken or waved. the sensation fifth knowledge lecture 105 <213> therefore then conveyed by the thoughts is that of the sphere of sensation oscillating and almost revolving about the physical body, bringing giddiness, sickness, vertigo and the loss of idea of place and position. nearly the same may be said of seasickness, and the action

l. fhe figure of typhon. hiereus this drawing represents the symbolic figure of typhon, the destroyer. the eleven circles represent the eleven averse sephiroth. he stands upon earth and ocean, his head lost in the clouds, a colossal image of evil and destruction. the brow denotes the confusion of opposing elemental forces in the higher regions of the air, and confusion of mind and madness in man. the eyes are the devouring flames of lust and violence- the breath is storm, devastation and rage, alike in the universe which is the greater world, and in man who is the lesser. the arms and the hands are the swift the golden dawn: volume 11 book three executors of evil works, the bringers of pestilence and disease. the heart is malice and envy in man, the nourisher of evil in the atmosphere, whi

rade. hierophant: osiris in the netherland. expounder of the mysteries in the hall of the dual manifestation of the goddess of truth. hierophant is represented by two god-forms, the passive and active aspects of osiris. seated on the dais as hierophant, he is clothed in the godform of osiris. he wears the tall white crown of the south flanked by feathers striped white and blue. his face is green, the eyes blue, and from his chin hangs the royal beard of authority and judgment, blue in colour and gold tipped. he wears a collar in bands of red, blue, yellow, and black <117> and on his back is a bundle strapped across his chest by scarlet bands. he is in mummy wrappings to the feet, but his hands are free to hold a golden phoenix wand, a blue crook and red scourge. the hands are green. his fe

thout- to show that this preparation must be accomplished before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually.a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supemals. then, also, are the eyes bandaged to symbolise that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and m

f the candidate in his search for and aspiration towards the higher. 3. standing as before described, in the form of the god, and elevating the mind to the contemplation of kether, take the step like a stroke with the foot, bring the arms up above the head as if touching the kether, and <145> as the step is completed bring the hands over the head forwards. thrust them out direct from the level of the eyes horizontally- arms extended, fingers straight, palms downwards, the hands directed towards the object it is wished to charge or to affect. at the same time, sink the head till the eyes look exactly between the thumbs. in this way, the rays from the eyes, from each finger and from the thumbs, must all converge upon the object attacked. if any of them disperse, it is a weakness. thus perfor

ere of binah, yhvh elohim, aima, shekinah, lady of darkness and of mystery, thou high priestess of the concealed silver star, divine light that rulest in thine own deep darkness. come unto me, and dwell within my heart, that i also may have power and control, even i, over this shroud of darkness and of mystery. and now i conjure thee, 0 shroud of darkness and of mystery, that thou conceal me from the eyes of all men, from all things of sight and sense, in this my present purpose, which is to remain invisible for the space of one hour, and to receive therein the holy mysteries of the lord of silence enthroned upon his lotus, hoor-po-krat-ist. when it is wished to banish the shroud, make very forcibly the qabalistic cross, to bring down the light, and then analyse thekey-word, invoking the d

that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, 0 shroud of darkness and of mystery, which has well served my purpose, that thou now depart unto thine ancient ways. but be ye, whether by a word or will, or by this great invocation of your powers, ready to come quickly and forcibly to my behest, again to shroud me from the eyes of men. and now i say unto ye, depart ye in peace, with the blessing of god the vast and shrouded one, and be ye very ready to come when ye are called! lesser banishing ritual of pentagram and hexagram. stand in astral banner of east. transformation open the temple arranged as for= by usual banishings, and the ceremony of the watchtowers. after the adoration, face east, and invoke the nam

REGARDIE TALISMANS

mplements, supposing this to be an elemental talisman, first formulate towards the four quarters the supreme ritual of the pentagram as taught. then invoke the divine names turning towards the quarter of the element. let the adeptus then, being seated or standing before the tablet, and looking in the requisite direction of the force which he wishes to invoke, take several deep inspirations, close the eyes, and holding the breath, mentally pronounce the letters of the forces invoked. let this be done several times, as if you breathed upon the tablet pronouncing them in the vibratory manner. then, rising, make the sign of the rose and cross over the tablet, and repeating the requisite formula, first describe around the talisman a circle, with the appropriate magical implement, and then make

RELIGIOUS TENANTS OF THE YEZIDI

he descendants of the merawiyan caliphs, with whom from fear of being persecuted by the mohammedans, they sometimes identify him. it is supposed by some that the "sheikh adi" of the yezeedees, is the same with "adi" one of the disciples of mani; but this, i think, improbable, since there is no proof that even mani himself was deified by his followers. p. 113 as another artifice to throw dust into the eyes of the mohammedan persecutors. or it may be that "adi" was a supposed incarnation of yezd, who appeared on earth only for a season. this opinion receives support from the fact that several buildings are erected near his shrine to commemorate the places on which he is said to have sat. the above hypothesis receives support from the subjoined translation of an arabic poem, which i obtained

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ausing terrestrial cyclones and earthquakes, and that great magnetic and meteorologicaldisturbances over the entire globe are effected.cond. of n.:we were taught in the council that astronomy was an exact science, then why these uncertaintiesand trusting to a future?3rd philos.:mark well, the depths of space lead into infinity in the universe, the invention of the galileantelescope has but opened the eyes of the mind and our instruments though numerous, may beimperfect. the telescope has revealed the aberration of light, the proper motion of the stars, thedetermination of the sun222s distance and the distances of the stars, and we hope soon to know theirvelocity, we have the cosmolabe and astrolabe, the equatorial, the transit instrument, the muralcircle, and a multiplicity of contrivances

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

e a fixed point as a fulcrum for human activity is to solve the problem of archimedes, by realizing the use of his famous lever. this it is which was accomplished by the great initiators who have electrified the world, and they could not have done so except by means of the great and incommunicable secret. however, as a guarantee of its renewed youth, the symbolical phoenix never reappeared before the eyes of the world without having consumed solemnly the remains and evidences of its previous life. so also moses saw to it that all those who had known egypt and her mysteries should end their life in the desert; at ephesus st. paul burnt all books which treated of the occult sciences; and in fine, the french revolution, daughter of the great johannite orient and the ashes of the templars, spo

ated man ascends by itself above and leaves two corpses below, one upon earth, the other in the atmosphere; one terrestrial and elementary, the other aerial and sidereal, one already inert, the other still animated by the universal movement of the soul of the world, yet destined to die slowly, absorbed by the astral forces which produced it. the terrestrial body is visible; the other is unseen by the eyes of earthly and living bodies, nor can it be beheld except by the application of the astral light to the translucid, which conveys its impressions to the nervous system and thus influences the organ of sight, so that it perceives the forms which are preserved and the words which are written in the book of vital light. when a man has lived well the astral body evaporates like a pure incense

may see what unexpected dangers threaten an uninitiated person who is perpetually fooling with fire in the neighbourhood of unseen powder magazines. we are saturated with the astral light, and we project it unceas78 the doctrine of transcendental magic ingly to make room for and to attract fresh supplies. the nervous instruments which are specially designed either for attraction or projection are the eyes and hands. the polarity of the hand is resident in the thumb, and hence, according to the magical tradition which still lingers in rural places, whenever anyone is in suspicious company, he should keep the thumb doubled up and hidden in the hand, and while in the main avoiding a fixed glance at anyone, still being the first to look at those whom we have reason to fear, so as to escape une

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

universal forces which are their correspondents. all faculties and all senses should share in the 14 the ritual of transcendental magic work; nothing in the priest of hermes has the right to remain idle; intelligence must be formulated by signs and summarized by characters or pantacles; will must be determined by words and must fulfil words by deeds. the magical idea must be turned into light for the eyes, harmony for the ears, perfumes for the sense of smell, savours for the palate, objects for the touch. the operator, in a word, must realize in his whole life that which he wishes to realize in the world without him; he must become a magnet to attract the desired thing; and when he shall be sufficiently magnetic, let him be assured that the thing will come of itself, and without thinking

hile making this prayer, we must identify ourselves with the evoked person, speak as he spoke, believe in a sense as he believed. then, after a silence of fifteen minutes, we must speak to him as if he were present, with affection and with faith, praying him to appear before us. renew this prayer mentally, covering the face with both hands; then call him thrice with a loud voice; remain kneeling, the eyes closed or covered, for some minutes; then call again thrice upon him in a sweet and affectionate tone, and slowly open the eyes. should nothing result, the same experiment must be renewed in the following year, and if necessary a third time, when it is certain that the desired apparition will be obtained, and the longer it has been delayed the more realistic and striking it will be. evoca

s us to explain the mysteries of the ring of gyges. 78 the ritual of transcendental magic in the first place, let us remove from the mind of our readers all supposition of the absurd. that is, of an effect devoid of cause or contradicting its cause. to become invisible one of three things is necessary. the interposition of some opaque medium between the light and our body, or between our body and the eyes of the spectators, or the fascination of the eyes of the spectators in such a manner that they cannot make use of their sight. of these methods, the third only is magical. have we not all of us observed that under the government of a strong preoccupation we look without seeing and collide with objects in front of us? gso do, that seeing they may not see, h said the great initiator, and th

of her coquetries. one of the distinguished physicians and most amiable men of learning in london. dr. ashburner. told me last year that a certain client, after leaving the house of a distinguished lady, observed to him: gi have just had a strange compliment from the marchioness of. looking me straight in the face, she said: esir, you will not make me flinch before your terrible glance: you have the eyes of satan. f h gwell, h answered the doctor, smiling, gyou, of course, put your arms round her neck and embraced her? h gnot at all; i was overwhelmed by her sudden onslaught. h gbeware how you call on her again, then, my friend; you will have fallen deeply in her estimation! h the office of executioner is commonly said to go down from father to son. do executioners really have children? u

ical truth and of metallic transmutation, here is the whole secret of hermes and here the philosophical stone. this stone is both one and manifold: it is decomposed by analysis and recomposed by synthesis. in analysis it is a powder, the alchemical powder of projection; before analysis and in synthesis it is a stone. the philosophical stone, say the masters, must not be exposed to the air, nor to the eyes of the profane; it must be kept in concealment and preserved carefully in the most secret receptacle of the laboratory, the key of the place being always carried upon the person. he who possesses the great arcanum is truly king and is indeed above any king, for he is inaccessible to all fears and to all vain hopes. in any malady of soul and body, a single fragment broken from the precious

ed. it was understood no longer that the seven seals of this kabalistic book are seven pantacles, the representation of which we give (facing this page, and that these pantacles are explained by the analogies of the numbers, characters and figures of the tarot. thus the universal tradition of the one religion was broken for a moment, darkness or doubt spread over the whole earth, and it seemed in the eyes of ignorance, that true catholicism, the universal revelation, had disappeared for a space. the explanation of the book of st. john by the characters of the kabalah will be an entirely new revelation, though foreseen by several distinguished magi, one among whom, m. augustin chaho, thus expresses himself: gthe poem of the apocalypse presupposes in the young evangelist a complete system an

ROBERT KIRK WALKER BETWEEN WORLDS

afterwards that when she was four or five years older, she saw it not [that is, no longer. these are matters of fact which i assure you are truly related. but these and all others that occurred to me [that is, which i encountered] by information or otherwise, could never lead me into a remote conjecture of the cause of so extraordinary a phenomenon [i could not decide] whether it be a quality in the eyes of some people in those parts concurring with a quality in the air also. whether such species [that is, visions] be everywhere though not seen by [that is for] the want of eyes so qualified, or from whatever other cause, i must leave to enquiry of clearer judgement than mine. but a hint http//www.dreampower.com/kirk_wbw/pg_40.htm (4 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between

ble verity and no deception [we might think it similar to the results of the witch's ointment, yet since this [second] sight can be bestowed without ointment or dangerous compact [that is, pact, the qualification is not of so bad an original source [as that of witchcraft. therefore: 6. by my lord [tarbett's] good leave i presume to say that this [second] sight can be no quality of the air, nor of the eyes, because: 6,1 [there are people] such as live in the same air and see all other things as far off and as clearly, yet have not the second sight. 6,2: a seer can give another person this [second] sight transiently [that is, temporarily] by putting his hand and foot in the posture he requires of him [see page 33. 6,3: the unsullied eyes of infants can naturally perceive no new unaccustomed

erceive no new unaccustomed object but http//www.dreampower.com/kirk_wbw/pg_40.htm (6 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between worlds(pages 40-49) what [that is, those which] appear to other men, unless exalted and clarified in some way as [in the biblical example] of balaam's ass for a time. though in a witch's eye the beholder cannot see his own image reflected, as [he would] in the eyes of other people, so that [the] defect [that is, absence] of objects as well as [the] diversity the secret commonwealth 47 of the subject may operate differently on several [different] tempers [that is, temperaments] and ages. 6,4: though also some are of so venomous a constitution by being radicated [that is, rooted] in envy and malice, that they pierce and kill, like a cockatrice, whatev

ble shape to tempt our saviour [jesus] himself denied not the sensible [that is, to the senses] appearance of ghosts to our sight, but said [that] their bodies were not composed of flesh and bones as ours [are, luke 24:39. in phil 2:10 our very subterraneans are expressly said to bow to the name of jesus. elisha saw gehazi not only intellectually [that is, in the mind] but sensibly [that is, with the eyes, when [he was] out of reach of an ordinary view. it wants not good evidence that there are more managed by god's spirit good, evil, and intermediate spirits among men in this world, than we are aware of the good spirits ingesting fair and heroic apprehensions and images of virtue and the divine life, thereby animating us to act for a higher happiness according to our improvement and [the

t criminal, that ancestral spirits appear to seers, that the fairy people create visions for the seers, rather than the visions being similitudes of the actual objects or persons seen. this is not mentioned by tarbett at all, and indeed he is not concerned with the traditions of the fairies, only with the sight itself. page 46. this sight can be no quality of the air [as suggested by tarbett, nor the eyes, because. such as live in the same air. have not the second sight. kirk argues against tarbett's suggestion that the clean air of the highlands and islands induces second sight, and cites the obvious fact that people in the same region may not have it, yet a seer can temporarily induce it. all of this is affirmed in his thesis of the subterranean people. page 47. some. pierce and kill [wi

