Michael Wynn's Occult Reference Library
THE FEMININE

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always remember that "free will" is always the choice of the candidate. if it is the candidate's will to elevate spiritually and closer to the higher self, the whole action will be strengthened by the initiation and the badge of the neophyte which is a potent symbol of the "light that shineth in the darkness, but the darkness comprehendeth it not" the sash is black and represents the black pillar the feminine current. it also represents the elements of which the candidate will be attempting to master in higher grades. the sash with the white triangle is worn from the left shoulder across the body to the right hip. it should be worn with a robe, nemyss and red slippers. even members who work alone and are not near the temple should strongly consider investing in a robe, and the above attire

1 10 INITIATION CEREMONY

hidden knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned ever

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ircles -hence the origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles, acting not in opposition to each other but as complementary and necessary parts of a whole. all the named goddesses and gods in witchcraft represent the different qualities of these supreme forms, for example the goddesses of the hunt, or specific forms in different cultures. there are, of cours

sed for banishing these. jupiter, known as the sky father, was the supreme roman god, ruler of the universe. like zeus, his greek counterpart, jupiter controlled the thunderbolts, which were carried by his eagle, the noblest of the birds. however, he ruled not despotically, but as the chief of a triumvirate of gods: the other two were juno, his consort, and minerva, goddess of wisdom, who made up the feminine principle of deeper, more instinctual wisdom. use the hour of jupiter to profit from an opportunity to upgrade your life. element: air colour: blue/purple crystals: azurite, lapis lazuli, sodalite, turquoise incenses: agrimony, cedar, sandalwood, sage trees: beech, oak herbs and oils: borage, cinquefoil, coltsfoot, hyssop, mistletoe metal: tin jupiter rules sagittarius, 23 november-21

ummoning-up of angels (and sometimes demons) in order to bind them to perform tasks. fixed: in astrology, a term applied to the signs of leo, taurus, aquarius and scorpio because the sun enters them in the middle of a season. those born under these signs exhibit stability and a tendency to continue in a predetermined path. see also cardinal, mutable. the goddess: the archetype or source energy of the feminine ultimate power or principle. all the named goddesses are aspects of particular qualities of the goddess in different cultures. grail: the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. grail guardians: nine maidens, sometimes associated with the guardians of sacred wells or with the nine priestesses of the isle of avalon who includ

ALEISTER CROWLEY BOOK OF LIES

tary( mu-theta) 49 is the square of 7. 7 is the passive and feminine number. the chapter should be read in connection with chapter 31 for it now reappears. the chapter heading, the waratah, is a voluptuous scarlet flower, common in australia, and this connects the chapter with chapters 28 and 29; but this is only an allusion, for the subject of the chapter is our lady babalon, who is conceived as the feminine counterpart of it. this does not agree very well with the common or orthodox theogony of chapter 11; but it is to be explained by the dithyrambic nature of the chapter. in paragraph 3 no man is of course nemo, the master of the temple, liber 418 will explain most of the allusions in this chapter. in paragraphs 5 and 6 the author frankly identifies himself with the beast referred to in

epticism, and the method of science. no denies all these and closes the argument. but all this is a glamour cast by maya; the real meaning of the prose of this chapter is as follows: no, some negative conception beyond the it spoken of in chapters 31, 49 and elsewhere. yes, it. perhaps, the flux of these. o, nuit, hadit, ra-hoor-khuit. eye, the phallus in kether. i, the ego in chokmah. hi, binah, the feminine principle fertilised (he by yod) y, the abyss. no, the refusal to be content with any of this. but all this is again only a glamour of maya, as previously observed in the text (chapter 31. all this is true and false, and it is true and false to say that it is true and false. the prose of this chapter combines, and of course denies, all these meanings, both singly and in combination. i

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

4 is ruled by jupiter, lord of the lightning (fire) yet ruler of air. each sephira is complete in its way; mercy and authority are the attributes of its dignity. the number five is balanced against it. the attributes of five are energy and justice. four and five are again combined and harmonized in the number six, whose nature is beauty and harmony, mortality and immortality. in the number seven the feminine nature is again predominant, 2 but it is the masculine type of female, the amazon, who is balanced in the number eight by the feminine type of male. in the number nine we reach the last of the purely mental qualities. it identifies change with stability. pendant to this sixfold system is the number ten< the balance of the sephiroth: kether (1 "kether is in malkuth, and malkuth is in k

then is the weapon laid away to rest; and in this silence, a true consecration comes. the formula of alim it is extremely interesting to contrast with the above the formula of the elemental gods deprived of the creative spirit. one 25 might suppose that as alim, is the masculine plural of the masculine noun al, its formula would be more virile than that of alhim, which is the masculine plural of the feminine noun alh. a moment's investigation is sufficient to dissipate the illusion. the word masculine has no meaning except in relation to some feminine correlative. the word alim may in fact be considered as neuter. by a rather absurd convention, neuter objects are treated as feminine on account of their superficial resemblance in passivity and inertness with the unfertilized female. but th

pt in relation to some feminine correlative. the word alim may in fact be considered as neuter. by a rather absurd convention, neuter objects are treated as feminine on account of their superficial resemblance in passivity and inertness with the unfertilized female. but the female produces life by the intervention of the male, while the neuter does so only when impregnated by spirit. thus we find the feminine ama, becoming aima<fertility, of bn, the son, through the operation of the phallic yod, while alim, the congress of dead elements, only fructifies by the brooding of spirit. this being so, how can we describe alim as containing a magical formula? inquiry discloses the fact that this formula is of a very special kind. the word adds

ing in witchcraft, which is, properly speaking, restricted to the use of such women as are no longer women in the magical sense of the word, because thy are no longer capable of corresponding to the formula of the male, and are therefore neuter rather than feminine. it is for this reason that their method has always been referred to the moon, in that sense of the term in which she appears, not as the feminine correlative of the sun, but as the burnt-out, dead, airless satellite of earth. no true magical operation can be performed by the formula of alim. all the works of witchcraft are illusory; and their apparent effects depend on the idea that it is possible to alter things by the mere rearrangement of them. one 26 must not rely upon the false analogy of the xylenes to rebut this argument

e to alter things by the mere rearrangement of them. one 26 must not rely upon the false analogy of the xylenes to rebut this argument. it is quite true that geometrical isomers act in different manners towards the substance to which they are brought into relation. and it is of course necessary sometimes to rearrange the elements of a molecule before that molecule can form either the masculine or the feminine element in a true magical combination with some other molecule. it is therefore occasionally inevitable for a magician to reorganize the structure of certain elements before proceeding to his operation proper. although such work is technically witchcraft, it must not be regarded as undesirable on that ground, for all operations which do not transmute matter fall strictly speaking unde

as such, because unity is omniform. it represents kether, which is the source of all things equally without partaking of any quality by which we discriminate one thing from another. continuing on these lines, the number of knocks will refer to the sephira or other idea qabalistically cognate with that number. thus, 7 knocks will intimate venus, 11 the great work, 17 the trinity of fathers, and 19 the feminine principle in its most general sense. analyzing the matter a little further, we remark firstly that a battery of too many knocks is confusing, as well as liable to overweight the other parts of the ritual. in practice, 11 is about the limit. it is usually not difficult to arrange to cover all necessary ground with that number. secondly, each is so extensive in scope, and includes aspec

ALEISTER CROWLEY THE LOST CONTINENT

erm, for every 'house' or mountain peak was cut from its fellows by natural, though often very narrow waterways. the african atlas is a mere offshoot of the range. it was the true atlas that supported the ancient world by its moral and magical strength, and hence the name of the fabled globe-bearer. the root is the lemurian 'tla' or 'tlas, black, for reasons which will appear in due course 'a' is the feminine prefix, derived from the shape of the mouth when uttering the sound 'black woman' is therefore as near a translation as one can give in english; the latin has a closer equivalent. the mountains are cut off, not only from each other by the channels of the sea, but from the plains at their feet by cliffs naturally or artificially smoothed and undercut for at least thirty feet on every s

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

asy. space (including time) is one of the conditions necessary to the illusion of duality. but when nuith says "i am infinite space and the infinite stars thereof (verse 22) there must be some other meaning. may i define it as "totality of the possibilities of giving form to being, and thus equivalent to "matter, which manifests "motion? this at least suits the verse under present discussion; for the feminine idea is to take delight in enabling the masculine idea to express itself by its means. there should be no difficulty for the student of modern mathematical philosophy in conceiving matter and space as identical. he may find it less easy to assent to a personification capable of speech. but i shall not resent the interpretation of her speech as being the rhetorical device of aiwaz. dev

ious ego with the silent self. you must be utterly ruthless in discarding any atom of consciousness which is hostile or neutral. 6. let this work freely from within, but heed not your environment, lest you make difference between one thing and another. whatever it be, it is to be made one with you by love- why am not i to learn and teach the work of the cup and of the disk? is it because they are the feminine weapons? shall the scarlet woman attend to these? the book does not say so; the passives are ignored. i feel the omission as a lack of balance, the only case of the kind in the book. this makes me certain that there is a special meaning. this wand and sword may not be the wand and sword, or rather dagger, of the elemental weapons. the wand may be that of the fool, the sword that of ju

er 'chaste' or venal sisters, as men now despise 'milksops 'sissies' and 'tango lizards' love is to be divorced utterly and irrevocably from social and financial agreements, especially marriage. love is a sport, an art, a religion, as you will; it is not an ol' clo' emporium 'mary inviolate' is to be 'torn upon wheels' because tearing is the only treatment for her; and rv, a wheel, is the name of the feminine principle (see liber d) it is her own sisters who are to punish her for the crime of denying her nature, not men who are to redeem her, since, as above remarked, it is man's own false sense of guilt, his selfishness, and his cowardice, which originally forced her to blaspheme against herself, and so degraded her in her own eyes, and in his. let him attend to his own particular busines

ALEISTER CROWLEY THE QABALAH

ve translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26: and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word elohim the sense of a female potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary rel

tinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name tudw

oth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (ps

56= 575= 23 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother, in her glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connects with 28, mystic number of netzach (venus, victory. note the 3 sundering the two fours. this is the feminine victory; she is in one sense the delilah to the divine samson. hence we adore her from full hearts. it ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, hyha, the god of

ALEISTER CROWLEY THE SWORD OF SONG

summonses, etc: camp xi, the baltoro glacier, baltistan o millionaire! my lord marquis, mr. editor! my lord viscount, dear mrs eddy, my lord earl, your holiness the pope! my lord, your imperial majesty! my lord bishop, your majesty! reverend sir, your royal highness! sir, dear miss corelli, fellow, my lord cardinal, mr. congressman, my lord archbishop, mr. senator, my lord duke, mr president (or the feminine of any of these, as shown by underlining it, courtesy demands, in view of the (a) tribute to your genius (b) attack on your (1) political (2) moral (3) social (4) mental (5) physical character (c) homage to your grandeur (d) reference to your conduct (e) appeal to your finer feelings on page of my masterpiece, the sword of song, that i should send you a copy, as i do herewith, to give

ALEISTER CROWLEY EQ I 5

they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis iv, 26 "and elohim said: let us make man" again (v. 27, who could adam be made in the image of elohim, male and female, unless the elohim were male and female also? the word elohim is a plural formed from the feminine singular alh, eloh, by adding im to word. but inasmuch as im is usually a termination of the masculine plural and is here added to a feminine noun, it gives to the word elohim the sense of a female potency united to a masculine idea, and thereby capable of producing an offspring. how, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions o

guished from malkuth, the inferior mother, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from these two issued the uniting sephira, thparth, tiphereth, beauty or mildness, represented by the divine name alvh vdoth, eloah

ich zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced isvd, yesod, the foundation or basis, represented by al chi, el chai, the mighty living one, and shdi, shaddai; and among the angels by ashim, aishim, the

419+ 156= 23 x 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother, in glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connects with 28. mystic number of netzach (venus, victory. note the 3 sundering the two fours. this is the feminine victory; she is in one sense the delilah to the divine samson. hence we adore her from full hearts. it ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, ahih, the god of

ALEISTER CROWLEY EQUINOX EQ I 3 2

second is: invoking the angels of earth i obtained a wonderful effect. the angel, my guide, treated me with great contempt and was very rude and truthful. he shewed me divers things. in the centre of the earth is formulated the rose and cross. now the rose is the absolute self-sacrifice, the merging of "all" in the 0 (negative) the universal 249 principle of generation through change("not" merely the feminine, and the universal light "khabs" the cross is the extension or pekht principle. now i should have learned more but my attention wandered. this closes the four elemental visions: prosecuted, alas! with what weakness, fatuity, and folly! and, lastly, the following, which is of considerable interest: i. in the afternoon shut myself up, and went on a journey. i went with a very personal g

ALEISTER CROWLEY EQUINOX EQ I 3

this lady's account 89 (and it is for this purpose that i have transcribed it) it is but a bastard hallucination, and owes its being to the objects of the external world. the spirit is but a mirror where the environment is reflected, strangely transformed. then, again, we see intruding what i should be glad to call moral hallucination; the patient thinks herself condemned to expiate somewhat; but the feminine temperament, which is ill-fitted to analyse, did not permit her to notice the strangely optimistic character of the aforesaid hallucination. the benevolent look of the gods of olympus is made poetical by a varnish essentially due to hashish. i will not say that this lady has touched the fringe of remorse, but her thoughts, momentarily turned in the direction of melancholy and regret

tations of the mind there is a strong ingredient of sensuality; and, moreover, it may usefully be remarked_ and this will suffice to establish upon this ground the immorality of hashish_ that a sect of ishmaelites (it is from the ishmaelites that the assassins are sprung) allowed its adoration to stray far beyond the lingam-yoni; that is to say, to the absolute worship of the lingam, exclusive of the feminine half of the symbol. there would be nothing unnatural, every man being the symbolic representation of history, in seeing an obscene heresy, a monstrous religion, arise in a mind which has cowardly given itself up to the mercy of a hellish drug and which smiles at the degradation of its own faculties. since we have seen manifest itself in hashish intoxication a strange goodwill toward m

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

to solar radiation. he will protect himself by the application of the laws governing magnetic repulsion and attraction, and not so much by clothing and shelter. it is largely a question of polarisation. one hint might here be given: when men understand the deva evolution somewhat more correctly and recognise their work along certain lines in connection with the sun and realise that they represent the feminine pole as they themselves represent the masculine (the fourth creative- 51- a treatise on cosmic fire copyright 1998 lucis trust hierarchy being male)39(35) they will comprehend the mutual relationship, and govern that relationship by law. these solar devas take the radiatory rays of the sun which reach from its centre to the periphery along one of the three channels of approach, pass t

nt in elucidation may be imparted, leaving the working out of the other two relationships to the student. the pleiades are- 88- a treatise on cosmic fire copyright 1998 lucis trust to the solar system, the source of electrical energy, and just as our sun is the embodiment of the heart, or love aspect, of the logos (who is himself the heart of one about whom naught may be said) so the pleiades are the feminine opposite of brahma. think this out, for much is contained in this statement. certain broad statements have been laid down here concerning the rotation of matter, and the results produced in diverse spheres by that rotation. what is predicated of any one sphere or atom can be predicated of all, if it is in any way an occult statement of fact and we should be able to work out these four

n it; the raja-lord of this plane is what is occultly termed the "reflection in the water of chaos" of the planetary logos. hence in the matter of this plane (which is the body of the raja-lord) certain very definite events are occurring which though invisible to the ordinary man are apparent to the eye of the spiritual man or adept. the matter of the plane becomes receptive to positive force for the feminine or deva aspect, being negative, becomes responsive to the positive energy of the heavenly man. this energy, finding the line of least resistance, pours into the substance of the plane, or the substantial body of the deva lords. owing to the receptive condition of this body it follows certain lines and produces definitely constructive results. constructive results transpire in the nega

he sheath wherein it is found. it is that which is the basis of form-building, and it is literally a vibrant point of force, emanating from the second aspect of the monad, which aggregates to itself, and subsequently builds into form, the negative or third aspect. but it must here be remembered that this second aspect is itself dual, and that in considering the permanent atoms we are dealing with the feminine aspect of the second person. the spirillae therefore are but streams of force, or second aspect vitality which circulates geometrically within the circumscribing wall of substance, composed of third aspect force or substance. what has been said of objectivity, or of the cosmic atom can be equally well predicated of the permanent atom of man the microcosm "the primordial ray is the veh

ve to the atomic subplane of each plane, and there the basic vibration repeated in its own little world the method of logoic vibration, giving rise itself to six subsidiary breaths. we get the same correspondence here as we did in the matter of the rays, for we shall find that the lines of vibration are 1-2-4-6. logically this would be so, for involution is negative, receptive, and corresponds to the feminine pole, just as the abstract rays were 2-4-6. this truth requires meditation, and an attempt to think abstractly; it is linked to the fact that the whole second system is receptive and feminine; it concerns the evolution of consciousness of the psyche. on the path of evolution this law controls the positive aspect of the process. all is rhythm and movement, and when all that evolves on

e find one of the first and temporary approximations between the evolving human monad, and the evolving deva monad. the two parallel evolutions touch in that kingdom, and then again follow their own paths, finding their next point of contact on the fourth or buddhic level, and a final merging on the second. the concrete rays have an especial effect on the negative evolution of the devas, who form the feminine aspect of the divine hermaphroditic man, working along the lines of more positive development. the abstract rays do a similar work on the positive human hierarchy, tending towards a more receptive attitude. this hierarchy forms the masculine aspect of the divine hermaphrodite. but at three points on the path of evolution the monads of love, working on the abstract qualities, touch the

terpreting it is equally true of all the existences manifesting on any plane, systemic and cosmic. certain factors enter into the thought of sex which might be enumerated as follows: a. mutual attraction, b. complementary suitability, c. instinctual appeal, d. approach, and recognised co-operation, e. union, f. the next stage is the temporary importance of the material aspect, that of the mother, the feminine aspect, g. the withdrawal into a temporary retirement of the father, h. the work of creating the son, i. the evolution and growth of the son, both materially and in consciousness, j. emancipation of the son from his mother, or the liberation of the soul at maturity from matter, k. recognition by the son of the father and his return to that father, the final result of all these success

th of pain and sorrow, and every true lover and server of humanity is stretched upon the cross until for them the sixth principle dominates, and the sixth type of matter in their bodies is completely subjected to the higher energy.82(248) in the case of the devas, love is the fulfilling of the law without pain or sorrow. it is for them the line of least resistance, for they are the mother aspect, the feminine side of manifestation, and the easy path for them is to give, to nourish, and to tend. therefore, the devas of the waters pour themselves out in service to the vegetable and animal kingdoms, and in the transmutative fires all that holds them on the sixth subplane will eventually be overcome, and through occult "distillation and evaporation" these devas will eventually form part of the

our grades of initiation. a. yajna vidya t he performance of religious rites in order to produce certain results. ceremonial magic. it is concerned with sound, therefore with the akasha or the ether of space. the "yajna" is the invisible deity who pervades space. perhaps this concerns the physical plane? b. mahavidya t he great magic knowledge. it has degenerated into tantrika worship. deals with the feminine aspect, or the matter (mother) aspect. the basis of black magic. true mahayoga has to do with- 817- a treatise on cosmic fire copyright 1998 lucis trust the form (second aspect) and its adaptation to spirit and its needs. perhaps this concerns the astral plane? c. guyha vidya the science of mantrams. the secret knowledge of mystic mantrams. the occult potency of sound, of the word. pe

ALICE A BAILEY05 THE LIGHT OF THE SOUL

the four vidyas of the hindu philosophy might be enumerated as follows: 1. yajna vidya. the performance of religious rites in order to produce certain results. ceremonial magic. is concerned with sound, therefore with the akasa or the ether of space. the "yajna" is the invisible deity who pervades space. 2. mahavidya. the great magic knowledge. it has degenerated into tantrika worship. deals with the feminine aspect, or the matter (mother) aspect. the basis of black magic. true maha-yoga has to do with the form (2nd aspect) and its adaptation to spirit and its needs. 3. guhya vidya. the science of mantrams. the secret knowledge of mystic mantrams. the occult potency of sound, of the word. 4. atman vidya. true spiritual wisdom. the four noble truths have been stated for us in the words of t

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

s witness to their relation, and another life in form is seen. you have always, therefore, relation, at-one-ment and birth. these three words deal with the true significance of sex. but man has prostituted the truth, and the real significance has been lost. sex now means the satisfaction of the male desire for sensuous pleasure, and the assuaging of a physical appetite through the prostitution of the feminine aspect to that desire and appetite. this relation leads to no result as intended, but to a momentary second of satisfaction, and all of it is confined to the animal nature and the physical plane. i am largely generalising and would remind you that there are exceptions to all generalisations. i should also like to add that no one must here think that i hold the masculine aspect as resp

ion. it is useful to bear in mind, when considering the nations that some are negative and feminine and some positive and masculine. india, france, the united states of america, russia and brazil are all feminine, and constitute the nurturing mother aspect. they are feminine in their psychology, intuitve, mystical, sensitive, alluring, beautiful, fond of display and colour, and with the faults of the feminine aspect, such as the laying of too much emphasis upon the material aspect of life, upon pageantry, upon possessions, and upon money as a symbol of that which connotes the form side. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult, aggressive

as a symbol of that which connotes the form side. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult, aggressive, full of grandeur, interested in law and in laying the emphasis upon race and empire. but they are more inclusive and think in wider terms than the feminine aspects of divine manifestation. the reader would find it useful to consult an earlier tabulation which i gave (see pages 382-383, and consider the higher and lower expressions of the rays, noting how they work out in relation to the rays personal and egoic of the different nations. take for instance the emergence into manifestation of the egoic ray of the german nation. its lower exp

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

of contacting the ideal and of visioning the many symbols that veil the soul, which portray pictorially the ultimate destination and the final purpose, are the recognised prerogative of the mystical aspirant. the mystical literature of all the world religions is, as you know, full of these visions, ranging all the way from the more sexual approach of the song of solomon or the writings of many of the feminine mystics of the church to the amazing revelations given in the ancient puranas or in the apocalypse. these cover all the ground from the formulation of the highgrade "wish-life" of the mystics to the true prevision as to the future of the race as found in the writings of the prophetical scriptures. with the detail i do not intend to deal. it has been considered by the modern psychologi

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

eneral focus of the nation. it is useful to bear in mind that some nations are negative and feminine and others are masculine and positive. india, france, the united states of america, russia and brazil are all feminine and constitute the nurturing mother aspect. they are feminine in their psychology intuitive, mystical, alluring, beautiful, fond of display and colour, and with the faults also of the feminine aspect, such as over emphasis upon the material aspects of life, upon pageantry, upon possession and upon money or its equivalent as a symbol of the form side of existence. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult by inclination, aggr

ymbol of the form side of existence. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult by inclination, aggressive, full of grandeur, interest in law and in laying the emphasis upon race and empire. but they are more inclusive and think in wider terms than the feminine aspects of divine manifestation. national relationships and the major intellectual cleavages are based also upon the governing ray influences. spain, austria and france, being governed by the seventh, fifth and third rays, have a close inter-relation. this worked out in a most interesting manner in the middle ages, and the destinies of these three nations were closely related. the new

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

yright 1998 lucis trust esoteric wisdom, such as: 1. the whole concept of matter universal and itemised. 2. the "waters of substance" 3. the ocean of life. 4. the world of astral glamour and reaction. 5. the astral plane as a whole. 6. the desire and the emotional nature. 7. the world of focussed incarnation for the masses. 8. mass existence, as in cancer. of all these attributes or conditions of the feminine pole in existence (the material aspect, the constellation cancer is outstandingly symbolic. it precedes leo, the sign of individuality and of self-conscious effort, and is concerned with the slow rhythm of mass life either instinctually active or the reactions of an imposed consciousness which is a result of chosen experience after initiation. it connotes mass life, leading to group l

netary instrument subjected to the impact. in this sign, the moon is exalted. symbolically this means that the form side of life is a powerfully controlling factor and one with which the man must ever reckon. the moon is the mother of the form and in this case veils or hides vulcan which might be expected. the moon, therefore, stands here for the fashioner or moulder of the form, bringing in both the feminine and masculine aspects of form-building, the dual functions of father-mother. this is a point for astrologers to remember. this process of interplay brings about two phases of the needed fashioning: 1. a process wherein is created a form of great potency in which self-interest and personality aims and desires are the motives bringing about activity. the moon and taurus activity. 2. the

"one of the most esoteric cycles is based upon certain conjunctions and respective positions of virgo and the pleiades (ii. 454) from a treatise on cosmic fire 6 "the pleiades are to the solar system the source of electrical energy and, just as our sun is the embodiment of the heart or love aspect of the logos (who is himself the heart of the one about whom naught may be said, so the pleiades are the feminine opposite of brahma (the third aspect. page 156- 386- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 7 "our solar system, with the pleiades and one of the stars of the great bear, form a cosmic triangle or an aggregation of centres in the body of the one about whom naught may be said (182) 8 "two other systems, when allied with our solar system

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ar behind) when i really was preposterously conceited were coming out of church, after church parade, and getting saluted by the officers and men. the thrill i got is still with me. my life was spent, during these formative years, almost entirely with men. often for weeks at a time i spoke to no woman except my co-worker and current chaperone. i candidly admit to this day that i do not understand the feminine mind. this, of course, is a generalisation and like all- 45- the unfinished autobiography copyright 1998 lucis trust generalisations somewhat untrue. i have women friends and am devoted to them but, as a general rule, i prefer the masculine mind. a man will give you serious trouble occasionally; a woman will give you lots of silly little troubles all the time and i can't be bothered

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

rays- volume iv: esoteric healing copyright 1998 lucis trust 3. by the understanding of right methods of assimilation and elimination will come the healing of diseases connected with the bodily tissues, the stomach and bowels and the male and female organs of generation. it will some day be understood that these latter are only another system of assimilation and elimination, centred this time in the feminine aspect or woman, for again remember that this is the second or love system. the order is thus: a. the first system was masculine. b. the present system, the second, is feminine. c. the third system will be hermaphroditic. e'en though the evolving human hierarchy is masculine or positive, yet that is no guarantee that all that is found in the present system is masculine too. the fact i

or again remember that this is the second or love system. the order is thus: a. the first system was masculine. b. the present system, the second, is feminine. c. the third system will be hermaphroditic. e'en though the evolving human hierarchy is masculine or positive, yet that is no guarantee that all that is found in the present system is masculine too. the fact is that the negative faculty or the feminine aspect dominates, even though this may be unrecognised by you. let me demonstrate and give some indication by figures of this hypothesis: 1. in the first solar system there was one dominant evolution, and it consisted of one hundred thousand million monads. 2. in the present system, the second, there are two dominant evolutions, the human and the deva; there are as earlier stated sixt

is may be unrecognised by you. let me demonstrate and give some indication by figures of this hypothesis: 1. in the first solar system there was one dominant evolution, and it consisted of one hundred thousand million monads. 2. in the present system, the second, there are two dominant evolutions, the human and the deva; there are as earlier stated sixty thousand million human monads. add to this the feminine evolution of the devas, consisting of 140 thousand million, and you have the necessary two hundred thousand million. this elucidates my statement anent this being a feminine system. 3. in the third solar system, the total number in evolution will be the needed three hundred thousand million that perfection requires of the threefold logos. our discussion has necessarily been sketchy fo

thought world and the use of the mechanism of thought in man. there is no danger involved for the server if he becomes aware of these deva forces and their activities, via the christ and through their responsiveness to his work and imminent appearance. on the phrase "mother of the world" the various ways in which the phrase can be used can mean quite a number of differing things. it can mean: 1. the feminine aspect in manifestation, symbolised for us in many of the world religions as a virgin mother and in the christian religion as the virgin mary. it is that substance which enables deity to manifest. 2. nature itself, the mother of all forms. 3. the moon also, who is the symbol of the generative, creative life which gives birth to forms and is therefore the symbol of the form nature. 4

n manifestation, symbolised for us in many of the world religions as a virgin mother and in the christian religion as the virgin mary. it is that substance which enables deity to manifest. 2. nature itself, the mother of all forms. 3. the moon also, who is the symbol of the generative, creative life which gives birth to forms and is therefore the symbol of the form nature. 4. the concentration of the feminine force in nature in some individual in female form who is then called the "world mother" such an individual has never existed in our particular planetary life, though the avatars of a previous solar system, expressing itself through planetary life, always took this form. but not in this solar system. the tradition of such appearances is purely symbolic, inherited from the previous sola

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

ent which the psyche or soul determines to be correct. here you have one of the interesting transferences of meaning and of relationship which occur in the ageless wisdom. the son or soul emerges into manifestation with the concurrence and aid of the mother or of the matter aspect. this is to you a most familiar truth. in the next stage, that of initiate-development, the son, in its turn, becomes the feminine or negative aspect and, demonstrating as the psyche, enables the initiate to bring into expression another divine aspect that of the will. until the fourth initiation is undergone, it is the soul as a "focal point for descending light and for ascending radiance" this dual activity reveals the nature of the will. note how this phrase from an ancient writing describes the antahkarana. i

ct is slowly, however, going to produce a harmony of purpose and of intention within the mind of the population; this will largely be the result of the increasing power of women in the land and their increasing penetration in municipal and national politics. the quality of the british historical retrospect has been predominantly masculine. today the balancing factor of feminine interpretation and the feminine point of view is needed and will be provided. great britain, from the angle of its personality or material problem, is governed by the energy or ray of will or power, whilst the soul of the country is conditioned by the ray of love-wisdom. in this you have the presentation of a positive and a negative energy, and when they are fused and blended you will have a balance and a wisdom whi

ALICE BAILEY THE LABOURS OF HERCULES

to books on symbology will show us that the horse [35] stands for intellectual activity. the white horse symbolizes the illumined mind of the spiritual man, and so we find in the book of revelations that christ comes forth riding upon a white horse. black horses represent the lower mind, with its false ideas and erring human concepts. the brood mares, such as we meet in this first labor, indicate the feminine aspect of the mind as it gives birth to ideas, to theories and to concepts. the thought-form making tendency of the mind is here symbolized, embodying the ideas conceived, and which are let loose upon the world, devastating and destroying when emanating from the lower mind, but constructing and saving when coming from the soul. the exoteric ruler of this sign is mars, the god of war

eration; when these fail, he disdains harsher methods. he is naturally inclined towards group work, and is attracted by all programs of action that promote brotherhood and unity. there is a strongly feminine element in the libran, and this is natural, since venus rules the zodiacal sign. the hard, driving thrust of modern life is too aggressively masculine; the softer grace and artistic beauty of the feminine component should act [135] as a complementary influence. the libran instinctively understands this. he knows that masculine assertiveness must be modified by the subtler savor of feminine sweetness; that yielding water will outlast implacable stone and rigid steel. when the libran has assimilated the soft harmonies of venus, he begins to respond to another vibration, that of uranus. t

BALANCE J

ate with a strong sense of his london roots. his use of coloured auras, halos, symbols and sigils add up to create an enhanced style of portraiture that he called glyphographs. spare s women are always powerful in a way that strongly links them to the fin de siecle cult of the female in an artistic vision that flows from the sumptuous art nouveau forms through to the streamlined art deco ideal of the feminine. he is subtle and sensitive in his handling of all human and non-human forms, but it is to women that he gives the most ravishing attention. his female forms possess strength and sensuality, and a mystery that is both beautiful and intoxicating. and he paints them in so many different aspects, from the strong statuesque amazons and the intensely active and nubile sorceresses that inha

for his friend kenneth grant s occult group, the nu-isis lodge in the 50 s. spare was commissioned to produce numerous magickal paintings including depictions of isis the star goddess. the stunning pastel isis smiles is perhaps the most famous of these. there also exists a very novel picture called female nebula that shows a swirling spiral galaxy, literally the body of the stars: a depiction of the feminine mystery of space and a reference to the children of isis being the stars themselves. this in turn recalls aleister crowley s maxim every man and every woman is a star from the book of law/liber al vel legis. stars are a recurrent motif in spare s work from the luxurious and sybaritic pen and ink oeuvre of his early years through to the late magickal pastels such as cacophonic fugue (s