RUBY TABLET OF SET

thdrew itself through its great and long pravity of nutriment. to this end, he first used the mathematical sciences, and those speculations which are intermediate betwixt corporeals and incorporeals (for they have a threefold dimension, like bodies, but they are impassible like incorporeals) as degrees of preparation to the contemplation of the things that are; diverting, by an artificial reason, the eyes of the mind from corporeal things (which never are permanent in the same manner and estate) never so little to a desire of aliment; by means whereof, introducing the contemplation of things that are, he rendered men truly happy. this use he made of the mathematical sciences. these sciences were first termed mathemata* by pythagoras upon consideration that all mathesis (discipline) is remi

he religious group, especially if the initiate holds a position of responsibility in today's "modern" culture. though this has always been the case throughout history, it is remarkable in an age when liberalism and the tenets of the humanistic movement are so widely accepted. 4. mythology is notably sparse in today's culture, perhaps because the same technologies that brought the cosmos closer to the eyes of man has also brought us the dramas of radio, television and literature. from available literature, it is apparent that current mythology relies heavily on the remnants of ancient mythologies. the trend is that the individual develops his own mythology, derived from accepted elements in the group, and feeds them back into the group. it is also common to see discussions of experience in

letely covered by a black cloth or hood. he/she represents the shadow of the deceased, and stands at the foot end of the coffin. the celebrant speaks for the next of kin in this rite. proclamation of purpose gbrothers and sisters of set. hail to our prince the lord of darkness! in his name we link hands across the aeons. from the ancient times we bring forth this memorial rite, and see it through the eyes of set. h git was believed among the ancients that the deceased did not embark upon the final journey until the funeral rites had been performed in their name by those closest to them. let us remember our brother adept rick furgeson, and bid him farewell with this rite. h gin a letter from his best friend, setian kevin delong, we learned of the last days of our brother. the portions of th

al is shared by pouring into the individual ones. when all are poured the cups are raised in toast (spoken by the celebrant or graal master) before drinking: ghail to the just, the noble, the steady of will, the one whose laughter was in true mirth and kindness. we drink to your memory and your xeper, adept furgeson. h the work celebrant: gthe time of departing is near; the heart grows heavy, and the eyes grow dim of those who had no warning of your leaving. death comes like a thief in the night. but you o setian have cheated him. the treasure of your xeper cannot be taken. your self, your will, live on. to laugh again in the caverns of the tuat. let the ceremony of the four flames begin. h someone takes a light from the black flame and lights the candles of the neters. when all are lit th

whom this article will turn its attention. the movie gandhi of a few years back was not only an excellent production, but fairly accurate in dealing with the life and thoughts of that mahatma, mohandas karamchand gandhi. based to an extent on the essential gandhi, an anthology edited by louis fischer, the film followed the progress of a determined man working in the face of years of tradition. to the eyes of the socially sensitive kingsley portrayed an active force in the move for equality. that he did, but to the initiate observing the process the film was pure black magic performed by a master of the temple. while it is true that gandhi was not satanic in the traditionally accepted sense of the word, his actions wave a banner that cannot be mistaken for the right hand path. born in octob

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

the "lying spectre of the centuries" is osiris, the death-oriented god of the aeon preceding that of horus. the "vices" of emotional excess are characteristic of emotional use of the intellect. an attribute of harwer's distinction from the dispassionate objective universe. 53. fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. but i will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but i lift thee up. a restatement of crowley's role as set forth in #i-15. the curse of a magus is that, because he utters a new word amidst the values and norms of the expiring aeon, or as an unfamiliar complement to the present aeon, few if any will initially

SABBATIC KABALA OF THE CROOKED PATH

and beauty in the dynamic path between the fighting ieshoua and the conquering luchifer. this fight being performed within the one christ. the one is further finding its reflection in the influence of gemini who in the tarot is symbolized by the lovers. importance must be stressed on the concept of love in this cell. the ultimate adoration a nd humbleness in fore the path of initiation and before the eyes of the gods are taken on as a necessity and a sheer want born from the virgin-will of the mage. the other construction in this cell is the solar fasette found in the letter tzaddi which means fish-hook, but is also connected to the star through its kabbalistic connotations. in lurias initatic system the rabbi of the mysteries was honoured with the title tzaddiquin. further this cell refle

SALMANRUSHDIE THESATANICVERSES

m a scabbard at his belt and plunged it into the bird's throat, all the way up to the hilt, and he did it without once looking at the dying ostrich, staring into rosa diamond's eyes while he knelt on the wide yellow earth. his name was martin de ia cruz. after chamcha had been taken away, gibreel farishta often wondered about his own behaviour. in that dreamlike moment when he had been trapped by the eyes of the old englishwoman it had seemed to him that his will was no longer his own to command, that somebody else's needs were in charge. owing to the bewildering nature of recent events, and also to his determination to stay awake as much as possjble, it was a few days before he connected what was going on to the world behind his eyelids, and only then did he understand that he had to get

ve. when, once again, she was cheated by a death. she was overtaking a frozen-food road train, blinded by the spray kicked up by its wheels, when she hit the expanse of water that had been waiting for her in a slight declivity, and then the m g was aquaplaning at terrifying speed, swerving out of the fast lane and spinning round so that she saw the headlights of the road train staring at her like the eyes of the exterminating angel, azrael "curtains" she thought; but her car swung and skidded out of the path of the juggernaut, slewing right across all three lanes of the motorway, all of them miraculously empty, and coming to rest with rather less of a thump than one might have expected against the crash barrier at the edge of the hard shoulder, after spinning through a further one hundred

al market for a given product or service: the chocolate universe, the slimming universe. the dental universe was everybody with teeth; the others were the denture cosmos "i'm talking" valance breathed down the phone in his best deep throat voice "about the ethnic universe _my people again: chamcha, disguised in turban and the rest of his ill-fitting drag, hung on a telephone in a passageway while the eyes of impermanent women and children gleamed through barely opened doors; and wondered what his people had done to him now "no capeesh" he said, remembering valance's fondness for italian--american argot- this was, after all, the author of the fast food slogan _getta pizza da action. on this occasion, however, valance wasn't playing "audience surveys show" he breathed "that ethnics don't wat

im, swearing her daughters to secrecy with terrible and binding oaths, knowing that if he discovered he'd find a way of giving the money back so that they could go on rotting in poverty- and he, the twinkling familiar spirit of the shaandaar caf, after that lost all love of life- and now mishal arrived in the caf, o the shame of a family's inner life being enacted thus, like a cheap drama, before the eyes of paying customers- although in point of fact the last tea--drinker was hurrying from the scene as fast as her old legs would carry her. mishal was carrying bags "i'm leaving, too" she announced "try and stop me. it's only eleven days" when hind saw her elder daughter on the verge of walking out of her life forever, she understood the price one pays for harbouring the prince of darkness

our box, into a narrow island, an eternity of anticlimax. but her feet were traitors and the mountain would kill. mythological elena, the cover girl, wrapped in couture plastics, had been sure of her immortality. allie, visiting her in her world's end crashpad, refused a proffered sugar-lump, mumbled something about brain damage, feeling inadequate, as usual in elena's company. her sister's face, the eyes too wide apart, the chin too sharp, the effect overwhelming, stared mockingly back "no shortage of brain cells" elena said "you can spare a few" the spare capacity of the brain was elena's capital. she spent her cells like money, searching for her own heights; trying, in the idiom of the day, to fly. death, like life, came to her coated in sugar. she had tried to "improve" the younger all

rsery name "i've got to look away from you "but i turned out to be like her, after all" mountains had begun to sing to her; whereupon she, too, had risked brain cells in search of exaltation. eminent physicians expert in the problems facing mountaineers had frequently proved, beyond reasonable doubt, that human beings could not survive without breathing apparatus much above eight thousand metres. the eyes would haemorrhage beyond hope of repair, and the brain, too, would start to explode, losing cells by the billion, too many and too fast, resulting in the permanent damage known as high altitude deterioration, followed in quick time by death. blind corpses would remain preserved in the permafrost of those highest slopes. but allie and sherpa pemba went up and came down to tell the talc. ce

ing some profound train of thought "after two unhappy marriages, wedded a famous and lovely twenty-year--old actress called harriet bosse. in the _dream_ she was a great puck. he wrote for her, too: the part of eleanora in _easter. an 'angel of peace. the young men went crazy for her, and strindberg, well, he got so jealous he almost lost his mind. he tried to keep her locked up at home, far from the eyes of men. she wanted to travel; he brought her travel books. it was like the old cliff richard song _gonna lock her up in a trunk/so no big hunk/can steal her away from me" farishta's heavy head nodded in recognition. he had fallen into a kind of reverie "what happened" he inquired as they reached their destination "she left him" chamcha innocently declared "she said she could not reconcile

SATANGEL

me magicians, witches, artists, poets, and/or madmen. that spirit takes its form through a syncretic relationship with the human psyche does not mean that they are any less real than we are. the effect may be likened to our concept of what we more comfortably think of as objective reality. our visual perception results through a complex relationship between a physical object, light, the lenses of the eyes, and a series of electrical signals sent to the brain. it is arguable that the resulting impression is no less objective or subjective than the subtle impression of a passing ghost, or even dream itself. indeed all of reality, whether we practice witchcraft or not, seems to comply to some extent with what we expect from it. what we experience in turn reinforces those things we believe and

nto thy servant, thus holding thy living body in his hands, all strength and ability for the profitable application of that power with which he has been entrusted against the horde of rebellious spirits. help me now oh thou salvation of men in my desires. amen. after sunrise, a black cock must be killed, the first feather of its left wing being plucked and preserved for use at the requisite time. the eyes must be taken out, and so also the tongue and the heart; these must be dried in the sun and afterwards reduced to powder. the remains must be interred at sunset in a secret place; a cross of a palm in height, being set upon the mound, while at each of the four corners the signs which follow must be drawn with the thumb; on this day the warlock may drink no wine, and will also abstain from

SATANIC BIBLE

ds up stupidly pushing a planchette over a ouija board, standing inside a pentagram waiting for a demon to present itself, limply tossing i-ching yarrow stalks like so many stale pretzels, shuffling pasteboards to foretell a future which has lost any meaning, attending seminars guaranteed to flatten his ego- while doing the same to his wallet- and in general making a blithering fool of himself in the eyes of those who know! the true magus knows that occult bookshelves abound with the brittle relics of frightened minds and sterile bodies, metaphysical journals of self-deceit, and constipated rule-books of eastern mysticism. far too long has the subject of satanic magic and philosophy been written down by wild-eyed journalists of the right-hand path. the old literature is the by-product of b

SATANIC RITUALS

itchcraft-not-satanism" school harbor the same need to elevate themselves by denigrating others as do their christian brethren, from whom they claim emancipation. the rites in this book call the names of devils-devils of all shapes, sizes and inclinations. the names are used with deliberate and appreciative awareness, for if one can pull aside the curtain of fear and enter the kingdom of shadows, the eyes will soon become accustomed and many strange and wonderful truths will be seen. if one is truly good inside he can call the names of the gods of the abyss with freedom from guilt and immunity from harm. the resultant feeling will be most gratifying. but there is no turning back. here are the rites of lucifer. for those who dare remove their mantles of self-righteousness. anton szandor lav

degree of intellectual sophistication on people who were essentially ignorant, and who were willing to go along with whatever form of worship the opinion makers gave them. at any rate, during the period when accounts of the black mass were employed as propaganda against "heretical" sects and orders, few cared about the finer points differentiating the witch from the satanist. both were as one in the eyes of the inquisitors, although it is safe to say that unlike the majority who bore the label of witch, those who conducted themselves "satanically" often earned their stigma. this is not meant to condone the actions of the inquisitors against such freethinkers and rebels, but to concede that they were a very real threat to the holy fathers. such men as galileo and da vinci, accused of traff

SCHEM HA MEPHORESH

ce. psalm 119:159: see how i have loved thy precepts, 0 tetragrammaton, in thy mercy keep me alive. 63rd angel name: nghaneauel sign: gemini planet: mars degree: 10-15 meaning: rejoicing psalm 100:2: serve tetragrammaton with joy, enter those who fear him, unto those who hope in his mercy. 64th angel name: mochaiel sign: gemini planet: mars degree: 15-20 meaning: vivifying 25 psalm 33:18: behold, the eyes of tetragrammaton is unto those who fear him, unto those who hope in his mercy. 65th angel name: damabaiah sign: gemini planet: sun degree: 20-25 meaning: fountain of wisdom. psalm 90:13: return 0 tetragrammaton how long! and repent thee concerning thy servants. 66th angel name: menqel sign: gemini planet: sun degree: 25-30 meaning: nourishing all. psalm 38:21: forsake me not 0 tetragramm

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

buddhism impacts the arts buddhist art has had a major impact on the arts of asia. for example, the image of the buddha has played as significant a role in asian art as the image of christianity s founder, jesus christ (c. 6 bce c. 30 ce) has in western art. in early indian versions, the buddha is generally portrayed smiling, which is meant to show his experience of enlightenment and inner peace. the eyes are often closed, and he is often portrayed seated on a lotus throne with his hands shaped into mudras. this indian style of representing the buddha spread with the religion across asia. in china the buddha was often portrayed in golden robes with heavy folds. over time, his eyes and face took on a chinese appearance. depictions of the buddha often were made far larger than life size. in

from the navel to the knees. it also means wearing a head covering as a sign of submission to allah during prayer, but since prayer is conducted so frequently in daily life, head coverings are worn most of the time. for women it technically means covering the entire body, including the face and hands. in some countries women will wear a burqa, which may cover the entire head and face or may leave the eyes uncovered. in other countries, however, this custom is not fully followed. rather, muslim women in those places will wear a head covering called a hijab, which covers the head but leaves the face exposed. clothing is meant to identify the wearer as a muslim, and all showiness is to be avoided. death is regarded as the will of allah, and so it is something to be met with dignity and courag

dhi on october 31, 1984, by one of her bodyguards, who was a sikh. in the years that followed, the indian government was able to control the sikh separatists and prevent the outbreak of further violence. in 2004 manmohan singh (1932) became the first sikh prime minister in the history of india. the political unrest of the late twentieth century, though, has tarnished the reputation of sikhism. in the eyes of some, sikhism is representative of aggressive nationalism rather than tolerance (nationalism is loyalty and devotion to the interests, culture, social values, and religion of a particular group or nation) sects and schisms the majority of sikhs practice orthodox, or traditional, sikhism and follow the faith s basic beliefs and practices. however, a number of smaller sects, or groups, e

to contain the hair, and avoiding alcohol. more liberal sikhs, especially those who live outside india, believe that they can be sikhs while accommodating themselves to the surrounding culture. in canada, for example, a major conflict occurred over the use of furniture while eating. traditional sikhism requires meals to be eaten while sitting on the floor to emphasize that all people are equal in the eyes of god. in the mid-1990s, however, some canadian gurdwaras (temples) began 426 world religions: almanac sikhism serving meals at tables with chairs, citing the colder temperatures of canada, the discomfort of the elderly when they sat on floors, and the reluctance of young sikhs to get married in gurdwaras when the meal is served on the floor. the conflict became so heated that it led to

ving the differences between judaism, islam, and christianity. at the center of the play is the ring parable, which nathan tells after saladin asks him which religion is the true one (a parable is a simple story that illustrates a moral or religious lesson) within the parable, a ring is repeatedly passed from father to most-favored son, with the belief that the ring would make the son pleasing in the eyes of god. in time the ring comes to a father who has three sons, whom he loves equally. accordingly he has two duplicates of the ring made so that he can give one ring to each son. after the father s death, the sons quarrel about who owns the real ring. they take the matter to a judge, who gives the following decision: if you will take advice in lieu of sentence, this is my counsel to you

nt again. in december of that year he was taken to the island of sado, where he remained until 1274. world religions: biographies 295 nichiren while on sado, nichiren wrote kaimoku sho( eye-opener or liberation from blindness, in which he continued to express his views about religion and the state. in the book he made three vows: that he would be the pillar, or support, of japan; that he would be the eyes of japan; and that he would be the vessel of japan, meaning that he would contain the truth in the form of his teachings. final years nichiren was released from sado in 1274. he returned to kamakura, where he continued to preach his views about the lotus sutra and about the need for a more militant state religion. the government of kamakura by this time was willing to be more tolerant tow

them. finally there are water people, whose color is blue. some s uncle acted in this role by carrying water to his nephew. the water was not actual water, but a kind of spiritual drink that helped some make peace with his return to village life and helped the villagers overcome their suspicions and fears of him. 346 world religions: biographies malidoma patrice some see the natural world through the eyes of the dagara. the ritual lasts a month and requires the initiate to make a journey alone, away from the village. some had to sleep in the jungle and find his own food. normally this would not be a terribly frightening experience. most dagara boys who undergo the ritual have spent their entire lives living in the jungle, so the environment is familiar to them. for some, however, the journ