BEHOLDERS OF NIGHT

ry being who holds no need in the actual draining of blood. the blood itself is symbolic, as an invocation to the dark well of the fallen angels, the subconscious or imagination (iblis, shaitan. az is connected with the word, azhi, meaning a serpent. the chaos of the divine feminine or lunar essence is explored through a godform relation to this goddess, thus the magician invokes az to understand the feminine within. it is the serpent and dragon which are the immortal avatars of the well of the imagination, the blood pool of immortality and the endless existence of the psyche. death and the grave exists a challenge and significance within the shadow sabbatic path, being of two primary points. one is that death and darkness is a challenging image and concept which the magician must overcome

BLAVATSKY H P ANTHROPOGENESIS

f waters and darkness, wherein resided most hideous beings- men with wings, four and two-faced men, human beings with two heads, with the legs and horns of a goat (our "goat-men* hippocentaurs, bulls with the heads of men, and dogs with tails of fishes. in short, combinations of various animals and men, of fishes, reptiles and other monstrous animals assuming each other's shapes and countenances. the feminine element they resided in, is personified by thalatth- the sea, or "water- which was finally conquered by belus, the male principle. and polyhistor says "belus came and cut the woman asunder, and of one half of her he formed the earth, and of the other half the heavens, and at the same time he destroyed the animals within her" as pertinently remarked by i. myer "with the akkadians each

is lokita, the red, like brahma also and adam. the hindu mars is, like adam, born from no woman and mother. with the egyptians, mars was the primeval generative principle, and so are brahma, in exoteric teaching, and adam, in the kabala* abel is chebel, meaning "pains of birth" conception* see "isis unveiled" vol. ii, p. 398, where jehovah is shown to be adam and eve blended, and hevah, and abel, the feminine serpent* see "isis unveiled" vol. i, 305 "the union of the two create a third race, etc[[vol. 2, page] 126 the secret doctrine. while seth is the first result (physiologically) after the fall, he is also the first man; hence his son enos is referred to as the "son of man (vide infra) seth represents the later third race. to screen the real mystery name of ain-soph- the boundless and e

males and females. this statement receives further corroboration, inasmuch as parkhurst makes the verb[[hebrew] to mean (1 "to[[footnote(s* see for comparison hosea, xii. 6, where it is so punctuated[[vol. 2, page] 130 the secret doctrine. fall down (i.e. into generation or matter; and (2 "to be, to continue- as a race. the aspirate of the word eua (eva "to be" being[[hebrew] heve (eve, which is the feminine of[[hebrew] and the same as hebe, the grecian goddess of youth and the olympian bride of heracles, makes the name jehovah appear still more clearly in its primitive doublesexed form. finding in sanskrit such syllables as jah and yah, e.g, jah (navi "ganges" and jagan-natha "lord of the world" it becomes clear why mr. rawlinson is so very confident in his works of an aryan or vedic inf

och* if the veiled language of the puranas is not understood- all this should tend to show that the ancients knew something of the "modern discoveries" of science. enoch, when speaking of "the great inclination of the earth" which "is in travail" is quite significant and clear. is not this evident? nuah is noah, floating on the waters in his ark; the latter being the emblem of the argha, or moon, the feminine principle; noah is the "spirit" falling into matter. we find him, as soon as he descends upon the earth, planting a vineyard, drinking of the wine, and getting drunk on it, i.e, the pure spirit becomes intoxicated as soon as it is finally imprisoned in matter. the seventh chapter of genesis is only another version of the first. thus, while the latter reads "and darkness was upon the f

tion" which is called allegorically the great "vaivasvata manu deluge" when the account shows vaivasvata manu (or "humanity) remaining alone on earth in the ark of salvation towed by vishnu in the shape of a monstrous fish, and the seven rishis "with him" the allegory is very plain- in the symbolism of every nation, the "deluge" stands for chaotic unsettled matter- chaos itself: and the water for the feminine principle- the "great deep" as the greek lexicon of parkhurst gives it "arche (ark) answers to the hebrew rasit, or wisdom. and (at the same time) to the emblem of the female generative power, the arg or arca, in which the germ of nature (and of mankind) floats or broods on the great abyss of the waters, during the interval which takes place after every mundane (or racial) cycle" ark

the ancient egyptians that spirit was and is entirely metaphysical and psychological; with the hebrews it was realistic and physiological. it pointed to the first sexual separation of the human race (eve giving birth to cain-jehovah, as shown in the "source of measures; to the consummation of terrestrial physiological union and conception (as in the allegory of cain shedding abel's blood- habel, the feminine principle) and- child-bearing; a process shown to have begun in the third race, or with adam's third son, seth, with whose son henoch, men began to call themselves jehovah or jahhovah, the male jod and havah or eve- to wit, male and female beings* thus the difference lies in the religious and ethical feeling, but the two symbols are identical. there is no doubt that, with the fully in

the hands of the gods, the pharaohs, and the mummied dead, is the ankh[[diagram] the sign of life, the living, an oath, the covenant. the top of this is the hieroglyphic ru[[diagram] set upright on the tau-cross. the ru is the door, gate, mouth, the place of outlet. this denotes the birth-place in the northern quarter of the heavens, from which the sun is reborn. hence the ru of the ankh sign is the feminine type of the birthplace, representing the north. it was in the northern quarter that the goddess of the seven stars, called the "mother of the revolutions" gave birth to time in the earliest cycle of the year. the first sign of this primordial circle and cycle made in heaven is the earliest shape of the ankh-cross[[diagram, a mere loop which contains both a circle and the cross in one

BLAVATSKY H P COSMOGENESIS

n the groups called the line, the triangle, the pentacle, the second line and the cube (or 13514; and when the point having generated a line, thus becomes a diameter which stands for the androgynous logos, then the figures become 31415, or a triangle, a line, a cube, the second line, and a pentacle "when the son separates from the mother he becomes the father" the diameter standing for nature, or the feminine principle. therefore it is said "in the world of being, the one point fructifies the line- the virgin matrix of kosmos (the egg-shaped zero- and the immaculate mother gives birth to the form that combines all forms" prajapati is called the first procreating male, and "his mother's husband* this gives the key-note to all the later divine sons from immaculate mothers. it is greatly corr

of the voice" is the prototype of the "host of the logos" or the "word" of the sepher jezirah, called in the secret doctrine "the one number issued from no-number- the one eternal principle. the esoteric theogony begins with the one, manifested, therefore not eternal in its presence and being, if eternal in its essence; the number of the numbers and numbered- the latter proceeding from the voice, the feminine vach, satarupa "of the hundred forms" or nature. it is from this number 10, or creative nature, the mother (the occult cypher, or "nought" ever procreating and multiplying in union with the unit "i" one, or the spirit of life, that the whole universe proceeded. in the anugita a conversation is given (ch. vi, 15) between a brahmana and his wife, on the origin of speech and its occult p

he incarnating monads, and men striving towards purification and "ascending" but still not having quite reached the goal- may cross the "circle of the pass-not" only on the day "be-with-us; that day when man, freeing himself from the trammels of ignorance, and recog[[footnote(s* the sentence in the sepher jezirah and elsewhere "achath-ruach-elohim-chiim" denotes the elohim as androgynous at best, the feminine element almost predominating, as it would read "one is she the spirit of the elohim of life" as said above, echath (or achath) is feminine, and echod (or achod) masculine, both meaning one* this metaphysical tenet can hardly be better described than mr. subba row's in "bhagavadgita" lectures "mulaprakriti (the veil of parabrahmam) acts as the one energy through the logos (or 'eswara

st and crucifixion; but it has a far nearer relation, in truth, to the mystery of generation, when dissociated from the egg with the central germ, or the circle with its central point. the brazen serpent had no such holy meaning as that; nor was it, in fact, glorified above the "fiery serpents" for the bite of which it was only a natural remedy. the symbological meaning of the word "brazen" being the feminine principle, and that of fiery, or "gold" the male one* in the book of the dead, as just shown, reference is often made to the egg. ra, the mighty one, remains in his egg, during the struggle between the "children of the rebellion" and shoo (the solar energy and the dragon of darkness (ch. xvii. the deceased is resplendent in his[[footnote(s* and this only because the brazen serpent was

e ii. kings, 18, 4. verbum sat. sapienti[[vol. 1, page] 365 the winged globe. egg when he crosses to the land of mystery (xxii. i. he is the egg of seb (liv. 1-3. the egg was the symbol of life in immortality and eternity; as also the glyph of the generative matrix; and the tau, associated with it, only of life and birth in generation. the mundane egg was placed in khnoom, the "water of space" or the feminine abstract principle (khnoom becoming, with the fall of mankind into generation and phallicism, ammon, the creative god; and when phtah, the "fiery god" carries the mundane egg in his hand, then the symbolism becomes quite terrestrial and concrete in its significance. in conjunction with the hawk, the symbol of osiris- sun, the symbol is dual: it relates to both lives- the mortal and th

s in all time; and such knowledge must be taken to have been inherent in the human race, prior to what we call the historic period" on this basis, the author seeks for some natural physical function possessed in common by the human race, and connected with the periodical manifestations, such that "the connection between the two kinds of phenomena. became fixed in popular usage" he finds it"(a) in the feminine physiological phenomena every lunar month of 28 days, or" 4 weeks of 7 days each, so that 13 occurrences of the period should happen in 364 days, which is the solar week year of 52 weeks of 7 days each (b) the quickening of the foetus is marked by a period of 126 days, or 18 weeks of 7 days each (c) that period which is called "the period of viability" is one of 210 days, or 30 weeks

first) destroyed the great sea. and he was great and mighty and 'ancient of days' until he swallowed all the other fishes in the (great) sea. r. el'azar listened and said to him 'thou art the son of the holy flame, thou art the son of rab ham 'nun-ah sabah [the old: the fish in aramaic or chaldee is nun (noon] thou art the son of the light of the thorah (dharma) etc. then the author explains that the feminine sephiroth, binah, is termed by the kabalist the great sea: therefore binah, whose divine names are jehovah, yah, and elohim, is simply the chaldean tiamat, the female power, the thalatth of berosus, who presides over the chaos, and was made out later by christian theology to be the serpent and the devil. she-he (yah-hovah) is the supernal (heh, and eve. this yah-hovah then or jehovah

et is explained by the later religion copying the earlier? that doctrine was universal, and it was not the mind of any one hierogrammatist that evolved it; for the indian avatars are a proof to the contrary. after which, having come "to realize clearer* what "the divine father and son" were with the egyptians, de rouge still fails to account for, and perceive what were the functions attributed to the feminine principle in that primordial generation. he does not find it in the goddess neith, of sais. yet he quotes the sentence of the commander to cambyses when introducing that king into the saitic temple "i made known to his majesty the dignity of sais, which is the abode of neith, the great (female) producer, genitrix of the sun, who is the first-born, and who is not begotten, but only bro

ern (chinese autumn) constitute the white tiger; the seven southern are the vermilion bird; and the seven western (called vernal) are the azure dragon. each of these four spirits presides over its heptanomis during one lunar week. the genetive of the first heptanomis (typhon of the seven stars) now took a lunar character. in this phase we find the goddess sefekh, whose name signifies number 7, is the feminine word, or logos in place of the mother of time, who was the earlier word, as goddess of the seven stars("typology of time" vol. ii. p. 313, nat. gen. the author shows that it was the goddess of the great bear and mother of time who was in egypt from the earliest times the "living word" and that "sevekh-kronus, whose type was the crocodile-dragon, the pre-planetary form of saturn, was c

profane and to symbolize life and generation* the real secret and unpronounceable name "the word that is no word- has to be sought in the seven names of the first seven emanations, or the "sons of the fire[[footnote(s* says the translator of avicebron's "qabbalah (mr. isaac myer, ll.b, of philadelphia) of this "sum total "the letter of kether is[[hebrew (yod, of binah[[hebrew](heh, together yah, the feminine name; the third letter, that of hokhmah, is[[hebrew (vau, making together[[hebrew] yhv of[[hebrew] yhvh, the tetragrammaton, and really the complete symbols of its efficaciousness. the last[[hebrew](heh) of this ineffable name being always applied to the six lower and the last, together the seven remaining sephiroth. thus the tetragrammaton is holy only in its abstract synthesis. as a

ane of being "gods, demons, pitris and men" are the four orders of beings to whom the term ambhamsi is applied (in the vedas it is a synonym of gods: because they are all the product of waters (mystically, of the akasic ocean, and of the third principle in nature. pitris and men on earth are the transformations (rebirths) of gods and demons (spirits) on a higher plane. water is, in another sense, the feminine principle. venus aphrodite is the personified sea, and the mother of the god of love, the generator of all the gods as much as the christian virgin mary is mare (the sea, the mother of the western god of love, mercy and charity. if the student of esoteric philosophy thinks deeply over the subject he is sure to find out all the suggestiveness of the term ambhamsi, in its manifold relat

BLUE EQUINOX

find, for example, the bishop of worcester offering a tasteless substitute for worcester sauce. he complains pitifully of how he saw three women in the street trying to seduce a soldier. apparently in consequence of the appearance of the bishop, the soldier "saw his chance and ran away" but from what we know of bishops it seems probable that he was trying to escape from the episcopal rather than the feminine menace. we hope that in mr. wilkinson s next novel he will try to give us the brighter side of the picture. the eternal death which the bourgeoisie calls life is not the only feature of experience. st. paul has prophesied of the future of the church .many members in one body. and it is also written "i know that my redeemer liveth, and that he shall stand at the latter day upon the ear

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

clay models were made of the animals mating, and in an accompanying ritual the members of the tribe would copulate. there are many carved and modeled representations of the fertility goddess extant. generally known as "venus" figurines, the venus of willendorf is one of the best known. other examples include the venus of laussel and the venuses of sireuil and of lespugne. all are similar in that the feminine attributes of these figures are greatly over-emphasized. they have heavy, pendulous breasts, large buttocks, an oftimes swollen belly as though pregnant and exaggerated genitalia. there is invariably complete lack of identity with the rest of the body. the face is not defined and the arms and legs, if there at all, are barely suggested. the reason is that wo/man was solely concerned w

confinement; frustration; inability to act. journey: see transportation. judge or jury: your conscience. key: the answer to a problem. kiss: satisfaction; completion. ladder: ability to climb (note the length of the ladder. left (as in side or direction: the subconscious side; sometimes the wrong side or direction; the logical side; the scientific side. light: hope. lines: broken lines represent the feminine aspect. solid lines, the masculine aspect. lizard: transcendence. lock: frustration; security. man or male: animus, the masculine aspect. the age indicates the maturity or lack of it in the individual. mask: falsehood; deception; concealment mirror: need to reconsider. mother: haven; comfort. nakedness: real; true; without false attitudes; exposed; natural. night (especially midnight:

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ircles -hence the origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles, acting not in opposition to each other but as complementary and necessary parts of a whole. all the named goddesses and gods in witchcraft represent the different qualities of these supreme forms, for example the goddesses of the hunt, or specific forms in different cultures. there are, of cours

sed for banishing these. jupiter, known as the sky father, was the supreme roman god, ruler of the universe. like zeus, his greek counterpart, jupiter controlled the thunderbolts, which were carried by his eagle, the noblest of the birds. however, he ruled not despotically, but as the chief of a triumvirate of gods: the other two were juno, his consort, and minerva, goddess of wisdom, who made up the feminine principle of deeper, more instinctual wisdom. use the hour of jupiter to profit from an opportunity to upgrade your life. element: air colour: blue/purple crystals: azurite, lapis lazuli, sodalite, turquoise incenses: agrimony, cedar, sandalwood, sage trees: beech, oak herbs and oils: borage, cinquefoil, coltsfoot, hyssop, mistletoe metal: tin jupiter rules sagittarius, 23 november-21

ummoning-up of angels (and sometimes demons) in order to bind them to perform tasks. fixed: in astrology, a term applied to the signs of leo, taurus, aquarius and scorpio because the sun enters them in the middle of a season. those born under these signs exhibit stability and a tendency to continue in a predetermined path. see also cardinal, mutable. the goddess: the archetype or source energy of the feminine ultimate power or principle. all the named goddesses are aspects of particular qualities of the goddess in different cultures. grail: the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. grail guardians: nine maidens, sometimes associated with the guardians of sacred wells or with the nine priestesses of the isle of avalon who includ

COLLIER IRENE CHINESE MYTHOLOGY

e the many components of the universe, including gods, man and animals. in saharan africa the world was originally made out of the numerous segments of the sacrificed cosmic serpent minia, god s first creation an event remembered in animal sacrifice in the region to this day. there is a similar cosmic drama in an assyro-babylonian myth when the celestial king marduk slaughters the serpent tiamat, the feminine principle of chaos, and divides her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces one of the most important concepts in chinese thought: yin and yang. authors martin palmer and zhao xiaomin of the international consultancy on religion, education, and culture (icorec) explain: yin is female, mo

DAVID ICKE CHILDREN OF THE MATRIX

time to cut the umbilical cord. another name later given to her was mammi, from which came mama and mother. mama or ma as a term for mother can be found in various languages all over the world. ninkharsag would later be symbolised in part by the stream of mother goddess deities with names like queen semiramis, isis, barati, artemis, diana, and the biblical mary. these were also used to symbolise the feminine principle as goddesses of the moon or waters, which are 74 children of the matrix considered feminine in balance to the masculine sun. there are often two distinct camps in these areas of research. there are those who believe that these deities were only symbolic of astronomical and esoteric principles, and those who say they were originally flesh and blood extraterrestrial "gods" or

sayings in the jewish talmud and much older egyptian prayers to osiris" and earlier it was a prayer to the goddess, the giver of bread or the "grain mother.24 the marys mary is an ancient name for the goddess that miraculously gives birth to the saviour sun god. its forms include mari, meri, marratu, marah and mariham. on one level, these names relate to the sea, mer or mar, and "mary" represents the feminine, the moon, the "queen of heaven, to balance the masculine sun. but they also relate to the dragon queens. isis, the egyptian moon goddess and virgin mother of horus, was known as mother mary or "mata-meri" and called the "queen of heaven "our lady, and "mother of god".25 el in the edda texts was also known as mary. the hebrews worshipped a god and goddess deity called mari-el or "mary

-meri" and called the "queen of heaven "our lady, and "mother of god".25 el in the edda texts was also known as mary. the hebrews worshipped a god and goddess deity called mari-el or "mary-god, and the "mother mary" of christianity is just another name for the ancient goddess known as el, isis, ishtar, barati, artemis, and diana. the christian religion, like its bed-mate judaism, sought to remove the feminine principle from the public domain, and the ancient trinity of father-son-mother became father-son-holy ghost. the grotesque suppression of women would follow "justified" by the invented words of the mythical st paul "wives submit to your husbands for the husband is the head of the wife, as christ is the head of the church. now if the church submits to christ so should wives submit to t

ntroduce the institutionalised suppression of the female. this attitude can still be seen today. ann widdicombe, a very mixed up british politician, even left the protestant church of 210 children of the matrix england and joined the roman catholics when women priests were allowed by the c of e. and this lady claims to be intelligent enough to run the country! the illuminati set out to close down the feminine, intuitive, energy, that connects us all (including men) to our higher levels of being. the unrestrained male energy is "out there, expressing itself outward into the physical world and, without the feminine, it becomes isolated from its deeper self. macho man is an extreme expression of this. they are lost little boys who have symbolically lost touch with their inner "mum. but while

mit or surrender" and muslim means "one who submits. god save us from religion 223 islam was another illuminati creed that was to cost the lives of hundreds of millions in the bloody wars waged with christianity and judaism. these are three prison religions ultimately controlled by the same force. islam, like christianity and judaism, was also a vehicle for the systematic suppression of women and the feminine principle. again we see the connection to freemasonry. after earning the three blue lodge degrees of freemasonry and completing the scottish or york rite degrees, masons can petition to become a shriner. these who swear a blood oath and confess allah as god.43 allah is a moon god. this is why you will see a crescent moon at the top of mosques around the world, and why the shriners hav

DAVID ICKE THE BIGGEST SECRET

kingdom,lloyds bank. the statues of mary holding the baby jesus in the christian churches aremirrors of the way the egyptians portrayed isis holding the baby, horus. st bernard wasclearly a covert disciple of the goddess religion and was born at fontaines near dijon, acentre for black madonna worship. the templars shared his passion and they built theirown churches in a circular shape, indicating the feminine. the widespread use of thedome or womb by the brotherhood also relates to this, among other things.the new age belief system has often fallen into the trap of believing that femaleenergy is good and male energy not so good, because they think the world is male-dominated. in fact the world is dominated by the extremes of both energies, male andfemale. i am not talking about male and fe

DIABOLUS

ley also saw divinity within az and lilith, in the form of babalon, the whore which rides the 7 headed dragon. the children of lilith are called lilin or lilim, being succubi who have no hair on their head and their body and face are covered. they visit men in their dreams and drain them of sexual fluids to create other demons. essentially, a magician who has worked in the lilith current (that of the feminine within luciferian witchcraft) can summon and encircle a succubi or incubi, however care should be practiced as these spirits can quickly move from the position of servitor to master. wildcats shall meet with hyenas, goat-demons shall call to each other; there too lilith shall repose and find a place to rest. there shall the owl nest and lay and hatch and brood in its shadow. isaiah 34

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

eaning "wise" thus, those who follow the path of wicca are called, the "wise ones" a follower of modern day wicca is called a "wiccan" the modern wiccan movement, as a formal religion and philosophy, began with the writings of gerald b. gardner (q.v) and doreen valiente, in the mid 1950's. anthropologist margaret murry (q.v) wrote two books that prefaced this modern movement in the 1920's. wicce: the feminine of wicca (q.v. widdershins [windershins: counterclockwise. movement against the movement of the sun. occasionally the direction moved in within a magickal circle, but rarely so. movement in this direction is used to help dispel excess energy within the circle that was built up, but not used. a grounding technique in ceremonial rituals. sometimes used to build malefic energies for the

DION FORTUNE MYSTICAL QABALA

, a male potency. thus we see that we have here the apposition of form and force. 8. in the second trinity we have the apposition of chesed (jupiter) and geburah (mars. again we have the pairs of opposites of construction in jupiter, the lawgiver and beneficent ruler, and destruction in mars, the warrior and destroyer of evil. it may be asked why such a male potency as geburah should be placed in the feminine pillar. it must be remembered that mars is a destructive potency, one of the infortunes in astrology. the positive builds up, the negative breaks down; the positive is a kinetic force, the negative is a static force. 9. these aspects appear again in netzach at the base of the pillar of mercy, and hod at the base of the pillar of severity. netzach is venus, the green nature ray, elemen

or, whence it emanates and whence it receives the divine influence; and positive, masculine, or stimulating in respect of its successor, to whom it transmits the divine influence. therefore each sephirah is bi-sexual, like a magnet of which one pole must of necessity be negative and the other positive. we may perhaps explain matters further by an analogy with astrology, and say that a sephirah in the feminine pillar is well-dignified when it is functioning in its negative aspect, and illdignified when functioning positively; and that in the masculine pillar the position is reversed. thus binah, saturn, is well-dignified when providing stability and endurance, but ill-dignified when the overplus of resistance causes it to become actively aggressive and we get obstruction and the accretion o

DION FORTUNE PSYCHIC SELF DEFENSE

person can be found to give supporting evidence. there is a curious form of insanity known to alienists called folie des deux, in which two people intimately associated together share the same delusions. it is usually found in such cases that one is definitely insane, and that the other is of a hysterical type and has become imbued with the delusions of her associate by means of suggestion. i use the feminine pronoun because this form of insanity is rare with males. it usually occurs with two sisters, or with two women living together. there is another pitfall for which the inexperienced do well to watch out in their dealings with the person who complains of an occult attack. insanity may be periodic in its manifestation, outbreaks of acute mania alternating with periods of complete sanity

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

out, always depicted in the form of a man; he wears the crowns and holds both the sceptre and emblem of life on a mummy case at turin he is depicted in the boat of the the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (3 of 19 [8/10/2001 11:23:58 am] sun, in company with the god khepera; between them are the beetle and sun's disk in later times the egyptians called the feminine form of tmu temt.[2] ra was the name given to the sun by the egyptians in a remote antiquity, but the meaning of the word, or the attribute which they ascribed to the sun by it, is unknown. ra was the invisible emblem of god, and was regarded as the god of this earth, to whom offerings and sacrifices were made daily; and when he appeared above the horizon at the creation, time began

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s at the center. like all feminist wicca, artemisian faith affirms the female image of deity, which stands in sharp contrast to the primarily male image with which oriethyia had been raised. unlike most wiccan traditions, she saw no need to balance male-female energies by naming a male consort god to stand with the goddess. she believes that the balancing of energies derives from the assertion of the feminine within a masculine-dominated culture. artemisians also identify with the ancient amazons, the legendary fighters whom even the bravest of male warriors feared and respected. they describe themselves as proud and capable women worshipping the goddess artemis. they submit to no man in the recognition that women have been subjected to patriarchal cultures that persecuted and killed women

ior to its drastic restructuring under pope constantine at the council of nicea in the third century [there is no evidence of a belief in reincarnation in the pre-nicean church. there was never a pope named constantine; he was emperor of rome in the fourth century. the council of nicea took place in the fourth century and did not deal with the subject of reincarnation] novus spiritus also affirms the feminine aspect of the deity as a co-equal part of god along with the male. she envisioned the new religion as a focus of love and joy that would dissipate fear. encyclopedia of occultism& parapsychology. 5th ed. browne, sylvia 223 sources: browne, sylvia. the other side and back. new york: e. p. dutton, 1999, and antoinette may. adventures of a psychic. carlsbad, calif: hay house, 1998. brown

y, venus, mars, jupiter, and saturn) are associated with the five basic elements as discerned by ancient chinese thought (water, metal, fire, wood, and earth. they are analogous to the four elements of ancient greek thought (earth, air, fire, and water. characteristics assigned to the various planets have some likenesses to western astrology, but important differences as well. for example, venus, the feminine planet in the west, is a very masculine planet in china. the 12 signs that lend their names to each year in the chinese calendar appear to be an addition to chinese astrology, possibly from lands to the west. they derive from the observation of the 12-year period that it requires for the planet jupiter to complete its orbit. each year is associated with an animal (rat, ox, tiger, rabb

ood ave, chicago, il 60614. it publishes two periodicals, the study group herald and the mighty messenger. the current president is janet farrington graham. it has some 1,200 members. sources: the urantia book. chicago: uversa press, n.d. fellowship of isis an international, neopagan religious organization founded in 1976 by author and painter olivia robertson to revive worship and communion with the feminine principle of the deity in the form of the goddess isis and to promote knowledge of the world s matriarchal religions. the fellowship is organized on a democratic basis and there are no vows of secrecy (though member groups may have their own secrets. it professes religious toleration and members are free to maintain other religious allegiances. communication between members is maintai

ts forth his ideas on exalting base metals into sol and luna (gold and silver) and illustrates exactly what kind of vessel should be used for each. isar see institute for the study of american religion isc see international society of cryptozoology isian news quarterly publication of the fellowship of isis, an irish-based religious organization founded in 1976 to revive worship and communion with the feminine principle in deity, in the form of the goddess, and to promote knowledge of the world s ma- encyclopedia of occultism& parapsychology. 5th ed. isian news 809 triarchal religions. address: clonegal castle, enniscorthy, eire, ireland. website: http//www.fellowshipofisis.com. sources: fellowship of isis homepage. http/ www.fellowshipofisis.com. march 8, 2000. iskcon see international soc

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

came a life-altering event and michael left his job managing a restaurant and studied for the religious science ministry. he served religious science churches for the next 35 years. in 1980, he returned to his consideration of the virgin mary and began writing a series of newsletters under the title madonna ministry that explored mary s role as a consciousness of unconditioned love who represents the feminine-mothering aspect of god. in the mid-1980s he retired from the religious science ministry and accepted consecration as a bishop by archbishop warren watters of the independent church of antioch, a church that combines a gnostic theosophical approach to christianity with an apostolic lineage through the non- chalcedonian churches in the middle east. michael founded the church of the tal

ne expression of feminist wicca that has emerged in stages through the 1980s and 1990s. wicca emerged as a religion built around the worship of the goddess. it elevated the role of the priestess as a means of balancing the more traditional all-male leadership role in western religion. many women found wicca and magic to be a means of empowerment. in the early 1970s dianic wicca took the notion of the feminine role in the religion one step further and began to speak of wicca as wimmen s religion. feminist leaders began to organize all-female covens with a range of opinion from all-lesbian separatist groups to those groups that merely supplied women with a place for religious self-expression without male interference. feminist consciousness emerged within the strongest of the wisconsin-based

od cliffs, n.j: prentice- hall, 1970. seth speaks: the eternal validity of the soul. englewood cliffs, n.j: prentice-hall, 1972. watkins, susan. conversations with seth. the story of jane roberts s esp class. 2 vols. englewood cliffs, n.j: prentice-hall, 1980.81. robertson, olivia (1917) irish neo-pagan writer and painter who founded the fellowship of isis to revive worship and communication with the feminine principle in deity. she was born in london on april 13, 1917, and later worked as a play leader in dublin corporation playgrounds, eire (1941.45. her book st. malachy s court (1946) is based on these experiences. other publications include field of the stranger (1948, a book society choice and also published in a braille edition; the golden eye (1949; miranda speaks (1950; it s an old

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

king of two faces, it must always be remembered that we are talking about an absolute unity that is only differentiated by human thought, and can only be directly experienced in higher states of consciousness. generally, mystical traditions are very fluid and flexible in assigning gender to vast and small face. in most mystical traditions, both vast and small face can take either the masculine or the feminine gender. within a particular tradition, one may find vast face referred to in the masculine and small face in the feminine, and/or vice versa. the two faces may also be 2" 2' 8+ both masculine or both feminine. in the qabalah, for instance, we find many references to the white-haired ancient father and the raven-haired youthful king. we also find the ancient mother and the maiden shekh

illar [i.e. the nose. the superior vav v, the lamp of heavy darkness, which is adorned by its sides; the letters then extend and are included in small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. 29 the vav v and lower heh h represent the action of the consciousness of small face in the lower worlds. the vav v emanates from the feminine sefirah understanding/north and is masculine (yang) in the lower planes. the world of yetzirah is rooted in this supernal sefirah. the lower heh h emanates from sefirah knowledge/first and is feminine (yin) in asiyah (world of activity or making) as the sefirah kingdom. in qabalah, the feminine aspect of the spirit of small face in the lower worlds is called shekhinah (hnyks lit. abid

kavod. it is through the interaction of the vav v and the lower heh h that messianic appearances are manifested in the lower worlds. the action of the spirit of messiah in the world of yetzirah resonates through the vav v. the lower heh h is the presence of the spirit of the lord hvhy as the shekhinah throughout the material creation, or earth(/ra, aretz. actually, the lord hvhy is referred to in the feminine about 10-15 percent of the time in the torah, though often mistranslated or ignored. it is important to note that, despite the medieval injunctions of the rabbinate, the ancient qabalah is not sexist. the mystical qabalah establishes the unity and equality of the male and female aspects of the lord hvhy( honor thy father and thy mother, and offers equal opportunity to become masters o

n: anthropomorphic allusion to vast face as the celestial man created (i.e. world of b riyah) in the image of elohim; depicted in merkabah literature as riding upon the celestial chariot, or seated upon the throne of el shadai. adam, as the archetype of the first man in the garden of eden, reflects the male (yang) aspect of small face in the lower world of yetzirah, with chavah (eve) representing the feminine (yin) aspect of small face as the energy of consciousness. with the allusion of the eating of the apple of the knowledge of good and evil, the action drops down into the world of asiyah, and consciousness becomes dualistic. adonai (hebrew: my master: a principal name of small face in the qabalah. advaita (sanskrit: non-duality: one of the three world views in vedantic spiritual philos

it: work in the world performed as selfless service to the divine. shabat (hebrew: sabbath: the wedding day of the lord hvhy and the shekhinah; the day of rest and celebration in conventional judaism. shanti bhava (sanskrit: peaceful mood: a spiritual mood associated with vast face. shaykh (arabic: spiritual preceptor in sufism. shekhinah (hebrew: divine presence, neighborhood: a central name for the feminine aspect as the energy of consciousness of the lord hvhy, associated with the lower heh and the sefirah kingdom. corresponds to sakinat in the qur an, and to kundalini in the tantra" 40 shell of terror: a term for the experience of getting close to the throne i.e. to the awesome power of small face, when moving through the gate of the alef toward the abyss of the invisible sefirah knowl