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

n on the mount and his confrontation with the world. grand rapids, mi: baker publishing, 2004. hybels, bill, kevin g. harney, and sherry harney. sermon on the mount 1. grand rapids, mi: zondervan, 2002. web sites book of matthelithe teachings of the rosicrucians of the 16th and 17th centuries or a simple abc booklet for young students practising daily in the school of the holy ghost made clear to the eyes by pictorial figures for the exercises of the new year in the natural and theological light by a brother of the fraternity of the rose cross christi p.f. for the first time made public and with several figures of similar content added by p.s. altona. printed and published by joh. ad. eckhardt, book-printer to h.m. the king of denmark. the full soul loatheth an honeycomb; but to the hungry

SEPHER YETZIRAH WESTCOTT

ths of wisdom or chokmah (3) the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united. the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith. the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah (4) magnificence, from which emanates its own proper essence. the ninth path is the pure intelligence, so called because it purifies the numerat

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

e harder he fights, the more his situation deteriorates. the reason and answer to this dilemma is that ignorant man, at least in this physical world is incomplete, as the guidance and benefits of the force is purposely withheld from him until the realization of his adverse condition becomes eminent and the gnosis is asked for and seriously desired by the person who then separates from the herd in the eyes of the mighty. yes, when a person realizes that they have been lied to and deceived and has the fortitude to stand up, shake their fist at the sky and demand their inheritance returned, they get it and become one of stature among their peers. yes, not until a person realizes their untenable situation and reaches out to the force (lucifer) will the process of redemption and reawakening beg

not see at all. do they not develop many alternative methods of perception? how about using one's hearing, or other tactile senses? a person is said to possess five senses, but what if there really were a sixth sense? even if it only worked some of the time, that would be better than nothing and worth developing. here is more wisdom; when adepts speak of seeing we mean more than just seeing with the eyes. there is more to it than the use of the other senses too, even the sixth sense. we begin by noticing things. when we look at something, we try to really see it and understand it for what it is. for example, when looking out of an open window, we notice more than the trees, grass, and sky. at first we ask ourselves questions about the scene before us such as: where is the sun? what is the

SIFRA DETZNIYUTHA

urn in its cavities. a torturous flame to hear good and evil. it is written i am hvhy, that (avh, hu) is my name.86 and it is written i slay and i make alive.87 and as it is written i will lift and i will sustain.88 he (avh) has made us, but not we are.89 9 and he (avh) is of the unity, and who (ym, mi) can turn him.90 he calls, who is concealed, and found as not. he who is of not is removed from the eyes. he who is of not is called by the name. alef a and not entirely, v v v v entirely, alef a and not entirely, heh vav alef a v h goes into the alef a. alef a goes to yv d d vy. yv d d vy goes into yv d d vy. the most hidden of hidden is of not, the v d d v is attached in hy. woe when not is attached to yod y, out of v d d v. when the yod y departs from the vav dalet d v, because of the sin

3:24. 68 vyytzr, royyv, vayitzer and he formed, see zohar iii:141b. 69 torah b reshith 1:28. 70 jeremiah 1:6. 71 the letters hanging as the hairs of the beard are the convoluting names of the two faces. 72 the wreath is the ayin (i o) of vast face. 73 the left referred to in this line is the column of the left on the tree of life or body. 74 shir hashirim 7. 75 the son is small face. 76 they are the eyes of the small face i.e. judgments. 24 77 torah vaidaber 24:11. 78 obadiah 1:4. 79 torah b reshith 1:11. 80 small face. 81 these are the seven formations of the head of ze ir anafim. 82 the one slender path is the central column of the tree. 83 isaiah 33:20. 84 isaiah 1:21. 85 habitation ;nyi, oynk, singular tense. 86 isaiah 42:8. 87 torah hadoverim 32. 88 isaiah 46:4. 89 psalms 100:3. 90 j

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ranger. for both in her form and her character you might have traced a family likeness to that singular and spirit-like life of sound which night after night threw itself in airy and goblin sport over the starry seas..beautiful she was, but of a very uncommon beauty, a combination, a harmony of opposite attributes. her hair of a gold richer and purer than that which is seen even in the north; but the eyes, of all the dark, tender, subduing light of more than italian almost of oriental splendour. the complexion exquisitely fair, but never the same, vivid in one moment, pale the next. and with the complexion, the expression also varied; nothing now so sad, and nothing now so joyous. i grieve to say that what we rightly entitle education was much neglected for their daughter by this singular

produced on her mind an effect never to be analysed nor forgotten. it was one that awakened an indistinct, haunting reminiscence, as if she had seen it in those day-dreams she had been so wont from infancy to indulge. she could not withdraw her gaze from that face, and as she gazed, the awe and coldness that had before seized her, vanished like a mist from before the sun. in the dark splendour of the eyes that met her own there was indeed so much of gentle encouragement, of benign and compassionate admiration, so much that warmed, and animated, and nerved, that any one, actor or orator, who has ever observed the effect that a single earnest and kindly look in the crowd that is to be addressed and won, will produce upon his mind, may readily account for the sudden and inspiriting influence

jenni) the margin was covered with pencilled notes, in the stiff but tremulous hand of old age; all in attempt to refute or to ridicule the logic of the sage of ferney: voltaire did not go far enough for the annotator! the clock struck two, when the sound of steps was heard without. the stranger silently seated himself on the farther side of the bed, and its drapery screened him, as he sat, from the eyes of a man who now entered on tiptoe; it was the same person who had passed him on the stairs. the new-comer took up the candle and approached the bed. the old man's face was turned to the pillow; but he lay so still, and his breathing was so inaudible, that his sleep might well, by that hasty, shrinking, guilty glance, be mistaken for the repose of death. the newcomer drew back, and a grim

en the salon of a philosophical deist was converted into an heraclea, in which necromancy professed to conjure up the shadows of the dead; when the crosier and the book were ridiculed, and mesmer and cagliostro were believed. in that heliacal rising, heralding the new sun before which all vapours were to vanish, stalked from their graves in the feudal ages all the phantoms that had flitted before the eyes of paracelsus and agrippa. dazzled by the dawn of the revolution, glyndon was yet more attracted by its strange accompaniments; and natural it was with him, as with others, that the fancy which ran riot amidst the hopes of a social utopia, should grasp with avidity all that promised, out of the dusty tracks of the beaten science, the bold discoveries of some marvellous elysium. in his tra

rompter summoned the signora pisani "find out his name, gionetta" said she, moving slowly to the stage, and passing by glyndon, who gazed at her with a look of sorrowful reproach. the scene on which the actress now entered was that of the final catastrophe, wherein all her remarkable powers of voice and art were pre-eminently called forth. the house hung on every word with breathless worship; but the eyes of viola sought only those of one calm and unmoved spectator; she exerted herself as if inspired. zanoni listened, and observed her with an attentive gaze, but no approval escaped his lips; no emotion changed the expression of his cold and half-disdainful aspect. viola, who was in the character of one who loved, but without return, never felt so acutely the part she played. her tears were

, was yet marvellously illfavoured; his shoulders high and square; his chest flattened, as if crushed in; his gloveless hands were knotted at the joints, and, large, bony, and muscular, dangled from lean, emaciated wrists, as if not belonging to them. his features had the painful distortion sometimes seen in the countenance of a cripple, large, exaggerated, with the nose nearly touching the chin; the eyes small, but glowing with a cunning fire as they dwelt on glyndon; and the mouth was twisted into a grin that displayed rows of jagged, black, broken teeth. yet over this frightful face there still played a kind of disagreeable intelligence, an expression at once astute and bold; and as glyndon, recovering from the first impression, looked again at his neighbour, he blushed at his own disma

, till you have felt its enervating but delicious charm, believe that you can comprehend all the meaning of the dolce far niente (the pleasure of doing nothing; and when that luxury has been known, when you have breathed that atmosphere of fairy-land, then you will no longer wonder why the heart ripens into fruit so sudden and so rich beneath the rosy skies and the glorious sunshine of the south. the eyes of the actress were fixed on the broad blue deep beyond. in the unwonted negligence of her dress might be traced the abstraction of her mind. her beautiful hair was gathered up loosely, and partially bandaged by a kerchief whose purple colour served to deepen the golden hue of her tresses. a stray curl escaped and fell down the graceful neck. a loose morning-robe, girded by a sash, left t

SIR WALLIS BUDGE EGYPTIAN MAGIC

aces of the dead with their teeth, in order to make magical spells by means of them, and to prevent this dead bodies must needs be watched at night. the young man then asked what his duties would be if he undertook the post, and he was told that he would have to keep thoroughly awake all night, to gaze fixedly upon the dead body, to look neither to the right hand nor to the left, and not to close the eyes even to wink. this was absolutely necessary because the witches were able to get out of their skins and to take the form of a bird, or dog, or mouse, and their craftiness was such that they could take the forms of flies and cast sleep upon the watcher. if the watcher relaxed his attention and the body became mutilated by the witches, the pieces of flesh torn away would have to be made goo

mouth of osiris, with the iron which came forth from set, with the iron instrument with which he opened the mouths of the gods. he hath opened thy mouth with it. the deceased shall walk and shall speak, and his body shall be with the great company of the gods in the great house of the aged one in annu, and he shall receive there the ureret crown from horus, the lord of mankind" thus the mouth and the eyes of the deceased are opened. the sem priest then took in his hand the instrument called ur hekau, i.e, the "mighty one of enchantments" a curious, sinuous piece of wood, one end of which is in the form of a ram's head surmounted by a uraeus, and touched the mouth and the, eyes of the statue or mummy four times, whilst the kher-heb recited a long address in which he declared that this porti

he faculty of uttering the proper words in the proper manner in each of the four quarters of the world. when this had been done, several other ceremonies were performed with the object of allowing the "son who loveth him" or his representative to take part in the opening of the mouth of his father. in order to do this he took in his hand a metal chisel and touched the openings of the mouth and of the eyes, and then the sem priest touched them first with his little finger, and afterwards with a little bag filled with pieces of red stone or carnelian, with the idea, m. maspero thinks, of restoring to the lips and eyelids the colour which they had lost during the process of mummification. the "son who loves him" then took four objects called "iron of the south, and iron of the north" and laid

em first with his little finger, and afterwards with a little bag filled with pieces of red stone or carnelian, with the idea, m. maspero thinks, of restoring to the lips and eyelids the colour which they had lost during the process of mummification. the "son who loves him" then took four objects called "iron of the south, and iron of the north" and laid each of them four times upon the mouth and the eyes while the kher-heb recited the proper address in which the mummy or statue is said to have had his mouth and lips established firmly. this done, the sem priest brings an instrument called the "pesh-en-kef" and touches the mouth of the mummy or statue therewith, and says "o osiris, i have stablished for thee the two jaw-bones p. 198 in thy face, and they are now separated; that is to say

ayers and formula p. 199 the ceremony of "opening the mouth" being performed on the mummy of hunefer, about b.c. 1350 (from the papyrus of hunefer, sheet 5) p. 201 were usually said four times, once in honour of each god, and the rubrical directions on this point are definite. in the limited space of this book it is not possible to reproduce all the scenes of the ceremony of opening the mouth and the eyes which are depicted in the tombs and elsewhere, but on page 199 is a general view of the ceremony as it is often given in the papyri of the xviiith and xixth dynasties. on the right we see the pyramidal tomb in the theban hill with its open door, and by the side of it is the funeral stele with a rounded top inscribed with a figure of the deceased standing in adoration before osiris, and wi

SIX WAYS OF KNOWLEDGE

ean doing things you normally would not do- say going to listen to a real estate pitch and being as awake as possible during the activity. the art of receiving gifts, holding them, weighing them in your hands and causing the object to speak is a key to godhood. for those so inclined this verb may be explored in various forms of submissive sexual activity. hearing (other-centric. both the ears and the eyes are described as "ankhti, the pair of doors. other-centric hearing at first comes only by accident. it means truly listening without prejudice to what is said to you. it requires a great strength of ego to do this. usually we let our feelings for the speaker (either positive or negative) color what is said. our first true initiation came from hearing. one night we heard something that led

SOLOMON

g solomon" i answered him "tell me what thou art called, and i would fain ask thee a question. but so far i give thanks to god who has made me wise to answer their evil plots [1. so luke xxii. 51. 2. for the use of spittle to produce a cure or other effect in a magical way, cp. mark vii. 33 and viii. 23. in john ix. 6, jesus, we read "spat on the ground, and made clay of the spittle, and anointed the eyes with the clay" of this magic use of spittle pliny, in his natural history, gives numerous examples. it was common in antiquity] 33. but [the demon] answered me "i am the spirit of the ashes (tephras" and i said to him "what is thy pursuit" and he said "i bring darkness on men, and set fire to fields; and i bring homesteads to naught. but most busy am i in summer. however, when i get an op

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

eriences, knowing that they are then in the position of someone with eyesight addressing the blind. if they nevertheless try to communicate their inner experiences, it is in the conviction that around them may be others who, though their spiritual eyes are yet unopened, may be able to understand through the very power of what they have to convey. for they have a faith in humanity and wish to open the eyes of others. they can only offer the fruits that their own spirit has gathered. as to whether the visions of the spiritual eye are understood by others, that depends upon the degree of their understanding. the mysteries and mysteriosophy 5 in the beginning there is resistance on the human side to seeing with the spiritual eye. human beings have as yet nothing in their own nature that enable

nception of the world and christianity are unmistakable. the community of the followers of jesus proclaimed: that which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched this we announce concerning the word of life.180 a neoplatonic paraphrase might be: that which was from the beginning, which cannot be perceived with the eyes or ears this is what must be grasped spiritually as the word of life. mysticism and fact the development of ancient thought thus comes to a head with a sharp polarization. in neoplatonism and world-views belonging to the same family, we come to an idea of christ that is purely spiritual. elsewhere, we find the identification of this idea of christ with a historical figure in whom it is ma

hat blow, and the whole air and all that lives in it replied to me, anaximenes is wrong. i am not your god. i asked the sky, the sun, the moon and the stars, but they, too, told me, neither are we the god whom you seek. 183 164 christianity as mystical fact and augustine realized that the answer to his question about how to find god could come only from one source his own soul. his soul said that the eyes and ears could not tell what lay within it, but that it speaks in an immediate, and moreover in an indubitable fashion: men may doubt whether vital force resides in air or in fire, but who can doubt that he himself lives, remembers, understands, wills, thinks, knows, and judges? if he doubts, it is a proof that he is alive, he remembers why he doubted, he understands that he doubts, he wi

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

com. greg szymanski secret vatican catacombs, child sacrifices, mind control: svali, involved in u.s. illuminati for 30 years, talks openly about devious plans to topple america born into the illuminati, svali says her vatican initiation ceremony at the age of 12 involved child sacrificing and a promise to serve "the family or order" for life. 17 jan 2006 by greg szymanski part ii she looked into the eyes of the "french father" while a man looking like a priest in scarlet robes put a golden knife into the heart of sandy-haired little boy about three or four years old. the boy, drugged and glassy-eyed, had been placed like a sacrificial lamb on a large black table in the center of the room located deep within the belly of the beast- the vatican. and the room, dark and foreboding with the sc

m the cia's mk ultra, as well as other mind control programs utilized by the cult. working a steady job in the day and then attending heavily guarded, secret meetings three times a week during the evening near san diego, svali said she learned "from the inside" the illuminati plan to rule the world, also known as novus ordem seclorum, is very real, very dangerous and being played out right before the eyes of americans, as the cult's stepped up plans to take over the u.s. is underway and in full-throttle. what better way to learn about the plan then to listen from an insider, trying to make amends with herself and the world. the following is from chapter 3 of her yet to be published manuscript "all groups have goals, and the illuminists are no exception. money making is not their final goal

TECHNICIANS GUIDE TO THE LEFT HAND PATH

l groups along with individual mechanisms that are synchronized to the content of the idea(s. at any point these ideas are subject to inertia or resistance. this resistance is rarely in opposition to the idea itself, but rather to the particulars of the path that has extended the idea. there are two reasons for this. the first is that the idea is so large that anyone conscious of it- even through the eyes of the birthed self- will agree to it. take for example the idea of god. the idea is universal, but the focus and lens by which the big idea is viewed through, will have no end to the distraction and discord that the different conceptual constructs between cultures, socialization and heritage will generate upon what is in principle- the very same thing. the second type of resistance occur

e past and the present, redefining itself as future properties (the reconstruction of the energies released in the present and past. visual whitenoise as previously mentioned, whitenoise is not merely an audio phenomena. it is also a visual event as well. visual whitenoise can extend the normal parameters of visual acuity to include elements heretofore that had existed outside the normal range of the eyes normal capacity. visual whitenoise can best be described as the sparkle you see in a gem stone, or the sparkle you see in a fresh snow, or the sparkle from a star on a clear night. for the purpose of ritual microproxemics, visual whitenoise is easily created through the use of computer graphics and animation files. the visual whitenoise could then be projected into the ritual environment

TELESMATA AND FLASHING TABLETS

be employed without enochian, but seldom is enochian employed without hebrew. 5 step 3 first, formulate the supreme ritual of the pentagram as taught, toward the quarter or element you wish to attempt. step 4 next, invoke the divine names and turn toward the quarter of that element. step 5 standing in the direction and looking in the direction you wish to invoke, take several deep breaths, close the eyes and hold the breath, and mentally pronounce the letters of the force you wish to invoke. you may wish to formulate the letters before you as you do the above. repeat several times until the force is present. step 6 having attracted the force, formulate the letters several times as if you have breathed upon the flashing tablet. pronounce them out loud, in a vibratory manner. repeat the vib

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

logical prowess that fosters the growth of big brother government control. he writes: beneath the cloak of the prime conspirators are larger groups of rich peasantry and landlords dominating a huge mass of poor serfs and less-than-serfs whose labor and lives are sucked to provide the lifeblood to nourish the upper portions of the pyramid. this ancient structure is perfectly visible to anyone with the eyes to be appalled. it is also obvious that the ruling class cabals and spy organizations which we do know about are pointed in roughly the same direction: the total control and "utilization" of the mass of mankind by whatever means it takes. aside from all the lofty banter about the "perfecting of mankind" what is desired is the perfecting of the systems of control. control is the shared goa

s to the illuminati and he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads. revelation 13:16 raise the right hand..extending the two fingers like a fork..then draw it back over the right shoulder and with a quick motion dart the extended fingers forward in a horizontal direction. it alludes to the penalty of gouging out the eyes of a traitor. second sign of a super-excellent master mason richardson's monitor of freemasonry (p.91) as we shall see, the llluminati worship deity by many names in many disguises. one such name and disguise is "jahbuhlun" in pursuit of their worship of this false god, jahbuhlun, they have devised many rituals in which they employ "hidden" hand signs. in all the 33 degrees of scottish ri

ss deep concentration and reflection.9 the hand can also be used as a threat to any would-be traitors or betrayer of the illuminist cause. in the authoritative richardson's monitor of freemasonry we find an example of this in the second sign of the super excellent master mason. the sign consists of raising the right hand, making the two first fingers like a fork, and simulating the gouging out of the eyes of a "traitor" on the other hand. there is a great symbolic difference between the use of the left and right hands. the right hand is said to be the hand of blessing, a good and positive influence, and those who use it in the occult world are known as those on the "right-handed path" this is considered "white magic" those on the left-handed path, however, are practitioners of "black magic

THE BOOK OF PLEASURE

tibetan 'oracles; the strange phenomena of spirit possession common to most peoples of antiquity are proof of spare's theory; proof also that some cosmic forces then possesses the human vehicle and enables the magician to perform superhuman feats. the mainspring of the formula of atavistic resurgence is- as one might suppose- a form of sexual sorcery. the adepts of old concealed the process from the eyes of the profane (i.e. those whose ineptitude would destroy them, for once these atavisms are unleashed, magical obsession occurs and there is no reversing the course of events any more than 5 one can reverse the flow of semen on the point of its leaping forth. if the magician is unable to control the power he has invoked, or if he is unable to permit its unhindered movement as it wells int

do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste) if a man is no hero to his servant, much less can he remain a mystic in the eyes of the curious; similarity educates mimicry. decorate your meaning, however objectionable (as fact, after you have shown your honesty. truth, though simple, never needs the argument of confusion for obscurity; its own pure symbolism embraces all possibilities as mystic design. take your stand in commonsense and you include the truth which cannot lie; no argument has yet prevailed. perfect

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

prey upon those who seek this path. anyone can pick up a book on the occult, and toss a few buzzwords around. and if you sleep with them, they will more then gladly teach you secret powers. can you say bull shit? sex is a sacred gift, granted to us by the gods. sex should never be used as barter for knowledge. true knowledge, real knowledge is free. it is there for anyone who has the desire, and the eyes to see! if you are of legal age, and want to have sex with someone, that is your choice. no one, and no group have the right to make it for you! if you are not 100% certain that you are doing what is best for you, you have the freedom to find the door. some traditions, still practice the great rite in the traditional form. there are just as many traditions that do not have such requiremen

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y to be inscribed on the sarcophagi of the royals, it was now decreed that anyone who could afford the rituals would be entitled to follow the god osiris into the afterlife. the cult of osiris had now been extended so that any deceased human, commoner or noble-born, who had the means could become an osiris. the most important ceremony associated with the preparation of the dead was the opening of the eyes, mouth, ears, and nose of the deceased. this rite was thought to guarantee t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 17 the egyptians did not believe that mummifying a body would enable it to come back to life in the next world. they knew the physical body would remain in this world, but they preserved it, believing that

ge into the afterlife. many of these individuals who sought to approach death on their own terms formed secret societies and cults which are known by the general name of mysteries, which comes from the greek myein, to close, referring to the need of the mystes, the initi- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 31 ate, to close the eyes and the lips and to keep secret the rites of the cult. all of the early mysteries and mystical traditions appear to center around a kind of mystery play or ritual reenactment of the life of such gods as osiris, dionysus, and demeter, divinities most often associated with the underworld, the realm of the dead, the powers of darkness, and the process of rebirth. because of the importance of

ibes believed that the physical body housed two or more souls, which became separated at death. the ancient chinese affirmed three souls set free at death: one remained in the family house to serve as a kind of protector; another watched over the grave site as guardian of the tomb; and the third passed into the invisible realm. the aboriginal people of new zealand, the maori, believe that each of the eyes of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 36 afterlife mysteries deceased is given a separate immortality: the spirit of the left eye ascends to heaven and is seen as a new dark star in the sky, and the spirit of the right takes flight to reinga, a place beyond the sea. the fang people of gabon envision seven types of souls: 1. a vita

ing scotland, england, and being embraced in the scandinavian countries, where the teachings of emanuel swedenborg (1688 1772) had prepared them to expect such messages from the spirit world. within months, the movement had taken root in germany, france, russia, and many other countries on the continent all the result of the rappings and knockings of maggie and katie fox, two little girls who, in the eyes of their supporters, had broken down the dividing wall between the worlds of life and death. m delving deeper brandon, ruth. the spiritualists. new york: alfred a. knopf, 1983. brown, slater. the heyday of spiritualism. new york: hawthorn books, 1970. fodor, nandor. these mysterious people. london: rider& co, 1936. jackson, herbert g, jr. the spirit rappers. garden city, n.y: doubleday, 1

ted to the lower floor, where they sat sprawled in chairs or leaned against walls, tears streaming down their cheeks. carrington made special note of the fact that two highly skeptical friends of the tenant had accompanied the group to the house out of boredom. both of these skeptics experienced the same sensations as the other members of the group a difficulty in swallowing, tears streaming from the eyes, and cold perspiration on the forehead. a dog, belonging to a member of the party, resisted all manner of coaxing designed to lure it upstairs. it growled, planted its feet stubbornly, and the hair raised on its back. in short, carrington commented, the dog behaved very much as dogs are supposed to behave in the presence of ghostly phenomena. much later that evening, carrington led anothe

of witchcraft found herself in prison through the testimonies of witnesses who had seen her alleged evil powers at work (these could be a neighbor woman jealous of her beauty, a suitor disappointed at her rejection of his love, a relative who sought her share of an inheritance, she was often as good as condemned. at the height of the witch hunt mania, an accusation was the equivalent of guilt in the eyes of judges. and few lawyers would dare defend an accused witch for fear that he would himself be accused of witchcraft or heresy if he pled her case too well. the common justice of the inquisition demanded that a witch should not be condemned to death unless she convict herself by her own confession. therefore, the judges had no choice other than to order her to be examined for the devil s

into a single whole. the mystic does not believe god to be present; he or she feels god united with his or her soul, so that this intense awareness and its strong emotional accompaniment leave no room in his or her consciousness for anything else. a story is told that st. ignatius (1491 1556) was seated at the side of a road, looking at the stream that crossed it, absorbed in contemplation, when the eyes of his soul were opened and inundated with light. he was able to distinguish nothing with his five senses, but he comprehended marvelously a great number of truths pertaining to the faith or to the human sciences. the new concepts and ideas were so numerous and the light so bright that st. ignatius seemed to enter into a new world. the amount of this new knowledge was so great that, accor

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gination and to provoke genuine chills. director lewis allen never forces his hand, but focuses instead on allowing the audience to feel the emanations from the spirit world along with the actors. the innocents (1961) this adaptation of henry james s the turn of the screw (1898) is made particularly effective by director jack clayton s decision to allow the audience to see the ghosts only through the eyes of the protagonist, the governess miss gliddens (deborah kerr. the film is a psychological masterpiece, dealing with ghosts that may or may not be truly there. the haunting (1963) this film has become a classic with horror film buffs and serious psychical researchers, both of whom laud director robert wise for choosing to use subtlety in the manner in which he presents the ghosts in this

the personality, this striving toward wholeness, the process of individuation. many authorities consider dr. nathaniel kleitman (1895 1999) to be the father of modern scientific dream research, for he pursued the subject when his colleagues dismissed t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 119 the god hermes pours sleep into the eyes of mortals (getty images) manyauthorities consider dr. nathaniel kleitman (1895 1999) to be the father of modern scientific dream research. the area as having no value. as a professor of philosophy at the university of chicago, kleitman asked a graduate student, eugene aserinsky, to study the relationship of eye movement and sleep; and in 1951, aserinsky identified rapid eye movement (rem

e not sure how the visual dimensions in dreams compare with the visual dimensions in everyday life. dream reports indicate that most often the dream is on a cinemascope screen rather than on a small television screen. people usually are seen full-length and in about the same dimensions as they appear during waking hours. one reason rems (rapid eye movements) are associated with dreams may be that the eyes scan the visual scene just as they do during the waking state. on the other hand, eye movements also occur when subjects report no movement in their dreams, suggesting that the relationship between rapid eye movements and dreams is highly complex. there is not a one-to-one relationship between waking time and dream time. however, extreme time distortion rarely occurs in dreams despite the

, the astral body is the scriptural golden bowl and the etheric body is the linking silver cord. the astral body, he wrote, is mainly the emotional body and has to do with emotions, moods, and feelings. the astral body is not only linked up with the physical body through the solar plexus, but also linked up with the etheric body through vibrations passing from it through the physical body between the eyes to the top of the etheric body. cannon compared the etheric body to a streak of light running down the front of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 171 spinal cord of the physical body but independent of either the astral or physical body, whereas the physical body is dependent, through the involuntary sympath

nds of ufo reports received and allegedly studied by the project during the 1966 68 period. the various contributors were unfamiliar with ufo research and the report is poorly organized and appears to have been assembled by a group neither informed nor interested in the subject. although the colorado project clearly represented a conscious effort to satisfy the needs of the air force contract, in the eyes of its critics it did not indicate a sincere effort to collect and examine the basic ufo data. its main theme appeared to be the criticism of the extraterrestrial thesis. a genuinely scientific study would have collected sufficient data to determine whether or not a phenomenon existed at all. then all the various theories would have been studied and compared with the available data. sight

ing hall of the slain. valkyrie one of the 12 handmaids of odin in norse mythology who ride their horses over the battlefield as they escort the souls of slain heroes to valhalla. from the old norse valkyrja, meaning literally chooser of the slain. vision from the latin vis, to see. faculty of sight or a mental image produced by imagination. can refer to a mystical experience of seeing as if with the eyes, only through a supernatural means such as in a dream, trance, or through a supernatural being, and one which often has religious, revelatory, or prophetic significance. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 313 g l o s s a r y voodoo from louisiana french, voudou or vodu, meaning fetish. a religion mainly practiced in the carib

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scandinavian countries were men accused of being witches and sorcerers at an equal or larger percentage than women. once an accused woman found herself in prison through the testimony of someone who had allegedly seen her evil powers at work, she might well be as good as dead. at the height of the witchcraft mania in the fifteenth and sixteenth centuries, an accusation was equivalent to guilt in the eyes of many judges. sadly, a neighbor woman jealous of the gwitch fs h youth and beauty, a suitor angered by her rejection, or a relative who sought her inheritance, may have brought the accusation of witchcraft. and no lawyer would dare defend such an accused witch for fear that he would himself be accused of heresy if he pled her case too well. the common justice of the inquisition demanded

der to fully comply with the law, the judges turned the accused witches over to the blackhooded torturers so they, themselves, would not be the ones torturing the accused. once the witch had confessed, she was now eligible to be reconciled to the church, absolved of sin, and burned at the stake. confession or not, of course, the accused witch found her way to the flaming pyres. the difference, in the eyes of mother church, was whether the woman went as guilty but penitent or guilty and impenitent. although recent scholarship has argued that the oft-cited figure of nine million innocent women and men condemned to torture and death for witchcraft durng the inquisition should be lowered more reasonably to a maximum of 40,000, that number is still frighteningly representative of a ghastly misc

sibility claims. h john allen paulos, a mathematician at temple university, coined the term gthe jeane dixon effect h to describe the manner in which the media and a believing public would loudly proclaim a few accurate predictions and overlook the much larger number of incorrect forecasts. when jeane dixon died from cardiopulmonary arrest on january 25, 1997, she remained a remarkable prophet in the eyes of her admirers, a spiritually devout woman who fulfilled her mission from god by sharing with the public her gifts of prophecy. m delving deeper bringle, mary. jeane dixon: prophet or fraud? new york: tower books, 1970. carroll, robert todd. gjeane dixon and the jeane dixon effect. h inthe skeptic fs dictionary [online] http//skepdic.com/dixon.html. 20 may 2002. delfano, m. m. the living

ing hall of the slain. valkyrie one of the 12 handmaids of odin in norse mythology who ride their horses over the battlefield as they escort the souls of slain heroes to valhalla. from the old norse valkyrja, meaning literally chooser of the slain. vision from the latin vis, to see. faculty of sight or a mental image produced by imagination. can refer to a mystical experience of seeing as if with the eyes, only through a supernatural means such as in a dream, trance, or through a supernatural being, and one which often has religious, revelatory, or prophetic significance. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 291 g l o s s a r y voodoo from louisiana french, voudou or vodu, meaning gfetish. h a religion mainly practiced in the ca