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

e shall trace hiram abiff to his next embodiment by that mark, and as evidence given by a party against his own interest is particularly valuable according to law, we call special attention to the following points gained from the catholic latin testament: in 1st samuel 19, king james version, naioth is spoken of as a place where a school of prophets and seers dwelt, samuel among others. naioth is the feminine plural of naja, a serpent, which we have already mentioned as being an egyptian word used in the bible. in the latin version the same place is spoken of as naim, and eusebius says it was located near endor, famous as the abode of the witch, through whose instrumentality saul spoke with samuel after the latter had passed on. but it is not to be supposed that naioth and naim are places

ces, or that they were used interchangeably. they describe two widely different classes of spiritually gifted people, which the ancient egyptians had marked by placing the uraeus upon the brows of one and at the navels of the other. the latter were mediumistic persons, receiving impressions from spirit controls through the solar plexus. they were properly designated naioth by the hebrews who used the feminine suffix to indicate their negative qualities. but the voluntary clairvoyant and the initiate, represented by the egyptians as having the serpentine uraeus in the forehead, were called naim by the hebrews who used the male suffix to designate the positive spiritual faculty which they possess. and the latin catholic version of the new testament (luke, chapter vii, verses 11 to 15) speaks

asonry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of the world. the sons of seth, constituting themselves the priestcraft, have worked their spell over the positive vital bodies of the feminine element of dominate spiritual development. and whereas, the sons of cain working through freemasonry and kindred movements, have openly fought for the temporal power, the priestcraft has fought as strenuously and perhaps more effectively by stealth to retain their hold upon the spiritual development of the feminine element. to the casual onlooker it would seem as if there were no deci

iated with the water, hence there was enmity between cain, the son of fire, and abel, the son of water. so cain slew abel and abel was replaced by seth. in time and through generations, the sons of cain became the craftsmen of the world, skilled in the use of fire and metal. their ideal was male, hiram abiff, the master workman. the sons of seth, on the other hand, became the churchmen, upholding the feminine ideal, the virgin mary, and ruling their people by the magic water placed at their temple doors. various attempts have been made to unite the two streams of humanity and emancipate them from their progenitors, jehovah and the lucifer spirits. with this end in view the symbolical temple was built according to the instruction of solomon, the son of seth and the molten sea was cast by hi

FULLER J F C SECRET WISDOM OF THE QABALAH

s are death, that is they lead to passivity- the magical recoil which threatens the active existence of satan. next eve, the female counterpart of adam, is formed, and though mystically the man and the woman are created in one form, face to face, allegorically the creation of eve precedes that of adam, for allegorically the positive forces of life (the masculine) emanate from the negative forces (the feminine. by separating the od from tetragrammaton (y)hvh-and thus creating eve, a stupendous active and consequently demoniacal force is released; for eve is gthe mother of all living things h (including the gmother of god h) the female, or negative, force of jah (yh- the heh of which is ever seeking to reunite with the od. in its lower aspect od represents microcosmic man; in its higher it r

ed to eat of the fruit of the tree of the knowledge of good and evil. gfor god doth know that the day ye eat thereof, then 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)

bode of active forces turned upside down, the chaos which has to be stilled in order that shin, the shikinah, 9 or divine majesty, can be perfectly reflected. with the disintegration of tetragrammaton we sink into the carnal, or mundane, aspect of the mystery, the immediate consequences of this disruption being the birth of love and power, which before were united in a close embrace. the first is the feminine, or passive, quality in humankind, the venus force; and the second the active and masculine quality, the mars force. mystically their separation is evil, because it causes striving to reunite; but humanly these qualities are not wicked in themselves, though they may become sinful, for out of love can emerge lust and hatred, and out of power fear and cruelty. the demoniac can consequen

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

stead of representing an individual, is but a greek corruption of om or aum, the great androgynous god of india, a god which is identical in significance with aleim, vesta, and all the other representatives of the early dual, universal power "in the old language god was called al, ale, alue, and aleim, more frequently aleim than any other name" according to the testimony of higgins, aleim denotes the feminine plural. the heathen divinities ashtaroth and beelzebub were both called aleim, ashtaroth being simply astarte adorned with the horns of a ram. ishtar not unfrequently appears with the horns of a cow. we are informed by inman that whenever a goddess is observed with horns--emblems which by the way always indicate masculine power--it is to denote the fact that she is androgynous, or tha

diana, the presiding deities of these hemispheres, with a golden disk, intersected by two transverse lines, such as is observed on other pieces of ancient art, and such as the barbarians of the north employed to represent the solar year, divided into four parts, at the back of each"[30 [30] symbolism of ancient art. it was doubtless at a time when woman constituted the head of the gens, and when the feminine element in the sun, in human beings, and in nature generally was regarded as the more important, that latona and her son apollo were worshipped together. latona, apollo, and diana constituted the triune god. the last two were the female and male energies, the former being the source whence they sprang. as soon as one is divested of a belief in the popular but erroneous opinion that th

ple was a dual unity, in later ages it came to be worshipped as a trinity. when mankind began to speculate on the origin of the life principle, they came to worship their deity in its three capacities as creator, preserver, and destroyer or regenerator, each of which was female and male. we have observed that, according to higgins, when this trinity was spoken of collectively, it was called after the feminine plural. by the various writers who have dealt with this subject during the last century, much surprise has been manifested over the fact that for untold ages the people of the earth have worshipped a trinity. forster, in his sketches of hindoo mythology, says "one circumstance which forcibly struck my attention was the hindoo belief of a trinity" maurice, in his indian antiquities, ob

that the evil being, per se, arose; for in some nations this effect seems to have taken place. thus baal-zebub is, in iberno celtic, baal lord, and zab death, lord of death; but he is also called aleim, the same as the god of the israelites; and this is right, because he was one of the trimurti or trinity "if i be correct respecting the word aleim being feminine, we here see the lord of death of the feminine gender; but the goddess ashtaroth or astarte, the eoster of the germans, was also called aleim. here again aleim is feminine, which shows that i am right in making aleim the plural feminine. thus we have distinctly found aleim the creator (gen. i, 1, aleim the preserver, and aleim the destroyer, and this not by inference, but literally expressed"[87 [87] anacalypsis, ch. ii, p. 66. at

xistence the supreme creator was worshipped as female. one has only to study the greek character to anticipate the manner in which any subject pertaining to women would be treated by that arrogant and conceited race; and, as until recently most of our information concerning the past has come through greek sources, the distorted and one-sided view taken of human events, and the contempt with which the feminine half of society has been regarded, are in no wise surprising. we must bear in mind the fact, however, that the greeks were but the degenerate descendants of the highly civilized peoples whom they were pleased to term "barbarians" and that they knew less of the origin and character of the gods which they worshipped, and which they had borrowed from other countries, than is known of the

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

itis difficult to decipher the verses, although his comments, giving parallels fromkabbalistic sources, can be read.'theuse of thechalice',hesays,'belongs to a recondite order ofinfemal symbolism.itisnotmerely the affirmation oftwoprinciples in the atziluth worldbutin a veiled yet discernible. mannerit propounds thefrightfuldoctrinethat the masculine principle emanates from the good principle and the feminine from the evil principle. it is in fact, the occult theory of monosexualism based on a blasphemous distortionofthesacred text' succeedingversesinvolve further distortions and blasphemies-not, however, to. be taken seriously. he sums uptherite in this way:therite puts asunderwhatgod has joined together. it then unites them in abondof defiance to the command that they should fill the ear

GNOSTIC HANDBOOK

ed and relevant. the classes as seen within the divine caste system (which reflected the ages of history) were in balance and creativity and intelligence were rewarded. as the polar age ended and migrations from the arctic were caused by changes in weather patterns, aryan man spread across the globe and mankind entered the silver age. during the silver or lunar epoch, earth cults took ascendancy, the feminine and fertility became of paramount significance and this lead to an emphasis on pagan and gaia oriented traditions. the research of marija gimbutas and others gives a good outline of the worship that occurred in this period. as the ages unfounded, in reaction against this earthly epoch, the dionysian or copper age began. the worship of strength, violence, masculine virtues battle again

feminine and fertility became of paramount significance and this lead to an emphasis on pagan and gaia oriented traditions. the research of marija gimbutas and others gives a good outline of the worship that occurred in this period. as the ages unfounded, in reaction against this earthly epoch, the dionysian or copper age began. the worship of strength, violence, masculine virtues battle against the feminine values and patriarchal civilisations were formed. while these civilisations were of great historical importance, to achieve their balance they suppressed the lunar or silver cultures and hence existed as a reaction rather than as a creative expression. this being so, it only took so long before the clashes between the two forces dragged man into the current age, that of the kali yuga

GOLDEN DAWN RITUALS U7

ack blue black black rayed blue 31. black, citrine, olive& russet amber yellow dark brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours (purple outside) white, red, yellow, black, blue (outside) da fath: lavender grey white pure violet grey flecked gold the \yyjh u for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the queen scale. in rtk is the divine white brilliance, the scintilliation and

GOLDEN DAWN RITUALS Z1

of the. these officers also purify the temple, the members and the candidate by n and by o, as it is written "i indeed baptize you with n, but one shall come after me who shall baptize ye with the holy ghost and with o" this completes the names and titles of the officers of a temple, and they are seven in number and may all be taken by a frater or soror. as they represent powers and not persons, the feminine form of the greek names is not usually used, for the powers are positive (male) or negative (female) according to the god form used. thus, hierophant, hiereus, and kerux are more natural offices for fraters, while hegemon, stolistes and dadouchos are more natural for sorors, but the office itself carries no implication of sex and sometimes the psychic balance of a ceremony may be bett

maintained when a frater is hegemon and a soror is hierophant. the hierophant must be of the 5=6 grade and a zelator adeptus minor. the hiereus must be at least a philosophus, and the hegemon at least a practicus but preferably a philosophus. the kerux must be at least a theoricus while the stolistes and the dadouchos must be at least a zelator. a neophyte is only qualified for sentinel. in case the feminine forms of the names of the officers should wish to be known, they are as follows: 14 v.h. hierophant or v.h. hierophantria h. hiereus or h. hiereia h. hegemon or h. hegemone kerux or kerukaina stolistes or stolistria dadouchos or dadouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the outer

GOLDEN DAWN RITUALS ZAM8

t pentagram represents the force of and the four elements governed by the five letters of the name of the restorer of all things. the element of is fused between the spiritual/higher and the mundane/lower, hwchy. with a circle drawn around the pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the hexangle, it would then be titled a hexagon. when it is reflected from every third point, it then takes on the form of the hexagram. this symbol, the hexagram, directly refers to the sephira trapt. the hexangle is a fitting representative for the powers of the hexad w

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

tuals work best for you. a sample work sheet is provided in this manual. thirteen important enochian rituals are presented at the end of this manual. study them carefully .before practicing them. memorize the words and prepare the necessary weapons and instrumenta yourself. they do not have to be elaborate or expensive. the ritual of tex is designed for use by beginners. the ritual of iao invokes the feminine current and simulates a journey to the 5th 8 aethyr maz. the ritual of the priestess of the silver star invokes the feminine current and simulates a journey to the 19th aethyr.the ritual of the pyramid invokes the masculine current and simulates a journey to the 18th aethyr zen. the dragon ritual is designed for the advanced magician who desires to assume the responsibilities of the m

ire and water swirling together in this square. passions are strong creative forces in this region of the tablet of water. you will find many of your strongest fears and desires taking external shape here. step 7. search the square for the egyptian deity. you should see the goddess sothis, a beautiful naked woman. as goddess of evolutionary development, she can initiate you finto the mysteries of the feminine current which is strong in this square. the sphinx that accompanies sothis in this square is a large lion with strong wide wings whose legs end in sharp eagle claws. this sphinx possesses both feminine and masculine characteristics. step 8. the archangel of this square is alrni (ah-larnee. his number is 224, the number for mi-ial meaning "the power to consume. the angel is lrni (l' ar

"the power to consume. the angel is lrni (l' ar-nee "he who stirs up" his number is 218, the number for the word torzu "to rise up" the fiery nature of this square is due to the nature of alrni and the flowing streams of emolional forces is caused by the power of lrni. step 9. the demora in this square is alr (ah-lar. his number is 114, the number for babalond meaning "harlot" he is a creature of the feminine current and will 134 seduce you into it if you are not careful. use your cup to remand you of your proper goals here and thus to break his enchantment_ alr is of the same nature as sothis, but lacks the latter's spiritual insight and initiatory abi l ities. the forces of this square are of a spiritual nature because the ruling kerubic square is leo (see figure 8, appendix c. the demon

r cup to remand you of your proper goals here and thus to break his enchantment_ alr is of the same nature as sothis, but lacks the latter's spiritual insight and initiatory abi l ities. the forces of this square are of a spiritual nature because the ruling kerubic square is leo (see figure 8, appendix c. the demonic nature of alr is his refusal to heed this spiritual impulse, but instead he uses the feminine current to give shape to the emotional forces of any who enter here. if you have any subconscious fears or desires when you enter here, alr will project them outwardly before you. if you remain in control, you can command the powers of alrni to extingish these fiery astral forms. step 10. the astrological force working in this square is leo, the solar creative power. the tarot influen

any subconscious fears or desires when you enter here, alr will project them outwardly before you. if you remain in control, you can command the powers of alrni to extingish these fiery astral forms. step 10. the astrological force working in this square is leo, the solar creative power. the tarot influence is strength/ lust which manifests here as a very strong desire to create. the presence of the feminine current of sothis and the masculine current of leo will produce a blissful feeling in anyone who sees these currents in union here. the sexual nature of this square is similar in content to that encountered in the 16th aethyr, lea. step 11. alter observing this square sufficiently, return to your physical body and employ the banishing pentagram and hexagram of water. record your exper

the divine mother. the father is chockmah, wisdom and pure consciousness. the mother is binah, understanding, the sea, the matrix, field, or space, in which creation finds itself. the self is masculine. the n o t self is feminine. subjectivity is masculine. objectivity is feminine. every being is a geometric point of consciousness (the masculine hadit) iooking out at a world of things and events (the feminine nuit. the sexual force thus lies at the very roots of our essential nature and it is the same creative force that originally split non-duality into the dualistic universe of fire, air, water and earth. 155 the sexual currents for lam divided for love's sake, for the chance of union. this is the creation of the world, thatthe pain of division is as nothing, and the joy of dissolution a

e joy of dissolution all. aliester crowley, book of the law the sexual currents, both masculine and feminine, that course through the aethyrs are summarized in table vii. these currents are the natural result of the division of monadic essence into the duality of all things below lil. the chief characteristic of the masculine current is consciousness devoid of feeling. the chief characteristic of the feminine current is bliss devoid of intelligence. the masculine current is cold, uncaring, logical, and highly intelligent. it is unaffected by sword or dagger but can be turned by the cup. the feminine current is hot, irrational, and highly charged with varying emotional forces. it is impervious to the cup but can be checked in various degrees with the sword, dagger or wand. these currents wi

example, pan is in lin, jupiter is in khr, horus is in zen and hermes is in vta. prel iminary exercises and operat ions of the jnanamudra type are there-fore essential for you to advance in enochian magick. 3. mahamudra. this is the third and highest stage. literally the name means "great symbol" in this degree a "partner" is no longer needed. when you reach this stage you will realize that both the feminine and masculine currents are of equal intensity within yourself. this stage is sometimes called "experienced unity" the mahamudra stage is fully realized in the 4th aethyr, paz, but can be practiced successfully after crossing the abyss in the 10th aethyr, zax. for details on mahamudra and an excellent yoga to practice, read tibetan yoga and secret doctrines by w.y. evans-wentz. note: i

ld is thy rapture. aleister crowley, the vision and the voice, the 9th aethyr it is recommended that you swear a magical oath to practice the following meditation (or one of your own like it) daily for a selected period of time. be sure to record your daily results in your magical diary. this meditation is specifical ly for a male magician. a woman will need to make appropriate changes to convert the feminine current to a masculine one. this exercise should be practiced as a preparation for entering zip. crossing the abyss of zax will not of itself allow you to enter zip or zid. step 1. consecrate a circle, trace the banishing pentagram and hexagram of fire, and then sit relaxed within the circle. step 2. concentrate on blackness. fill your mind with formless darkness. step 3. imagine the

rising out of zax into zip. because this is a simulation and a preparatory exercise, do not use the calls nor the names of power at this time. notes to step 4. this woman simulates the daughter of babalon who resides in zip. she should represent all of the alluring aspects of objectivity; everything that is desirable and attractive to you in the universe. she is the projected image of your anima, the feminine part of your own psyche. notes to step 5. this step should have the psychological 164 effect of placing the daughter of babalon and yourself on an equal footing. notes to step 6. during this step, do not concentrate on any specific ppart of your body. imagine your body, and hers, to be equally empty of any content except that your body contains the masculine current and hers the femin

s you wi l l. the formulas are summarized in table viii. 174 table viii, formulas of enochian magick name no. type of operat ions most benef icial kal 314 manifestations, precipitations.the masculine current. iao 96 improving karma, cancelling karmic debts. qaa 52 creative pprocesses, the solar current. kika 666 gradual progress, anything of a cyclic nature. toog 77, iinfinity, freedom, space. 71 the feminine current. mzkzb 413 change, renewal, abrupt progress. 401 ecstasy, bliss, joy. vovin 280 wisdom, insight, mobility, magical powers. vrelp 197 a true seer, psychic abilities. ivitdt 212, health, long life, purification. 200 ecstasy, bliss, joy. ntakod 450 entering and/or crossing the abyss. ztztzt 54, sacrifice, compassion, helping others. 36, 18 iliatai 20 knowledge and conversation wi

her 9 or 3. this connects the formula with the 5th aethyr, lit. aiq bkr reduces 77 to 5 while 71 reduces to 8 (notice the recurrence of 5 and 8 in many of these formulas. in addition, 71x 16=1136, which ,connects the formula with its parent phrase. the words t-oog mean "like a chamber" both 77 and 71 are values for the word t-il meaning "like an aethyr" the formula of toog is thus associated with the feminine current. it is not surprising that 77 is the number for odosa which means "to open up what is within" the name itself suggests lust (the creative desire of leo) joined to motion (the chariot of cancer) by the two modes of karmic 183 retribution (the justice of libra. karma is both personal and collective and can result in either harmony or conflict, good or evil this dualistic nature

which is also the number for totonor-molap meaning "the cycles of the sons of men" the three governors of khr (pronounced keh-har) are: zildron zodee-el-dar-oh-en parziba par-zodee-bah totokan toh-toh-kan these governor's names add up to 866 (255+189+ 422+=866) which is the number for kafafam komselha, meaning "an enduring cycle" this aethyr contains the masculine energy of jupiter combined with the feminine energy of juno. this is because of its proximity to the sephiroth chesed which is ruled by jupiter. these combined currents cause a mixture of visions to be encountered when you first enter here. as you accustom yourself to the atmosphere you will see that these currents form themselves into a gigantic spinning wheel. everyone who enters khr will probably see this wheel slightly diffe

ld reflect the extent of your inward perception, but unfortunately this is not always the case. because magick is a highly personal experience, outer organizations are not necessary to achieve valid initiations. you will discover as you gain insight into the aethyrs that each contains its own initiations. two excellent examples of these are pop and zen. the first, pop, contains an initiation into the feminine current. the table of sexual currents (table vii) shows pop to be the first aethyr with a strong sexual content. in the same way the next aethyr, zen, contains an initiation 221 into the masculine current as a general rule, a male magician will have a strong sexual encounter in pop but not in zen, while a female magician will have a sexual experience in zen but not in pop. the experie

ter templi (master of the temple. you will subconsciously know that you are changing, but the exact direction of the new growth is not yet known. because of the unruly nature of the new you, i t is cal led a beast. the symbol ism of babalon and the beast can be explained as your own unruly and unpredictable consciousness being driven around the ae thyr by the seduct ive nature of the environment. the feminine current in lea is one of strong fascination. 228 the environment is seen as especially alluring. this may or may not be seen in a sexual context. babalon may not appear as a beaut i ful harlot( this term is used only because the beauty of babalon is open to all who enter here) to you. but whatever your personal experience in lea, you will feel the seductive beauty of the environment a

ver you actually see, the happiness and gaiety of the aethyr will flood your being as it does all who enter here. as you enter deeper into the aethyr you will see that it contains an important initiation that you must undergo. it is the mystery of the rose and the cross. the rosy cross is a symbol for the union of the masculine and feminine currents. these currents rhythmically swirl through oxo. the feminine current is the strongest and is emphasized, but enough of the masculine current is here to provide the initiation. a successful initiation in oxo will furnish an understanding of the true purpose of 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 v

thyr. this is because the residents here have no desire for light of any kind. as you gain experience in vta you will meet with its inhabitants. they all look very much alike and are totally devoid of emotions and feelings. they have severed desires of every kind. they are detached from their surroundings and from themselves. they are embodiments of the mascul ine current and are total ly lacking the feminine current. for this reason the masculine current is quite strong in vta while the feminine current is too weak to even be noticed. crowley described these residents as being shaped like pyramids of dust. pyramids were used as both places of initiation and as tombs by the ancient egyptians. in the same way, you can think of your body as either a temple of the spirit (an initiatory chambe

thyself one thought of thine, then shalt thou be cast out into the abyss for ever; and thou shalt be the lonely one, the eater of dung the afflicted in the day of be-with-us. aleister crowley, liber cheth the cup of babalon, the sangreal, can be seen in the 12th aethyr, loe. the 12th aethyr has the same gematric number as the 19th aethyr (loe=48=pop) and thus shares in its characteristics. in loe the feminine current is stronger than it is in pop and the initiation is similar, but of a higher order. you will see the cup of babalon (the enochian word for cup is talho which also has the gematric value of 48) or its equivalent in this aethyr. the governors of loe are: tapamal tah-pah-mal gedoons geh-doh-oh-ness ambriol ah-embeh-ree-oh-leh you are advised to carefully study the formula of ztzt

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

joli, jolihois, sautehuisson. two more fairies in mids. n. dream, moth and cobweb, are worth remembering. all these names have nothing in common with the names of the jewish or christian devil, except with those quoted pp. 988-9. 1003, and they are kobolds^ names^ some of the names in my list appear to belong equally to the witches themselves, just as elves have several common to both sexes. thus the feminine names of plants and flowers are more suitable to sorceresses (see suppl. love-affairs between spirits and men arise out of their familiar intercourse. she-kobolds are nowhere mentioned, and we are never told of kobolds having designs upon women; elves,on the contrary do carry off maidens, and men live in secret intimacy with elfins; thus helgi became the father of skuld by an dlfkona

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

has none ascribed to her. night and day are drawn by one horse each, the sun has two; con sequently day was thought of as a thing independent of the sun, as the moon also has to light up the -dark night. probably the car of day was supposed to run before that of the sun,1 and the moon to follow night. the alternation of sexes seems not without significance, the masculine day being accompanied by the feminine sun, the fern. night by the masc. moon, the greek myth gives chariots to helios and selene, none to the deities of day and night; yet aeschylus in persae 386 speaks of day as tulvcott^xo^/te/oo, the white-horsed. the riddle in keinmar von zweter, ms. 2, 136, lets the chariot of the year be drawn by seven white and seven black steeds (the days and nights of the week. here also the old

nd its rigging, may originally have signified the sea-ship, which on. and as. poets in varying phrase denominate sea-horse, andr. and el. xxxiv.-v; even in the french simplic. 3, 46 i find to put the wooden water-horse to his paces= to sail. this borders closely on the notion of demonic sea-horses (p. 490. 2 the personifications hamar and heru as weapons of the highest gods, and their counterpart the feminine spindle and necklace, support each other (conf. p. 204. the hammer was left to grow diabolic (ch. xxxiii) and superstitious (xxxvii, but the men would not allow their sword to be dishonoured. the in dians personified and apostrophized the sacrificial knife (gotting. anz. 1831, p. 1762. 886 personifications. leiba (graff 3, 855, more exactly hrataleipa, on comparing which with the as

HEAVEN HELL

proach the neterit" now the word neterit usually means "goddesses" but here it has an unusual determinative, which, however, suggests that it is used to express some idea of "evil" in connexion with the gods or goddesses, such as blasphemy, or contempt, or apostacy. on the whole it seems most likely that neterit means "false gods" that is to say, gods whom ra would not recognize as such, and that the feminine form of the word, with the unusual determinative, indicates they were weak and miserable beings. as a reward for their veracity and orthodoxy) upon earth, the food on which they live is maat, i.e, truth, and they themselves become maat, or truth itself, and they are permitted to invoke the god in the gate. ra, moreover, gives them the mastery over the waters of the region, which, thou

HELENA BLAVATSKY NIGHTMARE TALES

nument in the valley ofthe nile, not a papyrus, without this plant in an honoured place. on the capitals of the egyptian pillars, on thethrones and even the head-dresses of the divine kings, the lotus is everywhere found as a symbol of theuniverse. it inevitably became an indispensable attribute of every creative god, as of every creative goddess,the latter being, philosophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that emanates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the

ISIS UNVEILED

much in relatiot) to the nimbus and the tonsure of the catholic priest and monk^ we shall find undeniable proofs that they are solar emblems. chas. knight, in bis old england pictoriauy luuttraied, gives a drawing by st. augustine representing an ancient christian bishop in a dress probably identical with that worn by the great 'saint' himself. tbe pallium, or the ancient stole of the bishop, is the feminine sign when worn by a priest in worship. on st. augustine's picture it is bedecked with buddhistic crosses, and in its whole appearance it is a representation of the egyptian t (tau, assuming slightly the figure of the letter y "its lower end b the mark of the masculine triad" says inman "the right hand (of the figure) has the forefinger extended, like the assyrian priests while doing h

oah, from which emanated geburah, n"1133, or justice, ijso called pa'had, a femi- nine passive potency; from the union of these two was produced tipher- eth, nimdn, beauty, clemency, the spiritual sun, known by the divine name ioatm; and the second triad 'face' or 'head' was formed. these emanating produced in their turn the mainline potency netza'h, mti. firmness, or yehomh-tze'baoih, who issued the feminine passive potency hod, lin. splendor, or elokirri-tze' booth; from these proceeded yesod, tid, foundation, who is tjie mighty living one el'hay, thus yielding the third trinity of 'head' the tenth sepbira is in tact a duad, and is represented on the diagrams as the lowest circle. it is malkhuih or kingdom, no^s, and ske!ainak, n2''d'v, also called adonat, and chervbim among the angelic

to quote a few of the many passages in the oldest jewish authorities, such as rabbi a'qtbah, and in the zohar, which corroborate our assertion 'hokhmah-wisdom is a male principle everywhere, and binah-yehovah, a female potency. the writings of irenaeus, lleodoret, and epiphaoius, teeming with accusations agamst the gnostics and 'herestea' repeatedly show simon hagus and cerinthus nuucing of binah the feminine divide spirit wlucb inspired simon. biuah is serbia, and the sophia of' gnostics is surely not a male patency, but simidi' the femintite wisdom, or ulelliaei (see any ancient arbor kablxdimiea, or tree of the sephiroth) filiphas lavi, in oi( rrfuef lu la kauu magie, dogme, ch. i, places 'hokhmah as no. 2 and as a male sephira on the right hand of the treie. in the kabata the three mal

it again in tkree days. between hia burial and alleged resurrection there intervened but one day the jewish sab- bath as he was buried on friday evening and rose to life at dawn on sunday. however, whatever oth^ circumstance may be regarded as a prophecy, the story of jonah cannot be made to answer the purpose 'big fish' is cetus, the latinized form of ketos (k^tos, and ketos is dagon, poseidon, the feminine form of it being keton atar-gatis the syrian goddess, and venus, of askalon" the figure or bust of der- ketos, or astarte, was generally represented on the prow of the ships. jonah (hebrew, for dove; a bird sacred to venus) fled to jaffa, where the god dagon, the man-fish, was worshiped, and dared not go to nineveh, v^icre the dose wag revered. hence some commentators believe that whe

ostio-ofsi^ fim frtmly pirtt vniiy in a trinitf lord ftaho tbe ufe whkh u do life uo the ineffable nudc of the unksown the supreme god. the caiue which daty abmas, slid the 'etenuu ptoducei the ijght, or the logo* tn spiritiuj sun' unity enclosed within tibteondiio. the water of jordanus the depth, bythoa, feminine prindple mazimiu the water of ufe, or ajar, the boundlem circle, within whicli lie the feminine principle. unity in a all ideal fomu. fkom this unity eman- ivinity, endoaed within the tsh amon *tea the second rrinifv second trinilg (he manifestatiod of the first (idem) 1. lcird hano the king of ufe and 1. ennoia- nund. li^t an lveii. first lite, or the prnnitite nan. 2. lord jordan manifestation or emana- 2. ophis, the agathodaimod. tiod of jordan haximua the watos of grace. sec

JASMUHEEN THE FOOD OF GODS

lor, spiritual sight. spider woman. creates by thinking, dreaming and naming. reminds us that good comes from everywhere, brought the cherokee sun and fire. white shell woman. turquoise woman. protects us from our enemies, created the navajo, teaches us how to see life s joy and beauty in all things. and of course, some of the greek goddesses. aphrodite. represents freshness, renewal and hope and the feminine being in all her glory. her realm is relationship and feeling and mature love. the goddess of both spiritual and passionate love. athena. the virgin goddess of war and wisdom and limitlessness, she encourages warriors to gentleness, the patron of useful and elegant arts. artemis. mistress of animals and all wild untamed things, symbolizes female independence, healing goddess, values s

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

, whose music is the music of the spheres, or of the rosicrucian, assumed penitential, visible world. these seven strings stand for the seven vowels, by means of which came speech to man, when the new being, man (this is cabalistic again, and therefore difficult of comprehension, opened his mouth and spake. the seven strings of the irish harp, it will be remembered, are blazoned luna, or the moon the feminine moon according to the practice of the old heralds, in regard to all royal or ruling achievements, which are blazoned by the names of the planets. the seven strings of the irish harp mean also the seven pure tones in music; these, again, stand for the seven prismatic colours; which, again, describe the seven vowels; and these, again, represent their seven rulers, or the seven planets

oglyphic, into two halves or sides, before which the representative priest extends his hands, standing before it with his right hand (meaning the law) to the right, and his left hand (mean- fig. 116. 1. rosicrucian macrocosmos. 2. rosicrucian microcosmos. a. jachin( yky. b. boaz (zub) isis. fig. 117. ing the prophets) to the left; the first of which signifies the masculine (jewish, and the second the feminine (christian because the saviour was born of a woman, mystic celestial power. some monograms or hieroglyphic expressions, meaning the salvator mundi, show the roman letter i (jesus) mosaic tables of stone. 225 in front, in large size; the letter h (which is feminine, and greek in its origin, meaning here man, as born of woman) much smaller; and behind, interlacing and combining the firs

rdle of the gnostic good shepherd in the illustration later in our book (fig. 252. the cable-mouldings in gothic architecture are intended to carry an important meaning. they are found in the pointed or christian architecture in continual close connection with the triplicated zigzag, the vandykes, or aquarii, as we designate them, because all these architectural forms, which are hieroglyphs, mean the feminine or second prinfigures of the centuari. 241 ciple, and express the sign of aquarius, with its watery or lunar hints, its twin-fishes, and its jonah-like anagrams of the redeemer. hence the boat-like, elongated, peculiar form called the vesica piscis, which is the oblong shuttleshaped frame continually set over doors and windows and elsewhere in gothic churches, to contain effigies of t

s transplanted to egypt, and thence to greece. thus in sanscrit it is bud ha-gooros, in greek it is putha-goras, in english it is pythagoras; the whole, budha's spiritual teacher. the crista, or crest, or symbolic knob of the phrygian cap or median bonnet, is found also, in a feminine form, in the same mythic head-cover or helmet, for it unites both sexes in its generative idea, being an idol. in the feminine case as obviously in all the statues of minerva or pallas-athene, and in the representations of the amazons, or woman-champions, or warriors, everywhere the cap or helmet has the elongated, rhomboidal, or globed, or salient part in reverse, or dependent on the nape of the neck. this is seen in the illustration of the figure of the armed pallas276 the rosicrucians. athene, among our ar

under whose patronage, and under the guardianship of st. george on earth (st. michael in heaven; both these saints being the same, with earthly and spiritual attributes refluent respectively, king edward placed his profoundly religious order. the whole was a revival of the round table of king arthur, or the apotheosised female discus in certain mythical aspects. to confirm us in our assertion of the feminine origin of the order of the garter which many in their ignorance have questioned we may state that one of the old chroniclers, though somewhat guardedly, as befitted those great persons of whom he spoke, declares that the lady who let fall her garter, or garder, was the queen) who had suddenly left the courtly assembly in some confusion, and was hastening to her own apartments, followe

f that of the two sexes, merging and blending the softness and enchanting shapeliness of the one with the aggressive picturesque roundness and boldness of the other. each (separate) was the acm of picturelike propriety and grace. but the third thing was a new thing otherwise a miracle a new sensation. hence paris, hence adonis, hence ganymede, hence the loves of salmacis and hermaphroditus, hence the feminine bacchus, hence hylas hence these deities, in tresses, of neither sex, and yet of both. greek art in this respect presents a phenomenon. as a phenomenon we must recognise and regard it. the flower is supra-natural, treasonous, and abhorrent. it is a flower of hell. nevertheless, it is a flower. and thus the idea dominates the alternate shaded and shining halves of the whole world; of a