THE GOD OF THE WITCHES

nd dates to thelate palaeolithic period (plate i. the figure is that of a man clothed in the skin of a stag and wearing on hishead the antlers of a stag. the hide of the animal covers the whole of the man's body, the hands and feet aredrawn as though seen through a transparent material; thus conveying to the spectator the information that thefigure is a disguised human being. the face is bearded, the eyes large and round, but there is some doubtwhether the artist intended to represent the man-animal with a mask or with the face uncovered.the horned man is drawn on the upper part of the wall of the cave, below and around him are representationsof animals painted in the masterly manner characteristic of the palaeolithic artist. it seems evident from therelative position of all the figures th

ssibly because thestag did not occur in those lands or was so uncommon as not to be of importance as a food animal.horned gods were common in mesopotamia, both in babylon and assyria. the copper head found in one ofthe gold-tombs at ur, is very early; possibly earlier than the first egyptian dynasty. it is about half life-size,and the style and workmanship show an advanced stage of metal-working. the eyes were originally inlaidwith limestone or shell for the white of the eye, and lapis lazuli for the iris. the head wears two horns, anumber which at a slightly later period would indicate that the wearer was an inferior deity; for, during manycenturies, the position of a deity in the babylonian pantheon was shown by the number of horns worn. thegreat gods and goddesses had seven horns, which

with animals, or holding a staff, but his special duty isto guard the door. he has a man's head with two horns, his body is human, and from the waist down he is abull. sometimes the legs appear to be human, but the hoofs are always clearly indicated, and the tail also is amarked feature. in short, he answers to the usual description of the christian devil in having horns, hoofs anda tail. but in the eyes of the early babylonians he was far from being a devil, and his image-sometimes thewhole figure, sometimes the head only-was worn as a charm against all evil and ill-luck. he was creditedwith great prophylactic powers; so much so that such charms were in use throughout babylonia. theevidence shows that the great seven-horned gods of the temples, who gave their special protection to theroy

s one of the first to raise his voice against the persecution by christiansof the heathen in their midst "as our witches are said to renounce christ and despite his sacraments: so doothe other forsake mahomet and his lawes".after the renunciation of his old religion the convert advanced to the actual admission ceremony, whichconsisted of baptism and marking. baptism was the less important part in the eyes of the members of the cultand was often omitted. it was, however, a rite which was in force before the introduction of christianity andhas therefore a definite bearing on the antiquity of the religion of the horned god. adult baptism, as recordedin the new testament, was apparently performed by immersion in a river, but the witch-baptism varied fromdipping the head in water to a mere spri

religion was falling into decay. in allreligions the god promises to the convert eternal life and eternal happiness in return for fidelity and service,but the promise of mundane help enforced by a written contract suggests a form of propaganda which couldonly have occurred when the religion was hard pressed for converts. the written contract was the mostimportant part of the admission ceremony in the eyes of the legal authorities who tried the witches; itappeared to give an air of finality to the whole transaction. occasionally, especially in france, one of thesewritten covenants fell into the hands of the inquisitors, unfortunately the exact wording is never given in therecords, the inquisitor preferring to make his readers' flesh creep by saying that "it was so horrible that onehad horro

as insweden[82, where "the diet they did use to have was, they said, broth with colworts and bacon in it,oatmeal, bread spread with butter, milk, and cheese" when the grandmaster provided the food the feastwas worthy of the giver, and if a rich member was the hostess the food was always of the best. thus elspethbruce[83] gave her fellow-members a goose in her own house, and found great favour in the eyes of themaster, partly on account of her good dinner, but also because she was "ane prettie woman. the lancashirewitches[84] had a simple method of providing for their feast, they merely took what they required from somelocal farmer "the persons aforesaid had to their dinners beef, bacon, and roasted mutton; which mutton wasof a wether of christopher swyers of barley; which wether was broug

led from one place to another. the most suggestive of the stories is that of the black goat,when it is remembered that this was the form in which the ancient god (in christian parlance, the devil) waswont to appear in france.in the entire history of rufus, more particularly in the stories of his death, it is clear that the whole truth is notgiven; something is kept back. if, however, rufus was in the eyes of his subjects the god incarnate, mandivine, who died for his people, the christian chroniclers would naturally not record a fact which to themwould savour of blasphemy, and the pagans, being illiterate, made no records.the date of rufus's death, august 2nd, seems significant; it is always emphatically called "the morrow oflammas. lammas, the 1st of august, was one of the four great fest

THE KEY TO THE MYSTERIES

t he know what is necessary for us? if we weep, let us offer him our tears; if we rejoice, let us turn towards him our smile; if he smite us, let us bow the head; if he caress us, let us sleep within his arms! our prayer will be perfect, when we pray without knowing whom we pray. prayer is not a noise which strikes the ear; it is a silence which penetrates the heart. 28 soft tears come to moisten the eyes, and sighs escape like incense smoke. one feels oneself in love, ineffably in love, with all that is beauty, truth, and justice; one throbs with a new life, and one fears no more to die. for prayer is the eternal life of intelligence and love; it is the life of god upon earth. love one another- that is the law and the prophets! meditate, and understand this word. and when you have underst

longs that strength invincible which changes not and decays never. thou art strong; by thy lovingkindness thou dost forgive in the moment of thy most burning wrath, and thou showest thyself long-suffering to sinners. thou art strong, and thy mercies, existing from all time, are upon all thy creatures. thou art the eternal light, that pure souls shall see, and that the cloud of sins will hide from the eyes of sinners. thou art the light which is hidden in this world, and visible in the other, where the glory of the lord is shown forth. thou art sovereign, and the eyes of understanding which desire to see thee are all 69 amazed, for they can attain but part of it, never the whole. thou art the god of gods, and all thy creatures bear witness to it; and in honour of this great name they owe th

ols. thou art the knower, and the ancient of the ancient ones, and knowledge has ever fed from thee. thou art the knower, and thou hast learned thy knowledge from none, nor hast acquired it but from thyself. thou art the knower, and like a workman and an architect thou hast taken from thy knowledge a divine will, at an appointed time, to draw being from nothing; so that the light which falls from the eyes is drawn from its own centre without any instrument or tool. this divine will has hollowed, designed, purified and moulded; it has ordered 70 nothingness to open itself, being to shut up, and the world to spread itself. it has spanned the heavens, and assembled with its power the tabernacle of the spheres, with the cords of its might it has bound the curtains of the creatures of the unive

78 it reconciles the living numbers of pythagoras with the monadic word of st. john<gospel legend itself is a macedoine of those of bacchus, adonis, osiris, and a hundred others, and that the mass, and christian ceremonies generally, have similarly pagan sources- o. m> so much, science and reason will agree. it is then in the eyes of reason and of science themselves the most perfect, that is to say the most complete, dogma which has ever been produced in the world. let science and reason grant us so much; we shall ask nothing more of them "god exists; there is only one god, and he punishes those who do evil" said moses "god is everywhere; he is in us, and the good that we do to me we do it to god" said jesus "fear"

on, on its side, examines dogma and finds it absurd. but, if it were not so, reason would understand it; if reason understood it, it would no longer be the formula of the unknown. 82 it would be a mathematical demonstration of the infinite. it would be the infinite finite, the unknown known, the immeasurable measured, the indicible named. that is to say that dogma could only cease to be absurd in the eyes of reason to become, in the eyes of faith, science, reason and good sense in one, the most monstrous and the most impossible of all absurdities. remain the objections of dissent. the jews, our fathers in religion, reproach us with having attacked the unity of god, with having changed the immutable and eternal law, with adoring the creature instead of the creator. these heavy reproaches ar

. working overtime. thus, because i was lazy yesterday, i had to do a double task to-day. q. what are we to think of those who impose on themselves voluntary sufferings? a. if they do so in order to overcome the brutal fascination of pleasure, they are wise; if to suffer instead of others, they are generous; but if they do it without discretion and without measure, they are imprudent. q. thus, in the eyes of true philosophy, religion is wise in all that it ordains? a. you see that it is so. q. but if, after all, we were deceived in our eternal hopes? a. faith does not admit that doubt. but philosophy herself should reply that all the pleasures of the earth are not 104 worth one day of wisdom, and that all the triumphs of ambition are not worth a single minute of heroism and of charity. sec

the nervous system, and thus produces the movements of the body. this light can dilate itself indefinitely, and communicate its reflections at considerable distances; it magnetizes the bodies submitted to the action of man, and can, by concentrating itself, again draw them to him. it can take all the forms evoked by thought, and, in the transitory coagulations of its radiant particles, appear to the eyes; it can even offer a sort of resistance to the touch. but these manifestations and uses of the plastic medium being abnormal, the luminous instrument of precision cannot produce them without being strained, and there is danger of either habitual hallucination, or of insanity. q. what is animal magnetism? a. the action of one plastic medium upon another, in order to dissolve or coagulate i

THE MAGICIAN S KABBALAH

ts a key letter to indicate that events cycle through growth, death, rebirth and growth again. tiphareth might be the top of one mountain, but is also the beginning of another climb altogether. chapter ten; netzach, the rose in the lamplight the sepher yetzirah deems netzach "the hidden intelligence, for it pours forth a brilliant splendour onto all intellectual virtues which are looked upon with the eyes of the spirit and the ecstasy of faith" in most readings, netzach is described as the seat of the emotions, partnering hod, the seat of the intellect. as the base of the positive pillar, and as the first of the sephiroth in the creative process below the veil of paroketh, netzach functions as nature's dynamo, storing and transmitting the explosion of chockmah sent to it from chesed, the s

THE MIDDLE PILLAR

path between the two extremes indicated. when actually performing the qabalistic cross it is well to face the east, the place of the rising of the sun. ths takes advantage of a prevailing symbolism which identifies the yechidah with enlightenment and wisdom, a spiritual concept always determined by and defined in terms of light. it is from the east that the light arises. standing motionless, with the eyes closed should that render the act of reflection easier, endeavor to contemplate the nature of the yechidah, that it is by definition, the quintessence of light, life, love, and liberty, and that these are the qualities of the essence of mind which is intrinsically pure. one very essential point constantly requiring recollection is that in the magical symbolism, as well as in that of psych

these pentagrams with his arm outstretched, his visualizing faculty must be active and alert. he must endeavor to imagine these four pentagrams as flaming figures of a the qabalisfic cross and the pentagram ritual 59 bluish-golden hue similar to that produced by igniting methylated spirit.23 after completing the physical tracing of the figure, he should be able to perceive by the mind's eye, with the eyes closed, the pentagrams flaming quite vividly in front of him. naturally ths requires much practice. and save for him begin whose faculty of visualization is here already very well developed, it is, unfortunately, a faculty not easily figure 3: come by. only exertion contin- lesser banishing pentagram. ual practice will develop ths. thus the first stage of the ritual is the visualization o

rises rapidly once more to the lungs where once more it is subjected to a silent vibration. the exhalation of the breath accompanies an audible vibration of the name. it also accompanies a gesture to be made which consists of two movements. the first is the placing of the left foot about six to twelve inches forward. the second is the raising of both hands to the side of the head, on a level with the eyes, and then flinging them forward as though to project a force emanating from within. as the arms are flung forward, the exhalation and powerful vibration aloud of the name takes place. this gesture is called the projecting sign. the visualized name should be perceived as going forward in space until it strikes as it were against the confines of the universe. here it gathers power, from the

he tension, and relax the forehead totally. feel and visualize your muscles as they relax. do this two or three times. after a brief period of time, inhale and tense the muscles of your face, squeezing your eyes shut. with your mind's eye, see your face contorted with muscular tension. then exhale. release the tension and imagine the muscles of your face slipping back into their natural pose with the eyes gently closed. repeat two or three times. next, inhale and tense the jaw and neck, clenching the teeth and pushing the tongue against the roof of the mouth. visualize your face with lips pressed firmly shut. then exhale and release the tension and let your jaw and tongue relax. repeat as before. now turn your attention to the shoulders and upper arms, tensing them as you inhale, using you

ng out from the center of your head. imagine yourself stimulating the flow of blood to the brain, relaxing the blood vessels there. you may be aware of a gentle tingling sensation. picture the blood vessels within the brain dilating enough to the art ofrelaxation 151 hold larger amounts of blood. this turns the brain pink, resulting in the sensation of warmth that you are experiencing. move on to the eyes, visualizing them as two balls held in place by muscles. imagine the muscles becoming enlarged as you channel more blood to the area. ths stimulates the feeling of warmth. then relax, imagining the eyeballs sinking back gently into their sockets. follow this procedure for the rest of the head-visualize the warming blood flowing into the blood vessels of the temples, cheeks, ears, nose, li

THE MOTHMAN PROPHECIES

e thirst, another symptom, is probably caused by something else. dehydration from exposure to intense low frequency (vlf) electromagnetic radiation. such radiation penetrates and dries every tissue. the mechanism the light flashes can be subjective, seen only by the percipient, or objective, seen by others and even photographable. the subjective flashes must be caused by radiation which by-passes the eyes and optical nerves and is received directly by the brain. objective flashes are masses of energy moving through the visible spectrum. witnesses whose minds are not tuned to the specific frequency of the flickering of the object are not affected, except by the actinic rays that may be emitted. when investigating multiple ufo sightings i am not concerned with the chance witnesses of an obje

THE NECRONOMICON SIMON VERSION

terrible igigi. his colour is the darkest black. his essence is to be found in lead, in the burnt embers of the fire, and in things of death and of antiquity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their wor

ear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behind the mountains of the scorpion. no word must be changed. these must not be shown to any but the properly instructed. to show them to anyone other is to ask the curse of ninnghizhida on yourself and upon your generations. the book maklu of the burnings: the exorcism of the crown of anu

e southern gate thee i invoke, angel, guardian against the urulu dread city of death, gate of no return! do thou stand at my side! in the names of the most mighty hosts of marduk and enki, lords of the elder race, the arra, do thou stand firm behind me! against pazuzu and humwava, fiends of the southwest winds, do thou stand form! against the lords of the abominations, do thou stand form! be thou the eyes behind me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from

ater of life she appeared before ereshkigal, mistress of death. ereshkigal screamed at her presence. ishtar raised up her arm. ereshkigal summoned nammtar the magician nammtar saying these words she spoke to him go! imprison her! bind her in darkness! chain her in the sea below the seas! release against her the seven annunnaki! release against her the sixty demons! against her eyes, the demons of the eyes! against her sides, the demons of the sides! against her heart, the demons of the heart! against her feet, the demons of the feet! against her head, the demons of the head! against her entire body, the demons the kur! and the demons tore at her, from every side. and the annunaki, dread judges seven lords of the underworld drew around her faceless gods of absu they stared fixed her with th

THE PATH OF KABBALAH

ays explain each part or property that we examine in different ways, though it will always be about the four phases of direct light. q: why is the light of wisdom the principal light and not the light of mercy? a: the light that extends from the creator is called the light of wisdom. it is written about it: form the light, and create darkness, meaning, the lack of the light of wisdom. that is why the eyes are the highest vessels of the partzuf and that is why it says that a bride whose eyes are beautiful needs no further examination, because the eyes are the highest degree of the guf (body) of the partzuf. the lowest and darkest part is malchut. it transfers light from itself to the eyes of the lower partzuf, which demonstrates the difference between the partzufim. q: who is a gentile and

ate where i understand that it is worthwhile to worship god. rather he should know that now the lord has fancied him, and for that reason he draws him near, which is the reason why he tastes a good flavor in the work. and he should be careful never to leave the domain of holiness, and say that there is another operating force besides the creator (but this means that the matter of finding favor in the eyes of the lord, or the opposite, does not depend on man himself, but everything depends on god. and man, with his external mind, cannot comprehend why now the lord likes him and after that he does not) and likewise when he regrets that the creator does not draw him near, he should also be careful not to be sorry for himself, for having been distanced from the creator, for by so doing he beco

be the meaning of the words: when a man regrets, the divine presence says: it is lighter than my head. and if man does not relate the sorrow at being distant from god to himself, he is saved from falling into the trap of the desire to receive for himself, which is the separation from holiness. the same applies when one feels somewhat closer to holiness, when he is happy at having merited favor in the eyes of the lord, he must say that the core of his joy is that now there is joy in the divine presence, from having being able to bring her private organ near her, and not send it away. and man rejoices at having been endowed with the ability to please the divine presence. and this goes by the same token, because joy that an individual feels, is but a part of the joy that the whole feels. and

THE ROSICRUCIAN MANIFESTOS

festation. wherefore if the unworthy cry and call a thousand times, or if they shall offer and present themselves to us a thousand times, yet god hath commanded our ears, that they should hear none of them: yea god hath so compassed us about with his clouds, that unto us his servants no violence or force can be done or committed; wherefore we neither can be seen or known by anybody, except he had the eyes of an eagle. it hath been necessary that the fama be set forth in everyone s mother tongue, because those should not be defrauded of the knowledge thereof, whom (although they be unlearned) god hath not excluded from the happiness of this fraternity, the which shall be divided and parted into certain degrees; as those which dwell in the city of damascus in arabia, who have a far different

his writings and characters are most necessary for all such things which are found out by men. although that great book of nature stands open to all men, yet there are but few that can read and understand the same. for as there is given to man two instruments to hear, likewise two to see, and two to smell, but only one to speak, and it were but vain to expect speech from the ears, or hearing from the eyes. so there hath been ages or times which have seen, there have also been ages that have heard, smelt, and tasted. now there remains yet that which in short time, honour shall be likewise given to the tongue, and by the same; what before times hath been seen, heard, and smelt, now finally shall be spoken and uttered forth, when the world shall awake out of her heavy and drowsy sleep, and wi

THE SHADOWED ONES

llen angels and the beauty of woman. these giants of the earth were intelligent, bold and strong among mankind. soon hungering for continued existence they taught them and the family of their wives the crafts which we were cultivating instinctually. no longer did many look at the beasts of nature as plagues and terrors, but they listened to their heartbeat and knew their feelings by the mirror of the eyes. 2 ii in transformation from those experienced -by dream and waking spirit-paths- in dreams tribes knew of my eye and the essence of light. the tribes who would not be embraced by us soon found that which we knew from the moment we awoke fear and hate. they sought to destroy us and our children, who grew angry and tasted their flesh and blood. in the rivers of spilt life did this bestial

hall adorn all paths with the crooked serpent guardian. 6 by this shall you dance the movement against the sun, by dreaming shall you embrace my bride and by waking adore the morning star who summons forth the sun. so it is done the widdershins dance of the circle -of the watchers and their times- let the initiate seek in the circle of azazel the angelick watchers, those who shower witch blood in the eyes of the brave and faithful bodies of man and woman. by noon when the sun is in its height does one seek shaitan called iblis in the south with the blade of cain do summon with thy heart the adversary who shall be met in the mirrored adobe of hades, of darkness and shadow gleam by midnight let the sun envenom your spirit, naked in spirit you are left to cloth yourself in serpent skin, to se

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

sighs unborn rise, touch and curl about thy heart; they spend pitiful love. lovelier pity, descend and bring me luck who am lonely and forlorn. h *w.e. henley, rodin in rime, vol. iii, p. 120. compare the following verse in swinburne fs poem, the centenary of the battle of the nile: the strong and sunbright lie whose name was france arose against the sun of truth, whose glance laughed large from the eyes of england fierce as fire whence eyes wax blind that gaze in truth askance. here gpiti h is a trochee; glovelier, h a spondee; gpity, h a trochee. the whole metre breaks up, as if the singer fs heart burst in despair. whilst in gbouches d fenfer h we find such lines as: from the long-held leash! the headlong, hot-mouthed girl *rodin in rime, vol. iii, p. 119. in which, as we read, we feel

winds its coils round the sleeping god, and hisses in his ear, gawake! h the god has fallen, the god is caught, caught and bound in the lusts of the manhood he assumed. no galilean is he to be crucified for his own or others f sins, and he wins his freedom at the price of charicles f liberty. nature breaks into a welcome chant of joy, the lovers are reunited, the men fs praise is for archais, and the eyes of the maidens are fixed on charicles. the tale is nearly ended, the lovers wend their way through the joyous throng midst song and chorus, then from the lips of archais rises: light and dark are wed together into golden weather: sun and moon have kissed, and built palaces star-gilt whence a crystal stream of joy, love fs eternal wine, is spilt *the tale of archais, vol. i, p. 24. such is

in! kiss me, between the music of our sighing, lightning and rain *alice, an adultery, vol. ii, p. 76. a curious conflict this etwixt love and fear, ghonour and lust, and truth and trust beguiled h; they wandered in the scented garden of man fs heart, and all their restraint was as ephemeral as the fleeting hour. gand when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. h (n.b. husband: neither church nor registry office is mentioned) linked in the tiny shelf upon the ship, my blind eyes burned into her mild ones: limbs twined to each other while fine dew bedims their quivering skins: lip fastened unto lip: whol

thus to venus: ah, if pure love could grow material! there are pure women! and this is her answer: there you make me laugh! remember. i have known such. but besides you ask hot snow and leaden feather-flights *tannhauser, vol. i, p. 237. which contains a great truth, namely, that platonic love is no love at all. an affection it may be, but love it cannot be if it dare not see its form mirrored in the eyes of a loving woman. its failure in the end is a certainty; certain ascetics may compel their wills to conquer their natures, but men as a whole cannot. certain maniacs such as origen may emasculate themselves for the kingdom of god, but the great human masses will let the kingdom of god go to the devil, if a pretty pair of lips is in question. not for long in any case can we change our nat

all the sexual crimes and sexual ills of the present day. when mankind has grasped the fact that its organs of reproduction are no more disgusting than its organs of respiration, it will then have grasped a greater truth than all philosophies have ever promulgated, than all religions have ever revealed. gand they were both naked, the man and his wife, and were not ashamed h: this is virtue. gand the eyes of them both were opened, and they knew that they were naked h: this is vice. know thyself, be thyself, honour thyself, are the three greatest commandments we can follow. this truth, universal and in its totality, crowley thunders forth midst sunshine and lightning. if, it is good to kiss, then is it also good to know where kisses may lead to. we have already seen them rising upward from

desert-wind; the tinkling of the camel fs bell *the kasidah. r. burton. this beauty of death as the releaser from the temptations of life, is finely drawn by the subtle pen of aleister crowley. death is no longer the grubslimed skull, about whose sticky lips buzz the blue blow-flies of decay; but rather a divine goddess, whose arms are ever about us, and whose kiss is the kiss of a mother closing the eyes of her child in gentle sleep: i died the moment when you tore away the bleeding veil of my virginity. the pain was sudden. and the joy was long. persists that triumph, keenly, utterly! write, then, in thy mysterious book of song: gdeath chisels marble where life moulded clay. h *the temple of the holy ghost, vol. i, p. 182. and again: dim winds shall whisper echoes of our slow ecstatic br

here breathes a perfume which no breezes waft away: there food is always savoured and never eaten: there are embraces which never ask to end c some-times, o god, you create a stale of soul in me so extraordinary, and you fill me with so intimate a joy, that, if it lasted, all life would be different c who shall understand, who shall express god? what is it that comes thus by moments to shine into the eyes of my soul and make my heart beat with fear and love? it is something quite other than myself, and for this reason i am frozen with terror; it is something identical with myself, and therefore i am kindled with love *st. augustine, confessions, vii, ix, x. similarly john tauler writes: the more the bridegroom loves the bride, the more bitter will be the cup he gives her to drink. gthe cup

THE TAROT OF C C ZAIN

unted by a globe. this is essentially a phallus, and indicates the perpetual action of creative energy upon all things born or to be born. in her left hand she carries an eagle, the symbol of fruitfulness and of the heights to which the flights of the spirit can raise itself through the emotions engendered in union. the seat upon which she rests is covered with eyes, indicating that through union the eyes of the soul have been opened to a knowledge of good and evil. this ensemble pictures, in terms of universal symbolism, generation, gestation, and universal fecundity. the sovereign--arcanum iv. in divination, arcanum iv may be read as realization. arcanum iv is figured by a man; on his head a sovereign's helmet. he is seated upon a cubic stone; his right hand raises a scepter surmounted b

lion, symbol of the force over which she rules; and a sphinx, symbol of the passage of time which enables her to manifest. above is a winged turtle, symbol of the repentance which may bring forgiveness. at the back is a divine messenger, signifying that the justice of god will be the final judge of the justice of men. the sword is here a sign of protection to the good and a menace to the wicked. the eyes of justice are covered with a bandage to show that she weighs and strikes without taking into account the conventional differences that men establish for themselves. the sage- arcanum ix. in divination, arcanum ix may briefly be read as wisdom or prudence. arcanum ix is figured by an old wanderer leaning on a staff and carrying before him a lighted lamp which he half conceals behind his m

THE WITCH CULT OF ZOS VEL THANATOS

a green substance like tenuous seaweed began to invade the room, particularly obscuring the objects it contained. it resembled a coiling mass of vapor, which slowly congealed in a definite shape. it gained more and more substance with each successive moment until the terrified dabblers panicked and begged spare to banish it. before it faded, however, they saw a vast face peering out of the mist; the eyes of it were like pools of black and burning oil. spare died in 1956, in a basement flat in brixton, in poverty and obscurity. the essence of sorcery through this method draws lines of mental danger to those who normally should be of sound and strong mind, for even an obsession weakness, if preyed upon by such elementals, could aid to madness and failure. the emphasis of shamanistic magick

THE SECRET RITUALS OF THE OTO

on, you behold an altar, veiled. beneath this veil are three sacred symbols, a square, a circle, and a triangle. upon these are three (3) and 8 letters, wherein are many mysteries concealed, while the whole forms the s. and m.n. of t.t.a.l.g.m.h. i now proceed to confer upon you the secrets of this degree. first is the p.s. given by &c. it alludes to the p. of your o, and also to the shielding of the eyes from the brilliance of the word. second is the reverential sign, or sign of adoration given by &c, as if overcome by adoration and ecstasy. third is the sign of admiration or thanksgiving, given by &c. fourth is the monitorial sign, given by r.h. on h; h-d on l.h.47 in allusion to the weariness of heart and file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p

llusion to the weariness of heart and file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (17 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. brain which must suffer in our search for the word. fifth is the fiducial sign, given by &c, and sweeping the hand down and back, as if tearing down a veil (done) behold in silence and adore! blessed are the eyes that have beheld the ineffable (z. h. p. communicate the word as in opening) listen in silence and adore! blessed are the ears that have heard the invisible! you will now retire by seven steps, halting and bowing at the 3rd, 5th and 7th, after which you will take your seat in this l. of p. and attend to the lecture. the lecture closing iv (lodge of perfection) the mystical lecture i broth

THE HOLY BIBLE KING JAMES VERSION

in the midst of the garden, god hath said, ye shall not eat of it, neither shall ye touch it, lest ye die. 3:4 and the serpent said unto the woman, ye shall not surely die: 3:5 for god doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. 3:6 and when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 3:7 and the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons. 3:8 and they heard the voice of the lord god walking in the garden in the cool of the day: and adam

imagination of the thoughts of his heart [was] only evil continually. 6:6 and it repented the lord that he had made man on the earth, and it grieved him at his heart. 6:7 and the lord said, i will destroy man whom i have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that i have made them. 6:8 but noah found grace in the eyes of the lord. 6:9 these [are] the generations of noah: noah was a just man [and] perfect in his generations [and] noah walked with god. 6:10 and noah begat three sons, shem, ham, and japheth. 6:11 the earth also was corrupt before god, and the earth was filled with violence. 6:12 and god looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth

come, say of me, he [is] my brother. 20:14 and abimelech took sheep, and oxen, and menservants, and womenservants, and gave [them] unto abraham, and restored him sarah his wife. 20:15 and abimelech said, behold, my land [is] before thee: dwell where it pleaseth thee. 20:16 and unto sarah he said, behold, i have given thy brother a thousand [pieces] of silver: behold, he [is] to thee a covering of the eyes, unto all that [are] with thee, and with all [other] thus she was reproved. 20:17 so abraham prayed unto god: and god healed abimelech, and his wife, and his maidservants; and they bare [children] 20:18 for the lord had fast closed up all the wombs of the house of abimelech, because of sarah abraham s wife. 21:1 and the lord visited sarah as he had said, and the lord did unto sarah as he

d before the rods, and brought forth cattle ringstraked, speckled, and spotted. 30:40 and jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of laban; and he put his own flocks by themselves, and put them not unto laban s cattle. 30:41 and it came to pass, whensoever the stronger cattle did conceive, that jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods. 30:42 but when the cattle were feeble, he put [them] not in: so the feebler were laban s, and the stronger jacob s. 30:43 and the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses. 31:1 and he heard the words of laban s sons, saying, jacob hath taken away all that

the land of egypt in the seven plenteous years. 41:35 and let them gather all the food of those good years that come, and lay up corn under the hand of pharaoh, and let them keep food in the cities. 41:36 and that food shall be for store to the land against the seven years of famine, which shall be in the land of egypt; that the land perish not through the famine. 41:37 and the thing was good in the eyes of pharaoh, and in the eyes of all his servants. 41:38 and pharaoh said unto his servants, can we find [such a one] as this [is] genesis page 24 a man in whom the spirit of god is? 41:39 and pharaoh said unto joseph, forasmuch as god hath shewed thee all this [there is] none so discreet and wise as thou [art] 41:40 thou shalt be over my house, and according unto thy word shall all my peop

n unto me, tarry not: 45:10 and thou shalt dwell in the land of goshen, and thou shalt be near unto me, thou, and thy children, and thy children s children, and thy flocks, and thy herds, and all that thou hast: 45:11 and there will i nourish thee; for yet [there are] five years of famine; lest thou, and thy household, and all that thou hast, come to poverty. 45:12 and, behold, your eyes see, and the eyes of my brother benjamin, that [it is] my mouth that speaketh unto you. 45:13 and ye shall tell my father of all my glory in egypt, and of all that ye have seen; and ye shall haste and bring down my father hither. 45:14 and he fell upon his brother benjamin s neck, and wept; and benjamin wept upon his neck. 45:15 moreover he kissed all his brethren, and wept upon them: and after that his br

e land of canaan in the way, when yet [there was] but a little way to come unto ephrath: and i buried her there in the way of ephrath; the same is bethlehem. 48:8 and israel beheld joseph s sons, and said, who [are] these? 48:9 and joseph said unto his father, they [are] my sons, whom god hath given me in this [place] and he said, bring them, i pray thee, unto me, and i will bless them. 48:10 now the eyes of israel were dim for age [so that] he could not see. and he brought them near unto him; and he kissed them, and embraced them. 48:11 and israel said unto joseph, i had not thought to see thy face: and, lo, god hath shewed me also thy seed. 48:12 and joseph brought them out from between his knees, and he bowed himself with his face to the earth. 48:13 and joseph took them both, ephraim i