LAITMAN M THE KABBALAH EXPERIENCE

s between the masculine and feminine parts. s o u l, b o d y a n d r e i n c a r n a t i o n 251 for example, in plants there is almost no division by sex. but the more the creatures develop, meaning the higher up they are on the ladder of evolution, the more distinct they become. in the spiritual world, this oppositeness is very obvious. one does not cancel the other, but complements it. without the feminine part, the system of creation is inconceivable. the masculine part depends on the feminine part and waits for it. q: are the souls of men different from those of women? a: yes, it is true that men and women have different kinds of souls. but the souls of men are neither better nor worse than those of women. they are simply different kinds of souls, and hence their corrections are diffe

ence their corrections are different. q: what is the difference between feminine and masculine souls? a: regardless of the physical body in our world, masculine and feminine souls are two types of parts of souls that comprise the spiritual partzuf, also called the right and the left of the partzuf. a kabbalist who climbs the spiritual ladder alternates between the masculine part of the vessel and the feminine part. consequently, at one time the kabbalist has a masculine soul and at another time, a feminine soul. an example of that is the soul of the first man. it broke into 600,000 parts and then into a great many more. however, the content of the original partzuf is retained in every one of them, turning each part to a minute partzuf of its own. all the attributes and the forces of the en

isdom of kabbalah know that there is a partzuf called zon, which is zeir anpin and nukva, the ideal image of man and woman in our world, the spiritual masculine and feminine origin. the same bond should exist between biological men and women. otherwise, there will be no connection at all. that is the situation our world is headed for. therefore, the unification of all parts of creation, including the feminine and masculine, will take place as all other corrections, through the wisdom of kabbalah. q: you mentioned that there were women prophets. what possibilities await those who come to the world in the body of a woman? do they only perform assisting roles? are there any exceptions? t h e k a b b a l a h e x p e r i e n c e 412 a: this is a very delicate question. are all the people, all n

two genders. man is different from nature because he has a task he must perform: attaining the purpose of creation by himself. all other parts of creation depend on attaining their purpose of creation, their perfection and eternity, through man. thus, everyone ultimately attains the purpose of creation. people are also divided by degrees, and inner and outer parts. as i have previously mentioned, the feminine and masculine part of creation stand in contrast to one another. before our time, studying kabbalah was the privilege of a chosen few. but from our time onwards v as was written by all the great kabbalists of the past and as rav yehuda ashlag, the greatest kabbalist of our time, writes, everyone can study kabbalah, including women. there are no exceptions. women usually aspire to play

LAITMAN M THE PATH OF KABBALAH

changeably, meaning they should sometimes follow pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 99 the right line (bestowal, masculine part) and at other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments on the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example, in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man and woman are a union of zeir anpin and malchut of the world of atzilut. its essence and degree create different names and a higher spiritual degree. the male a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

external world exists) but that the second aspect of the divine is also outpouring his life, and causing the evolution of living forms. thus this emblem refers to the two outpourings, and shows that the master presides over all three representations. 263. this figure, called the tau, has another very important meaning, for the upright line signifies the masculine element, and the horizontal line the feminine, in the deity- thus slowing that god manifests as mother as well as father, as we are told in the stanzas of dzyan(*the secret doctrine, vol. i, p. 59 et passim) i shall refer to this again later when writing of the h.r.a. in ancient egypt it took to a large extent the place of the cross and, conjoined with the circle or oval, it became the ankh, the symbol of everlasting life. 264. t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

aces in the symbology of the mysteries. 64. isis and osiris 65. isis, to whom the lesser mysteries were ascribed, was not only the universal feminine principle expressed in nature, but also a real and very lofty being, just as the christ is the universal life, the second logos, and also a high official of the occult hierarchy. she by virtue of her high development and office was able to represent the feminine aspect of the deity to man. isis was the mother of all that lives, and wisdom and truth and power; upon her temple at sais the inscription was written: i am that which is, which hath been, and which shall be; and no man has ever lifted the veil that hides my divinity from mortal eyes(*plutarch. moralia; de iside et osiride) the moon was her symbol; and the influence which she outpoure

orship me(*op. cit, ix, 23) 73. wherever devotion is offered through a particular form, we may be sure that there is an intelligence behind that form who acts as a mediator or channel between the suppliant and the deity behind. hathor, for instance, was the goddess of love and beauty, while as we have seen, isis was the queen of truth and the mother of all things; yet both were representatives of the feminine aspect of the deity, as also was nephthys. ptah was the master architect of the universe, the holy spirit who is the creative fire of god; he was the celestial worker in metals, and the chief smelter, caster and sculptor of the gods, the skilful craftsman by whom the design for every part of the framework of the world was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. t

how such a remarkable likeness to modern freemasonry. since the minoan script cannot yet be deciphered, we are but very partially informed about the thoughts and the beliefs of the minoan race, but from the objects found and the monuments discovered some conclusions may be drawn which are sufficient for our present purpose. 228. worship in crete 229. the main worship appears to have centred round the feminine aspect of the deity already mentioned who, like isis amongst the egyptians and demeter amongst the later greeks, symbolized the creative power and fostering care of mother-nature. connected with her worship was the sacred tree, depicted in so many presentations of minoan shrines, while the deity herself was associated with the dove, the lion, the fish and the snake, typifying her domi

athens in perfect order, directing it, governing it, brooding over its people with her wonderful inspiration; and she watched the development of her city with the closest interest, determined that it should be ahead of sparta and corinth and the other cities of greece. 329. hera was a real personage likewise, but very different from pallas athene. she was one of the many incarnations or forms of the feminine aspect of the first ray, and was thought of as the queen of heaven; she corresponds most closely to the indian goddess parvati, the shakti or power of shiva, imaged as his consort, as hera was the consort of zeus. 330. dionysus was the logos himself, just as osiris had been in egypt, though in a somewhat different aspect; and the legend of his death and resurrection corresponded close

rs and fruit, and then withdraws once more at the onset of winter into a kind of hibernation- a hidden life within, only to burst out again as though in a new incarnation under the influence of spring. demeter appears to correspond with uma, the great mother, still venerated in india. 331. aphrodite, the goddess of love- immortal aphrodite of the broidered throne, as sappho calls her- represented the feminine aspect of the deity as the divine compassion; she was called the foam-born because she was mystically supposed to have risen from the waters of the ocean. swinburne describes her in magnificent lines: 332. her deep hair heavily laden with the odour and colour of 333. flowers, 334. white rose of the rose-white water, a silver splendour, a 335. flame 336. who, at her mystic birth, 337

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

he 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 world cultures have vilified both females and goddesses, especially chthonic goddesses. foot binding, witch burning, and suttee are the legacies of such cultures. zeus the rapist, the celibate jesus, and femal

y chthonic goddesses. foot binding, witch burning, and suttee are the legacies of such cultures. zeus the rapist, the celibate jesus, and female bodhisattvas transformed into men are all mythic-religious examples of male dominance and power reflected in the religious realm. the temple of lylyth stands in contrast to this tradition. the temple of lylyth recaptures the ancient tradition of shekenah the feminine aspect of god from jewish cabalah (called shakti in shaivite nagism).this part of the divine, vilified and demonized, is a natural part of the vilified and demonized religion known as satanism. members of the temple of lylyth feel the dark force in nature, which anton lavey called satan, as a maternal force. the temple of lylyth serves the need of its members to give praise to the dar

LIBER ALEPH

oth will with solid energy as the bull, doh dare with fierce courage as the lion, doth know with swift intelligence as the man, and doth keep silence with soaring subtilty as the eagle or dragon. moreover, this sphinx is an eidolon of the law, for the bull is life, the lion is light, the man is liberty, the serpent love. now then his sphinx, being perfect in true balance, yet taketh the aspect of the feminine principle that so she may be partner of the pyramid, that is the phallus, pure image of our father the sun, the unity creative. the signification of this mystery is hat the adept must be whole, himself, containing all things in true proportion, before he maketh himself bride of the one universal transcendental, in its most secret virtue. and now herefore, o my son, comprehending this

by we mean not the muteness of him that hath a dumb devil. this silence is the dragon of thine unconscious nature, not only the ekstacy or death of thine ego in the operation of its organ, but also, in its unity with thy lion, the truth of thy self. thus is thy silence the way of he tao, and all speech a deviation thereform. this lion and dragon are therefore of thy self, and the man and the bull the feminine counterparts thereof, being the grace of our lady babalon that she bestoweth upon thee in thine adultery with her. they are then as a vesture of honour, and a reward, that are won by the intensity of thy light and of thy love. so perperly we esteem men by the measure of their intelligence and their strength, since they are equal in their essential godhead, so far as concerneth the qua

f honour, and a reward, that are won by the intensity of thy light and of thy love. so perperly we esteem men by the measure of their intelligence and their strength, since they are equal in their essential godhead, so far as concerneth the quality thereof. see thou closely moreover into it, that if thou be well favoured of our lady, thy lion and thy dragon grow in like measure, for the excess of the feminine is dead weight. the intellectual without virility is a dreamer of follies, and the laborious giant without courage is a slave. b liber aleph vel cxi 162# de natura silentii nostri (of the nature of our silence) he nature of this silence is shewn also by the god harprocrates, the babe in the lotus, who is also the serpent and the egg, that is, the holy ghost. this is the most secret of

LIBER LVII

ve translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26 .and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word elohim the sense of a female potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary rel

he divine name la, el, the mighty one, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [this is misleading; the elohim are androgynous as has been repeatedly explained. t.s] 17 [add, in another sense, ch xvii. this is important. t.s] on the qabalah 13 and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name todw

oth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (ps

56= 575= 23 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother, in her glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connects with 28, mystic number of netzach (venus, victory. note the 3 sundering the two fours. this is the feminine victory; she is in one sense the delilah to the divine samson. hence we adore her from full hearts. it ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, hyha, the god of

LIBER LXVII THE SWORD OF SONG

summonses, etc: camp xi, the baltoro glacier, baltistan o millionaire! my lord marquis, mr. editor! my lord viscount, dear mrs eddy, my lord earl, your holiness the pope! my lord, your imperial majesty! my lord bishop, your majesty! reverend sir, your royal highness! sir, dear miss corelli, fellow, my lord cardinal, mr. congressman, my lord archbishop, mr. senator, my lord duke, mr president (or the feminine of any of these, as shown by underlining it, courtesy demands, in view of the (a) tribute to your genius (b) attack on your (1) political (2) moral (3) social (4) mental (5) physical character (c) homage to your grandeur (d) reference to your conduct (e) appeal to your finer feelings on page. of my masterpiece .the sword of song. that i should send you a copy, as i do herewith, to giv

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

death of baldr (stanzas 27.28. at this point freyja intervenes, warning loki that frigg knows the fates of all people, although she chooses not to disclose them (stanza 29, also quoted by snorri in gylfaginning. it is not easy to make sense of this material. to be called gfjorgyn fs daughter h (snorri has the same information, but the name is otherwise unattested) is hardly an insult. fjorgyn, in the feminine form of the name (a distinction lost in the system used in this book for medieval icelandic names, is thor fs mother. the taking of odin fs inheritance by vili and ve in odin fs absence in ynglinga saga might indicate the absence of a legitimate heir, so this incident might have occurred early in odin fs career. frigga fs infidelity with the slave is hardly of the same order. the disc

ion, to her temple. thereafter the cart, the cloth, and, if you wish to believe it, the deity herself, are washed in a secret lake. slaves serve her, whom the same lake swallows. hence there is a secret terror and a holy ignorance about what that may be, which they only see to die. both frey and freyja are associated with carts, and njord is especially associated with water. indeed, gnerthus h is the feminine form of what the name gnjord h would have looked like during the time tacitus wrote. the identification with mother earth probably has much less to do with jord in scandinavian mythology than with fertility goddesses in many cultures. in short, nerthus looks very much like one of the vanir, although her cult is attested more than a deities, themes, and concepts 237 millennium before t

ning and haraldur bessason (winnipeg: university of manitoba press, 1983, 86.116. vor minor goddess. snorri lists vor tenth in his catalog in gylfaginning of goddesses among the asir and says this about her: gshe too is wise and so questioning that no item may be concealed from her. it is a proverb that a woman becomes vor [aware] of that when she becomes wise. h the name vor is nothing more than the feminine form of the common adjective varr, gaware. h this goddess is completely unknown outside of snorri fs catalog, but her name occurs twice as the base word in woman kennings in skaldic poetry. yggdrasil (ygg fs-steed) the world tree, located at the center of the universe and uniting it. the seeress who is the speaker in voluspa devotes a stanza to the tree, stanza 19 in the usual edition

LUCIFERIAN SORCERY

the model for the goddess to manifest in the earth. therefore shall the woman dress, think and align herself with this positive and balanced image of death and life, that through the witchcraft shall she set herself up as queen and mistress of the beast 666, whom is the solar force of creation and joy. the woman is highly respected in the witches sabbat path, as she is the beauty, life and joy of the feminine which is beheld in us all. it is through her womb that the night transfers knowledge and one must seek to continually manifest this through the individual, being male or female. the sabbat is the manifestation of the witch queen in all of her aspects, thus she is deadly and protective at the same time. the sabbat is paralleled in morocco by the ancient meeting of spirits called the za