TRUE HISTORY OF WITCHCRAFT

ay inculcate; the animal sticks to his subconscious ideas" aleister crowley the confessions "as attunement to psychic (occult) reality has grown in america, one often misunderstood and secretive branch of it has begun to flourish also- magical religion" j. gordon melton institute for the study of american religion, green egg, 1975 "curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din" liber al vel legis 3:50- 53 "if you are on the path, and see the buddha walking towards you, kill him" zen saying, paraphrased slightly "previously i never thought of doubting that there were many witches in the world; no

TURNER ROBERT ARBETEL OF MAGICK

re lawful for man to know, and to use them without offence unto god. amen. 7 the first septenary of aphorisms. the first aphorism. whosoever would know secrets, let him know how to keep secret things secretly; and to reveal those things that are to be revealed, and to seal those things which are to be sealed: and not to give holy things to dogs, nor cast pearls before swine. observe this law, and the eyes of thy understanding shall be opened, to understand secret things; and thou shalt have whatsoever thy minde desireth to be divinely revealed unto thee. thou shalt have also the angels and spirits of god prompt and ready in their nature to minister unto thee, as much as any humane minde can desire. aphorism 2. in all things call upon the name of the lord: and without prayer unto god throug

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

in couples, turned back to back, or sometimes in round, till turning their backs towards the centre of the dance, the girls and women each holding by the hand their demons, who teach them movements and gestures so lascivious and indecent that they would horrify the most shameless woman in the world; with songs of a composition so brutal, and in terms and words of such license and lubricity, that the eyes become troubled, the ears confounded, and the understanding bewitched, at the appearance of so many monstrous things ill crowded together. the women and girls with whom the demons choose to have connection are covered with a cloud, to conceal the execrations and ordures attached to these scenes, and to prevent the compassion which others might have on the screams and sufferings of these p

TYSON DONALD NEW MILLENNIUM MAGIC

are pronounced dead of heart failure or stroke or seizure. or they may be found in a coma or catatonic state. one can only try to imagine the horror, called up from the darkest depths of the subconscious, that causes such conditions. magic cannot be half real and half illusion. if power is to be gained inside the circle, it must be given up outside. if the angels of light are rendered tangible to the eyes of the magus, then he or she will also, perforce, be able to see the demons of the pit in all their loathsome detail. if the magus seeks to extract the good out of the art, he or she must also learn how to deal with the evil. in short, if the circle works at all, it works on both sides. all too often the talented beginner will succeed in pumping some measure of energy into the circle and

magus to see the universe truly. when it is perceived as it is, it can be more usefully manipulated. that the magus has the power to manipulate the universe is without question. he or she has manipulated it from birth by creating a unique personal world of forms and concepts. but to shape it in a way apart from the dictates of society, to change it in a magical way, the magus must see again with the eyes of a newborn child and not cry out. a phrase often used by popular occultists is "to raise one's level of awareness" like most clichks, it has meaning hidden beneath its surface. the magus must lift his or her viewpoint out of the hole he or she has dug around the self and elevate it into the sky to gaze with new eyes upon the wider world. the beginning of this process is for the magus to

is or her viewpoint out of the hole he or she has dug around the self and elevate it into the sky to gaze with new eyes upon the wider world. the beginning of this process is for the magus to realize that he or she alone has created with the will both inside and outside, and that there is no real distinction between them. the sensations that begin within the flesh and those that originate through the eyes both report on forms other than the self. the body is not the self, because the magus can regard it as though it were a tree or rock. he or she can feel its heart pump, see its fingers move, and hear its voice speak. the feelings are not the self for the identical reason. the magus can observe their operation as things apart. when the body stumbles and falls, the magus becomes annoyed. th

that touched the object looked upon. only when science began to analyze the nature of light was this idea displaced and ridiculed. the eye was then seen as a passive receptacle, a kind of window through which light entered. the poet and mystic william blake wrote: this life's dim windows of the soul distorts the heavens from pole to pole and leads you to believe a lie when you see with, not thro, the eyes blake knew that passive seeing is a pernicious delusion; and that if human beings believe themselves detached from the things they look upon, they must also believe many other fictions destructive of the truth. the view of science is most useful in scientific matters. but in magic the old view is of more practical value. in magic the eye is an organ of immense power. through it individual

mind is so strongly governed by habit, it is useful to make habit work for the magus rather than to fight against it. in the human body, the microcosm, the planetary forces are represented by seven imaginary centers located along the axis of the spine. in the east these cen- ters are called chakras. they are found, roughly speaking, at the crown of the head, on the brow between and slightly above the eyes, at the pit of the throat, in the cen- ter of the chest near the heart, at the solar plexus, in the pit of the stomach just below the navel, and at the perineum. depending on which of these centers the magus chooses to consider as the point of self, his or her personal universe will be colored and influenced by a certain bias of forces. none of the chakras is the true point of self-r rath

decagram might be said to be the symbol of modern times. perhaps the most useful numerical division for understanding what the hen- decagram means is 9+ 2= 11. this can also be written 3+ 4+ 4= 11, which gives a different emphasis. both equations show the trinity manifesting on the physical circle as duality. creation is seen as a hostile balance of good and evil. this is the world viewed through the eyes of the persian mystic zoroaster, who saw it as the divided kingdom of ahura mazda (ormazd) and angra mainyu (ahriman, two equally powerful and independent gods. zoroaster has ahura mazda say: table of hendecagram w ci 0 demon function substance disorder i baphomet behemoth lucifuge leviathan zephas belphegor ashtaroth beelzebub asmodeus lilith abbadon idolatry blasphemy pride envy anger s

brains of their defeated foes to gain their cleverness and courage, the modern adept takes into him or her- self the essence of a spirit so that he or she can harness the virtues of that entity for purposes of ritual work, or to promote personal evolution of the soul. for example, if the magus faced a difficult mathematical problem, he or she might invoke thoth and contemplate the problem through the eyes of the egyptian 1. stand in the outer temple before the altar faci g south (the golden dawn say west-this is a matter of the magical system eing followed) with your hands at your sides and your feet together. d' god of learning. if it were necessary for a female adept to dominate a social function, she might invoke aphrodite, greek goddess of love and beauty; a male might invoke apollo fo

TYSON DONALD SOUL FLIGHT

on all levels. the astral world is not some alien or distant land; it is present in each of us every moment of every day of our lives. to enter it, we need only alter our level of consciousness. then we discover to our delight that we have no need to travel out of ourselves because we were there within the astral landscape all along, but did not know it. astral projection is a process of opening the eyes inward. it is attainable by everyone, because everyone possesses the astral world within themselves. what was accomplished by the soul flights of shamans thousands of years ago can be experienced today. whether or not an individual claims that birthright depends on expectation, belief, and persistent practice. no one can prevent you from entering the astral world if you are determined to

. at other times, it was a wolf with burning eyes, a lion, a giant serpent, or a bear that reared up on its hind legs. these visions caused the boy to scream at the top of his lungs, but the moment his mother entered his bedroom, the apparition vanished and things "came right" again- 107. fox, 19. 108. ibid, 20-1. 92 soul flight the most interesting of these apparitions involved a fairy, which to the eyes of the young fox looked like a garden gnome. he described it as "a funny little fellow dressed in brown" that climbed up on his bed with a reassuring smile and pointed to a nearby screen, in which a bright circle of light appeared. within this circle, the mist cleared to reveal the scene of a farm, in bright colors, with all the animals moving as in life. a woman in a blue dress waved her

as a curtain is drawn aside, and seeing the 'within' of the symbol before you."141 regardie described a technique that relied on retinal fatigue and generating opposite -what were known in the golden dawn as "flashing-colors. first, the experimenter stares at the tattwa under good lighting conditions, then shifts his gaze to a white sheet of paper or to a white wall. the color fatigue produced in the eyes by the strong colors of the tattwa symbol has the effect of generating the visual impression of opposite colors as a temporary, fading afterimage when a blank white surface is viewed. for example, staring at the all-yellow prithivi of prithivi tattwa card will generate the vision of a mauve square when the gaze is shifted to a white surface. the eyes are closed, and the afterimage in its

ord of the forties: the eighties cower before me& are abased i will bring you to victory &joy: i will be at your arms in battle& ye shall delight to slay. success is your proof; courage is your armour; go on, go on, in my strength &ye shall turn not back for any. i am in a secret fourfold word the blasphemy against all gods of men. curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din.176 the reference to the "warrior lord of the forties" needs no explanation. remember, this book was psychically received by crowley in 1904, long before the second world war and the detonation of the atomic bomb in the 19

h tiny dust motes that dance and shimmer as though caught in a beam of sunlight. i have seen this myself during astral projection. it is very distinct. the air itself seems composed of minute discrete particles, giving it a kind of sandy texture to the visual perception. it is sometimes possible to observe a similar effect in a room at advanced twilight before the lights have been turned on, when the eyes are fully adapted to the dimness, except that during astral projection the air seems to glow golden. as for the radio being turned on, the most obvious explanation is that bender turned it on himself during his period of projection, in the same way a person sleepwalking will perform various actions with no knowledge, after waking, of having done them. the radio set to static served as a k

he became dizzy, his head started to ache, and his forehead above his eyes felt puffy. as he stumbled over to the bed and threw himself across it, his body grew very cold. he reported that the room seemed to grow dark, yet he was still able to see. three men dressed in black appeared, floating about a foot above the surface of the floor. bender felt his body become lighter, and his fear departed. the eyes of the three suddenly lit up as they communicated with him telepathically. vanishing metal talisman informing bender that he had been chosen to receive their revelations, they gave him a piece of metal with which he could summon them if he wished to communicate with them. bender put the piece of metal-which he described as hard, light, and shininginto his "locked box" for the night; it wa

he influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united" 7. netzach (victory) divine name: ihvh tzabaoth (lord of hosts) archangelic name: haniel correspondence: venus "the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of the intellect, and by the contemplation of faith" 8. hod (glory) divine name: elohim tzabaoth (god of hosts) archangelic name: michael correspondence: mercury "the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah, magnificence, from which eman

TYSON DONALD THE MAGICAL WORKBOOK

eads that may melt in the heat from the candle flame, or light pins without weighted heads that may droop down and become embedded in the side of the candle. the pin or nail should drop out cleanly. this exercise is best done is a dim room so that the attention naturally gravitates toward the brightest object, the flame. however, if the room is completely dark, the glare from the flame may strain the eyes and cause them to water. a level of ambient light in the room equivalent to early twilight works best. outward concentration 111: water boiling p osition a plain chair without arms from four to six feet away from your kitchen stove. put a small amount of water into a whistling kettle and set it on a burner of the stove to boil. sit in the posture described in previous exercises, with your

ls of your palms gently over your eyes so that you can feel the warmth on your closed eyelids. draw your hands slowly down as though sliding off a mask. open your eyes, stretch your body, and go about your usual day. commentary it is possible to achieve a considerable degree of success with this exercise. it should be practiced with restraint. in daily life it would be rude to stare directly into the eyes of another person, and would arouse hostility in the mind of that person that would partially block the projection of your will, but a news anchor is especially vulnerable since he or she cannot look away from the camera, and cannot put on a mask of anger or hostility. on the contrary, a person reading the news live must always maintain an open, neutral expression, and this invites the ra

dvanced in front of the left a little more than the length of the foot itself, both heels pressed firmly to the floor; the body leaning forward at an angle; the arms pointing stiffly to the front with the hands extended palm down and the thumbs and index fingers touching along their lengths; the head inclined forward and down, so that the rays projected from under the lowered eyebrows extend from the eyes along the forearms and over the backs of the hands to focus upon the object. the resonant sound of the name expands from your lips to fill your aura, and sets it vibrating in sympathy. your hardened aura acts like a reflector, and concentrates the energy of the sound back into your heart-center, where it rebounds along the ray of your will outward from your body through your eyes and fing

front of the chest is a version of the sign of the enterer, also called the sign of horus, the projecting sign charging an object 101 and the attacking sign. when the forearms are crossed over the heart-center to form an x, the posture is very similar to the sign of osiris &sen. crowley was especially fond of using the sign of the enterer for projecting occult power. he advised that the rays from the eyes be directed along the thumbs. the hand gesture illustrated by israel regardie in his golden dawn shows the extended hands turned inward palm to palm, with the thumbs on top and the fingers inclined upward at a slight angle. the palms do not appear to touch, but this is unclear in the illustration. i have experimented with various hand positions, and have found that the greatest force is p

as if he stamped upon the earth and the earth quaked and rocked beneath him. standing as before described, in the form of the god, and elevating the mind to the contemplation of kether, take the step like a stroke with the foot, bring the arms up above the head as if touching the kether, and as the step is completed bring the hands over the head forwards. thrust them out direct from the level of the eyes horizontally-arms extended, fingers straight, palms downwards, the hands directed towards the object it is wished to charge or to affect. at the same time, sink the head till the eyes look exactly between the thumbs. in this way, the rays from the eyes, from each finger and from the thumbs, must all converge upon the object attacked. if any of them dsperse, it is a weakness. thus performe

heel of the left foot should remain firmly planted on the floor-when the left heel is raised the stance is much weaker, as any student of the eastern martial arts will testifjr. the heels ground the practitioner to the manifest force of the earth-elevation of the heel symbolically represents spiritualization. the head should be brought forward and lowered between the biceps so that the gaze from the eyes extends along the tops of the forearms and over the fingertips. the eyes, arms, and fingers must all be aligned. he technique i have described for combining the vibration of names of power with the projecting sign is slightly different from that presented in the teachings of the golden dawn, where it is called the vibratory formula of the middle pillar (see golden dawn, sixth edition, pag

f the desired kind as strongly and quickly as possible, then to separate yourself from the object, severing all links with it, so that this force cannot rebound and be dissipated, but must remain within the object. the x formed by the forearms across the heartcenter in the sign of osiris risen constitutes an effective barrier against this reflux of force. it is to further prevent this reflux that the eyes are closed at the end of the exercise. it is not enough to charge an object, you must charge it with a specific potency suitable to your purpose. divine names of power should be used when employing this vibratory formula. the four names given in the previous exercise embody the qualities of the four elements. their golden dawn associations are: iiivh-air, adonai-fire, eheieh-water, agla-e

TYSON DONALD THE POWER OF THE WORD

spirit will obey. some magicians make the mistake of assuming that it is necessary only to voice the name of some powerful spiritual being in order to use the authority of that being. this was the error of the jewish exorcists who went around driving spirits from the possessed in the names of jesus and the apostle paul, until one day the demon in a man they were exorcising looked at them through the eyes of the possessed and said "jesus i know, and paul i know; but who are ye (acts 19:15. we can only imagine the expression on the faces of the exorcists as they stared at one another, an instant before the demon tore their clothes off and beat them to within an inch of their lives, but it surely ranks as one of the most amusing scenes of the bible. assuming the christ-form 1 49 these exorci

the magician assumes the visage of christ "behold the face of your god" the magician tells them, meaning the features of christ that overlay his or her own features. this is the only reason the heavens of the aethers will pay attention to the magician. as a mere human being, the magician is under the authority of the heavens; as the messiah incarnate, the heavens fall under his or her authority. the eyes of god are the sun and moon, the "brightness of the heavens" in astrology, these are called the great lights, to distinguish them from the lesser lights, the planets. many egyptian gods, such as ra, horus, and ptah, possessed the sun and moon for eyes. the sun is the right eye and the moon the left eye of god. the heavens are only fulfilling their appointed function in vexing the earth. w

UNLEASHING THE BEAST

of deviations. under the protective cover of "medical nomenclature" and with the "posture of moral outrage" victorian readers "could indulge in this 'medicoforensic' peep-show of sexual hyperaesthesia, paresthesia, aspermia, polyspermia, spermatorrhea, sadism, masochism, festishism, exhibitionism, psychic hermaphroditism, satyriasis and nymphomania."xxxvii among the most sinister perversions, in the eyes of many victorian authors, were those that confused the religious and sensual spheres. british middle and upper class sensibilities of the late 19th century insisted on the proper separation of religion and sexuality: excessive religious celibacy and sexual licentiousness were both considered destructive perversions. only the married life offered the via media between celibacy and licenti

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

alisman was sculptured in relief a figure of horus the child (harpokrates, standing on two crocodiles, holding in his hands figures of serpents, scorpions, a lion, and a horned animal, each of these being a symbol of an emissary or ally of set, the god of evil. above his head was the head of bes, and on each side of him were: solar symbols, i.e, the lily of nefer-tem, figures of ra and harmakhis, the eyes of ra (the sun and moon, etc. the reverse of the stele and the whole of the base were covered with magical texts and spells, and when a talisman of this kind was placed in a house, it was supposed to be directly under the protection of horus and his companion gods, who had vanquished all the hosts of darkness and all the powers of physical and moral evil. many examples of this talisman ar

he spell was directed against the poison of apep, and was to be recited over anyone who was bitten by a snake. when uttered by horus it made apep to vomit, and when used by a magician properly qualified would make the bitten person to vomit, and so free his body from the poison. the next spell is directed to be said to the cat, i.e, a symbol of the daughter of ra, or isis, who had the head of ra, the eyes of the uraeus, the nose of thoth, the ears of neb-er-tcher, the mouth of tem, the neck of neheb-ka, the breast of thoth, the heart of ra, the hands of the gods, the belly of osiris, the thighs of menthu, the legs of khensu, the feet of amen-horus, the haunches of horus, the soles of the feet of ra, and the bowels of meh-urit. every member of the cat contained a god or goddess, and she was

WESTERN MANDALAS OF TRANSFORMATION SR AL

we do not need to consciously understand what is working on what for the technique to be effective. dr. case never advocated shining colored lights on specific body parts; rather, he suggested immersing oneself in the color completely in the imagination through the after-image. in the case of the rainbow meditation or the chakra meditation, the whole body is infused with the desired color through the eyes and the imagination. this is an important distinction from attempting to direct color to a specific area. although traditional medicine presently refuses to direct sufficient attention to the curative properties of sound and color, there is a large body of accumulating evidence that much of what was thought by the ancient esoteric philosophers from pythagoras to paracelsus is beginning to

WHO ARE THE DRACONIANS

lian agenda/who are the draconians.htm (24 of 68 [8/25/2000 17:19:58] and could walk through the walls. they "glow" an electrical blue/greenish color, like some kind of aura. the head is similar to the reptilian humanoids on the tv program "babylon 5. the head was more cone shaped, like the "yeti" kind of have. in fact, the reptoids are built like big foot. the one has scales, the other has hair. the eyes are "slit" serpert-like. very strange "flame-like" and flickery. three fingers and an opposing thumb. with claw-like talons(on fingers and feet. a small tail. large scales, like a "breast plate" on the chest. the scales were smaller where the body is flexible, like around the elbow. the scales were like a snake. i guess that is why some call them "the serpent race. the scales were mostly

hibernating or in suspended animation. as a species, they are well suited for space travel due to their ability to hibernate. these reptoids have scales which protect them from moisture loss. they have no sweat glands. the scales [scutes] are much larger on their backs, making the skin waterproof. the scales elsewhere on the body are more flexible. they have three fingers with an opposing thumb. the eyes are catlike and large. they have twin nostrils at the end of a short stubby muzzle. they are mostly meateaters. the mouth is more like a slit [lipless, but they have teeth which are differentiated into incisors, canines, and molars. they average from 6 to 7 feet in height. the reptilian [amphibian] humanoids have been interacting with earth for ages. many contactees and abductees repeated

..dark..somewhat 'oily' but with the feeling of 'scales..the odor he emits is putrid..he is not wearing any clothing, but there is something on his chest that reminds me of 'armor' but it seems to be a natural protection and not a material addition "face and head: the size of the head is in proportion to the body..there is no hair..there is a large ridge or flap of skin on the forehead just above the eyes, extending across the brow..the eyes are yellow-gold and 'glow..slightly almond-shaped with the pupils vertical slits..the nose and mouth protrude slightly giving the appearance of "snout-like..the teeth are pointy..the ears are over-sized in proportion to the head and the tips extend above the head and come to a point" case file #31 from: todd jumper, co-founder of eaglenet it was the th

WICCA WITCHCRAFT TODAY

o beat the cross did so because it had been the instrument of bitter pain and anguish to our lord. can this explanation have been inserted to explain and justify a ceremony of kissing and beating, or of defiling the cross, such as it was alleged that the templars performed? the high history was written about 1220; it seems to show that the then ceremony was old and had a legitimate explanation in the eyes of those who took part in it. the writer was probably a templar priest or someone who knew and approved of their practices, and possibly wished to explain away any rumours which had been spread. it has occurred to me the witches have a rite which involves kissing and then beating an object, with the intention of charging it with power. it is not a cross and they do not speak or think of i

d put it on his own leg, saying 'honi soit qui mal y pense' the mid-victorians, to whom a garter was slightly naughty, made pretty christmas cards of the 'blushing countess; but ladies of those times, and this lady in particular, were hard-boiled; it took more than a garter to make them blush. the king's quickness saved the situation and placed him almost in the position of their incarnate god in the eyes of his more pagan subjects. this was followed by the foundation of an order of twelve knights for the king and twelve for the prince of wales, i.e. twenty-six members in all, or two covens. froissart's words imply that edward perfectly understood the underlying meaning of the garter, for he says 'the king told them it should prove an excellent expedient for uniting not only his subjects o

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ent therein. twas then she sang the fifty quatrains to bran, while the host heard her, and all beheld the woman. and she said: a branch of the apple-tree from emne i bring, like those one knows; twigs of white silver are on it, crystal brows with blossoms. there is a distant isle, around which sea-horses glisten: a fair course against the white-swelling surge, four pillars uphold it. a delight of the eyes, a glorious range, is the plain on which the hosts hold games: coracle contends against chariot in the southern plain of white silver. pillars of white bronze under it glittering through beautiful ages. lovely land throughout the world s age, on which the many blossoms drop. an ancient tree there is with blossoms, on which birds call the canonical hours. tis in harmony it is their wont to

dedness, and hence they forget to think enough about their souls and their god. their motto seems to be money, money, get money, get rich, and be a gentleman. with this sentiment, they fly about in every direction, like a swarm of bees, in search of the treasure that lies so near their hearts. peter jones, or kahkewaquonaby( sacred waving feathers, ojibwe 263 cities the sight of your cities pains the eyes of the red man. but perhaps it is because the red man is a savage and does not understand. there is no quiet place in the white man s cities, no place to hear the leaves of spring or the rustle of insects wings. perhaps it is because i am a savage and do not understand, but the clatter only seems to insult the ears. the indian prefers the soft sound of the wind darting over the face of th

ion from the very beginning has been based on one monstrous fallacy! we have been talking purely on a moral level you originally complained that i gave you free will, and raised the whole question as to whether i should have. it never once occurred to you that i had absolutely no choice in the matter. mortal: i am still in the dark! god: absolutely! because you are only able to look at it through the eyes of a moralist. the more fundamental metaphysical aspects of the question you never even considered. mortal: i still do not see what you are driving at. god: before you requested me to remove your free will, shouldn t your first question have been whether as a matter of fact you do have free will? mortal: that i simply took for granted. god: but why should you? mortal: i don t know. do i h

go around the world to count the cats in zanzibar. henry david thoreau infinite diversity in infinite combinations. vulcans of star trek walk down that lonesome road all by yourself. don t turn your head back over your shoulder and only stop to rest yourself when the silver moon is shining high above the trees. james taylor truth he who speaks the truth must have one foot in the stirrup. turkish the eyes believe themselves, the ears believe others. egyptian the story is only half told when one side tells it. icelandic being a sufi is to put away what is in your head imagined truth, preconceptions, conditioning and to face what may happened to you. abu said. he uses statistics as a drunken man uses lamp-posts, for support rather than illumination. andrew lang. all great truths begin as bla

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

remove the suet which was unlawful food; as pork is. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott three acolytes must attend the high priest when he went in to worship; one at his right, one at his left and one had to hold up the gems on the train of his vestment. there are three parts of a man. the father gives the white parts, bones, nails, brain and the whites of the eyes; the mother gives the red parts, skin, flesh, etc. while god gives the breath, soul, mind and senses. the sanhedrin could order as a punishment three degrees of excommunication--separation for an undefined time, exclusion for 60 days, and execration for 30 days. moed katon, 17.1. the name of adam is of three letters, a, d and m: these are the initials of adam, david and messiah, and the s

ings seen, body, interval, magnitude, color, motion and permanency. there are seven inflections of the voice, the acute, grave, circumflex, rough, smooth, the long and the short sounds. the hand makes seven motions; up and down, to the right and left, before and behind, and circular. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott there are seven evacuations; tears from the eyes, mucous of the nostrils, the saliva, the semen, two excretions and the perspiration. modern medical knowledge corroborates the ancient dictum that in the seventh month the human offspring becomes viable. menstruation tends to occur in series of four times seven days, and is certainly related to luna in an occult manner. the lyre has 7 strings, corresponding to the seven planets. there are

, and so on. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott it used to be asserted, says john heydon, that every seventh male born without any female coming between, can cure the king s evil, by word, or touch. st. james iii. 17 gives the 7 characters of wisdom. after birth, the 7th hour decides whether the child will live, in 7 days the cord falls off, in twice 7 days the eyes follow a light, thrice 7 days turns the head, 7 months gets teeth, twice 7 months sits firmly, thrice 7 months begins to talk, after 4 times 7 months walks strongly. after 7 years, teeth of second set appear. after 14 years is the arrival of generative power. after 21 years, the hair of manhood is completed. after 28 we cease to grow, at 35 is greatest strength, at 49 is the greatest disc

ogical rules for interpreting the law. hershon, talmud miscellany, pg. 167# 110. chapter eighteen s ome hindu us es of numbers numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott n ancient india, in the sanskrit language, certain words were used as equivalent to the low numbers. for one (1, they said moon or earth. for two (2, they used many words of things in pairs such as the eyes, wings or arms. for three (3, they used rama, fire or guna, for they knew of 3 ramas, 3 kinds of fire and 3 gunas or qualities. for four (4, they used veda, age or ocean. for six (6, they used seasons. for seven (7, they used sage or vowel. for twelve (12, they said sun or zodiac and for twenty (20, they used nails, meaning those of hands and feet. edward b. tylor# 111. chapter nineteen o

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

way in which the physical life was passed during the sojourn of the soul in the tenement of flesh, and frequent are the exhortations to rise to communion with those divine powers, to which nought but the highest theurgy can pretend "let the immortal depth of your soul lead you" says an oracle "but earnestly raise your eyes upwards" taylor comments upon this in the following beautiful passage "by the eyes are to be understood all the gnostic powers of the soul, for when 6 of 13 these are extended the soul becomes replete. with a more excellent life and divine illumination; and is, as it were, raised above itself" of the chald an magi it might be truly said that they "among dreams did first discriminate the truthful vision" for they were certainly endowed with a far reaching perception both

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

face, writes marion, requires less to see it than to wait for it, to wait for its accomplishment, the terminal act, the passage to effectivity. that is why the truth of a life is only unveiled at its last instant. and to see the other finally, in truth, would mean, in the end, closing his or her eyes. 358 a profound paradox is here recovered: the face can be seen only at death, in the closing of the eyes, the instruments of perceptual vision. in the course of life, the face beholds and is not beheld; at death it can no longer behold and is thus beheld. my reflections on time, truth, and death elicited from and a xed within the kabbalistic orientation, as constructed from representative texts, begin from this hermeneutical standpoint: the temporality of time imparts the meaning of othernes

god s seal is displayed in the duplication of tau, the mark of ink and the mark of blood, a graphic inscripting of the kabbalistic doctrine of the competing forces of holiness and impurity, ten emanations on the right and ten emanations on the left. abulafia thus concludes his exposition with the admonition: know that the knowledge of the emanation of the left side is a deep knowledge hidden from the eyes of the great kabbalists who received the true tradition in the secrets of torah and the order of the emanation of the right side to the point that most of them do not pay attention to this. but a few of them who go more deeply have inquired, investigated, and expounded well. until the correct order arose in their hands with respect to that which emanates from the emanator, level after lev

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

for me" a month later, punctually at three o'clock i entered the lounge of the carlton hotel and looked about me. there was no bearded oriental there, to my great disappointment and i sat down to wait. ten minutes later a quiet, slender indian gentleman, clean shaven, turbaned, and wearing a black surtout buttoned to the neck, came down the stairs. i watched him anxiously and it seemed to me that the eyes and brow were those in the vision. he glanced around and came and sat near me. after a moment's hesitation, i leaned forward and said to him "excuse me addressing you, but if you wore a beard and cap i should say that i have been told to meet here. he looked at me with a very pleasant smile and said, speaking in the somewhat careful clipped english of an eastern "when was it that you saw

bless me and rest" 16 "of the universal aeons there are two growths, without beginning or end, springing from one root which is the power of silence; invisible, inapprehensible? 17 "the mystery, which is beyond the world whereby all things exist, because of it all mysteries exist and all their regions" 18 "cease not to seek, day and night, until thou hast found the purifying mysteries" 19 "before the eyes can see they must be incapable of tears? 20 "before the ears can hear, they must have lost their sensitiveness? 21 "before the voice can speak in the presence of the masters, it must have lost its power to wound" 22 "before the feet can stand in the presence of the masters, they must be bathed in the heart's blood" 23 "one is the nature below which is subject to death, and one is the race

iving that keeps the soul in tune the hymn of rebirth the song of union "be still, my son "thus shalt thou know that he is himself, both things that are and things that are not; the things that are, he hath made manifest. he keepeth things that are not in himself. he is the god beyond all name. he is the unmanifest. he is the most manifest. he whom the mind alone can contemplate. he: visible unto the eyes as well, he is the one of no body, the one of many bodies; may, rather of every body. naught is there which he is not, for all are he and he is all& still, my son" kg "all are in thee. all are from thee, 0 thou who gayest all and takest naught. for thou has all and naught is there which thou hast not. that thou art whatever i may be, thou art whatever i may do. thou art whatever i may spe

e in which the sons and daughters of the doctrine, who have become familiar by experience with the mysteries of the way, the truth and the life, are declared to be little children that is to say, at the beginning of their initiation. they have graduated in conformity, in the union of the human with the divine will, which is the earnest of the ineffable union. it is the condition of the opening of the eyes, so that the eyes see and the heart realises the eternal object of research. what was it that dawned upon the soul in the neophyte grade? the blind sense of want, a great desire, the sense of want, a longing for reality, the consciousness of darkness, and the first suggestion of twilight before morning. the path of search became a path of dedication, and that dedication has brought you to

ZOETIC GRIMOIRE OF ZOS

eanings. study (from books on fortunetelling) the different methods of laying out the cards for reading; ultimately you will evolve the method that suits you best. my method is simply to lay them out in a line (or four lines of thirteen cards) and read from left to right, but it is difficult and only adepts succeed. this is my process: first the operator must shuffle the cards whilst looking into the eyes of the querent. the pack is then passed to the querent with a request to shuffle whilst thinking about whatever he desires to know. then lay out the cards and read, special note being made of the juxtapositions of combinations. when close together it means the event will occur soon. however many combinations there are you will always find some of unique and baffling meaning, and this is w

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