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

exander wilder, in his philosophy and ethics of the zoroasters, states that mithras is the zend title for the sun, and he is supposed to dwell within that shining orb. mithras has a male and a female aspect, though not himself androgynous. as mithras, he is the ford of the sun, powerful and radiant, and most magnificent of the yazatas (izads, or genii, of the sun. as mithra, this deity represents the feminine principle; the mundane universe is recognized as her symbol. she represents nature as receptive and terrestrial, and as fruitful only when bathed in the glory of the solar orb. the mithraic cult is a simplification of the more elaborate teachings of zarathustra (zoroaster, the persian fire magician. click to enlarge the ground plan of stonehenge. from maurice's indian antiquities. the

ab is represented by this peculiar creature because the sun, after passing through this house, proceeds to walk backwards, or descend the zodiacal arc. cancer is the symbol of generation, for it is the house of the moon, the great mother of all things and the patroness of the life forces of nature. diana, the moon goddess of the greeks, is called the mother of the world. concerning the worship of the feminine or maternal principle, richard payne knight writes "by attracting or heaving the waters of the ocean, she naturally appeared to be the sovereign of humidity; and by seeming to operate so powerfully upon the constitutions of women, she equally appeared to be the patroness and regulatress of nutrition and passive generation: whence she is said to have received her nymphs, or subordinate

ll agreed, however, as to the nature of unity, or 1. some declared it to be positive, because if added to an even (negative) number, it produces an odd (positive) number. others demonstrated that if unity be added to an odd number, the latter becomes even, thereby making the masculine to be feminine. unity, or 1, therefore, was considered an androgynous number, partaking of both the masculine and the feminine attributes; consequently both odd and even. for this reason the pythagoreans called it evenly-odd. it was customary for the pythagoreans to offer sacrifices of an uneven number of objects to the superior gods, while to the goddesses and subterranean spirits an even number was offered. any even number may be divided into two equal parts, which are always either both odd or both even. t

line active potency, also called el, from which emanated geburah, or justice, also called eloha, a feminine passive potency; from the union of these two was produced tiphereth, beauty, clemency, the spiritual sun, known by the divine name elohim; and the second triad 'face' or 'head' was formed. these emanating, in their turn, the masculine potency netzah, firmness, or jehovah sabaoth, who issued the feminine passive potency hod, splendor, or elohim sabaoth; the two produced jesod, foundation, who is the mighty living one el-chai, thus yielding the third trinity or 'head' the tenth sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. it is malchuth or kingdom, and shekinah, also called adonai, and cherubim among the angelic hosts. the first 'head' is called

god) is said to have created man in his own image, male and female; or, more properly, as the division of the sexes had not yet taken place, male-female. this is a deathblow to the time-honored concept that god is a masculine potency as portrayed by michelangelo on the ceiling of the sistine chapel. the elohim then order these androgynous beings to be fruitful. note that neither the masculine nor the feminine principle as yet existed in a separate state! and, lastly, note the word "replenish" the prefix re denotes "back to an original or former state or position" or "repetition or restoration (see webster's international dictionary, 1926) this definite reference to a humanity existing prior to the "creation of man" described in genesis must be evident to the most casual reader of scripture

e of yetzirah. the fourth adam was merely the third adam after the fall into the sphere of assiah, at which time the spiritual man took upon himself the animal shell or coat of skins. the fourth adam was still considered as a single individual, though division had taken place within his nature and two shells or physical bodies existed, in one of which was incarnated the masculine and in the other the feminine potency (for further details consult isaac myer) the universal nature of adam is revealed in the various accounts concerning the substances of which he was formed. it was originally ordained that the "dirt" to be used in fashioning him was to be derived from the seven worlds. as these planes, however, refused to give of their substances, the creator wrenched from them by force the ele

o a certain degree founded upon this ideal. according to the other school, the so-called division of the sexes resulted from suppression of one pole of the androgynous being in order that the vital energies manifesting through it might be diverted to development of the rational faculties. from this point of view man is still actually androgynous and spiritually complete, but in the material world the feminine part of man's nature and the masculine part of woman's nature are quiescent. through spiritual unfoldment and knowledge imparted by the mysteries, however, the latent element in each nature is gradually brought into activity and ultimately the human being thus regains sexual equilibrium. by this theory woman is elevated from the position of being man's errant part to one of complete e

n the mysteries, celibacy is reserved for those who have reached a certain degree of spiritual unfoldment. when advocated for the mass of unenlightened humanity, however, it becomes a dangerous heresy, fatal alike to both religion and philosophy. as christendom in its fanaticism has blamed every individual jew for the crucifixion of jesus, so with equal consistency it has maligned every member of the feminine sex. in vindication of eve philosophy claims that the allegory signifies merely that man is tempted by his emotions to depart from the sure path of reason. many of the early church fathers sought to establish a direct relationship between adam and christ, thereby obviously discounting the extremely sinful nature of man's common ancestor, since it is quite certain that when st. augusti

yim. man (the little world) is included in this symbol because his inner nature is potential gold (aphar min haadamah, which gold is his eternal indestructible spiritual body. gold is the masculine principle of the universe. figure 35 is the character of silver and the moon. it signifies that silver (like gold) is a perfect metal, except that the red part of its nature is turned inward. silver is the feminine principle of the universe. figure 36 is the character of copper and venus; figure 37, of iron and mars; figure 38, of tin and jupiter; figure 39, of lead and saturn; figure 40, of mercury (both the planet and the element; figure 41, of antimony, the key metal of the earth itself; figure 42, of arsenic; figure 43, of sulphur; figure 44, of cinnabar; figure 45, of quicklime; figure 46

oreheads, as related by the prophet ezekiel. it was also placed as a symbol of liberation upon those charged with crimes but acquitted. click to enlarge the crux ansata. both the cross and the circle were phallic symbols, for the ancient world venerated the generative powers of nature as being expressive of the creative attributes of the deity. the crux ansata, by combining the masculine tau with the feminine oval, exemplified the principles of generation. click to enlarge apollonius of tyana. from historia deorum fatidicorum. concerning apollonius and his remarkable powers, francis barrett, in his biographia antiqua, after describing how apollonius quelled a riot without speaking a word, continues "he traveled much, professed himself a legislator; understood all languages, without having

t-colored beast having seven heads and ten horns. the woman was arrayed in purple and scarlet and bedecked with gold, precious stones, and pearls, having in her hand a golden cup full of abominations. this figure may be an effort (probably interpolated) to vilify cybele, or artemis, the great mother goddess of antiquity. because the pagans venerated the mater deorum through symbols appropriate to the feminine generative principle they were accused by the early christians of worshiping a courtesan. as nearly all the ancient mysteries included a test of the neophyte's moral character, the temptress (the animal soul) is here portrayed as a pagan goddess. in the nineteenth and twentieth chapters is set forth the preparation of that mystical sacrament called the marriage of the lamb. the bride

hool in spite of its lapse into idolatry still retained the secrets of the ancient wisdom cult. the arcana of islam may yet be demonstrated to have been directly founded upon the ancient pagan mysteries performed at the caaba centuries before the birth of the prophet; in fact it is generally admitted that many of the ceremonials now embodied in the islamic mysteries are survivals of pagan arabia. the feminine principle is repeatedly emphasized in islamic symbolism. for example, friday, which is sacred to the planer venus, is the moslem's holy day; green is the color of the prophet and, being symbolic of verdure, is inevitably associated with the world mother; and both the islamic crescent and the scimitar may be interpreted to signify the crescent shape of either the moon or venus "the fam

MASTERING WITCHCRAFT

versal peace among men" the initials of which phrase in latin spell the name backwards: templi omnium hominum pacis abbas; or by others as a corruption of bathos metis "purification by wisdom" however, many witches take it to refer to "the stone of buffo" buffo being an ancient name for the island of cyprus where legend has it the greek love goddess aphrodite was born; from whence also certain of the feminine witch mysteries were said to have emanated. which brings me to my second consideration, namely, the titles bestowed upon female witch leader whether she be designated high priestess or queen of the sabbat. among the lady's titles are: andred. witch goddess name coming from the forest of weald in england. bensozia. twelfth-century french name for the goddess, meaning doubtful. nocticul

MICHAEL FORD WITCHMOON

of the great goddess, her vehicle upon earth being the scarlet woman, the divine manifestation of lust and strength. there is a well known saying 'behind every great man there is a woman, indeed, the all pervading woman. such a sentence can denote any particular aspect of woman, meaning mother, wife, lover, daughter or any female identity as she defines herself. a point within this phrase is that the feminine or lunar side of each individual should be well recognized and explored. also that men can learn a lot from women, and on numerous levels. a balanced relationship provides a stability in the partners life no matter how strong the individual is. it is not saying men are useless, far from it, each should be willing to listen and learn from one another. there is no stronger union than tw

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

of the mysteries of being.the role of women domestically and professionally.going beyond the familiar roles, in the 21st century.the age of aquarius- its true impact.the relevance of the divination arts: tarot, astrology, kabala and numerology.symbolic literacy- what is it?stereotypes versus archetypes.habituation versus individuation.the return of the goddessmichael tsarion speaks on the role of the feminine, women, and the relevance of the hermetic arts.(includes digital slide presentation)the women who once ruled the earth now seem content to be ruled by its destroyers- michael tsarionlog on to www.taroscopes.com and visit the merchandise page for more information. also by michael tsarion434atlantis, alien visitation, and genetic manipulation psychic v ampirism: stranger than fictionhea

MICHAEL WYNN THE SOUL TRAVELERS

st is the infernal direction. a double-headed eagle looking left and right is an example of this. it also happens that satanic rituals are often oriented towards the west. the angelic counterpart, and the angelic race in general, is often symbolized by the sun, which represents the masculine principal of life; the demonic counterpart, and the demon race in general, is associated with the moon and the feminine principal of life. so naturally an androgynous figure, like that of baphomet, is used to symbolize a perfected human--michael wynn's "the soul travelers" 68 famous phrases: reborn before i touched my teens, i was already aware that i was the beast whose number is 666. i did not understand in the least what that implied; it was a passionately ecstatic sense of identity.in my third year

o, venus, ishtar, inanna, aradia, davcina, selene, diana, az, babylon, kali, tiamat, al-uzza, and gaia. although this goddess is mostly associated with the moon, she is said to have both good and bad aspects, and true to that logic she if often spoke of as lilith who was consumed or possessed by a much more ancient goddess named tiamat. as if lilith is now the body that tiamat walks in. lilith is the feminine principle personified. tiamat is said to be the most ancient of god s enemies, long before the fall of lucifer, and she spawned a race of wicked giants and demons. in babylonian legend, tiamat was called the monster of chaos, and waged war against the gods. finally marduk defeated tiamat, split her in two, and used her flesh to create the world. this battle between the angels and the

na. diana is a goddess of the hunt, the moon, and childbirth. she was also known as the virgin goddess. artemis, the greek equivalent of diana, is also a goddess of the hunt, childbirth, the moon and also known as the virgin goddess. artemis is also closely related to selene, yet another moon goddess. in hinduism, lilith goes by the name kali. kali is a goddess identified with death, carnage, and the feminine principle. she often called mother kali and the mother goddess who is the consort of the god shiva, the destroyer. kali is depicted as a naked woman with black skin, who wear a necklace of skulls and holds a bloody sword. similar to the babylonian account of tiamat, kali s body parts constitutes the universe of space and time. the goddess kali, along with her husband shiva, roam the c

MORALS AND DOGMA

pared the universal nature to what they called the most beautiful and perfect triangle, as plato does, in that nuptial diagram, as it is termed, which he has introduced into his commonwealth. then he adds that this triangle is right-angled, and its sides respectively as 3, 4, and 5; and he says "we must suppose that the perpendicular is designed by them to represent the masculine nature, the base the feminine, and that the hypothenuse is to be looked upon as the offspring of both; and accordingly the first of them will aptly enough represent osiris, or the prime cause; the second, isis, or the receptive capacity; the last, horus, or the common effect of the other two. for 3 is the first number which is composed of even and odd; and 4 is a square whose side is equal to the even number 2; bu

ense of the verb, are the same as the hebrew? and [huh and hih, and mean _was, existed, became. now? and [hua and hia] are the personal pronoun [masculine and feminine, he, she. thus in gen. iv. 20 we have the phrase [hua hih, he was: and in lev. xxi. 9 [ath abih hia, her father. this feminine pronoun, however, is often written [hua, and [hia] occurs only eleven times in the pentateuch. sometimes the feminine form means it; but _that_ pronoun is generally in the masculine form. when either, or [yod, vav, he, or aleph] terminates a word, and has no vowel either immediately preceding or following it, it is often rejected; as in [gi, for [gia, a valley. so [hua-hia, he-she, could properly be written [hu-hi; or by transposition of the letters, common with the talmudists [ih-uh, which is the te

MOTTA MARCELO THE COMMENTARIES OF AL

her 'chaste' or venal sisters, as men now despise 'milksops 'sissies, and 'tango lizards. love is to be divorced utterly and irrevocably from social and financial agreements, especially marriage. love is a sport, an art, a religion, as you will; it is not an ol' do' emporium 'mary inviolate' is to be 'torn upon wheels' because tearing is the only treatment for her; and rv, a wheel, is the name of the feminine principle (see liber d) it is her own sisters who are to punish her for the crime of denying her nature, not men who are to redeem her, since, as above remarked, it is man's own false sense of guilt, his selfishness, and his cowardice, which originally forced her to blaspheme against herself, and so degraded her in her own eyes, and in his. let him attend to his own particular busines

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

tely burst forth into new shoots. the principal festival held in honour of this divinity was the panathenaa. the owl, cock, and serpent were the animals sacred to her, and her sacrifices were rams, bulls, and cows. page 48 page 49 minerva. the minerva of the romans was identified with the pallas-athene of the greeks. like her she presides over learning and all useful arts, and is the patroness of the feminine accomplishments of sewing, spinning, weaving &c. schools were under her especial care, and schoolboys, therefore, had holidays during her festivals (the greater quinquatria, when they always brought a gift to their master, called the minerval. it is worthy of notice that the only three divinities [48]worshipped in the capitol were jupiter, juno, and minerva, and in their joint honour

fully to comprehend the worship of this divinity, we must consider her under each aspect. arcadian artemis. the arcadian artemis (the real artemis of the greeks) was the daughter of zeus and leto, and twin-sister of apollo. she was the page 95 goddess of hunting and chastity, and having obtained from her father permission to lead a life of celibacy, she ever remained a maiden-divinity. artemis is the feminine counterpart of her brother, the glorious god of light, and, like him, though she deals out destruction and sudden death to men and animals, she is also able to alleviate suffering and cure diseases. like apollo also, she is skilled in the use of the bow, but in a far more eminent degree, for in the character of artemis, who devoted herself to the chase with passionate [88]ardour, this

PHOSPHORUS

ies and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this encircles the practice of ceremonial magick as a means of self-initiation through both high and low sorcery. one must grow familiar with the avenues of self control as the encompassing of interior to exterior forces. 4. samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minimum two page essay on lilith and samael. 5. study of the 8 pointed luciferian star chaos and baphomet. a detailed study in writing of the results in a minimum of 3 pages and how this primal gnosis relates to the self. baphomet and the basics of sex magick will be sought to be understood. 6. luciferian transference sigils of mastery and how luci

n) 10 1. a study of austin osman spare via the book of pleasure. you will wish to obtain other titles by spare and seek to understand through practice the essence of zos kia and its view as a practitioner of the left hand path. 2. lilith, hecate, babalon& az. what each goddess represents (and how they are the same) and the results of invoking them within (both male and female. the significance of the feminine (lunar) and the goddess of death and birth. the crimson caul and the birth of lilith within the luciferian circle. a minimum four page essay on the goddess and how this feminine aspect is used within the male or female. see nox umbra, book of cain, book of the witch moon and yatuk dinoih. 3. creation of famulus (familiars) both lesser and greater. submit records and techniques used in

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

slates into aramaic as "he unites the heavens and the earth. the reason yesod is called "kol (everything) is because all the influence gathers there before it comes out into revelation. the zohar calls this "knishu d kol nehorin (the gathering place of all the lights before they come out into revelation. in contrast, malchut, the recipient, is called "kalah (bride. however, the word kalah also is the feminine form of the word kol and likewise means "everything. this is because since she "has nothing of her own, malchut is the receptacle for everything above her. the sefirah of malchut will now be discussed in greater detail. keter malchut the desire for kingship the sefirah of malchut is unique and different than all the other sefirot in that it requires an "other. all the other qualities

nto a concept he is trying to understand, his intellect becomes sublimated to the concept. only after the complete sublimation of his intellect to the concept, can he conceptualize it in a revealed and tangible way, and even bring out new insights from it (this process of delving with all the intellectual faculties and sublimating them to the concept is called ha ala at mayim nukvin the rising of the feminine waters. this causes what is called hamshachat mayim d churin the drawing down of the masculine waters of insight) furthermore, when one is studying a subject, he will never reach the truth of it unless his intent is only to grasp its true meaning. for example, many people go to school and learn many different concepts and subjects. however, who is it who grasps their true depth and ha

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

hing of z feir anpin and nukva of atzilut in them. to be continued c .translated from likutei torah 21 parashat bereishit [third installment] we continue the discussion of the opening passage of the torah translated in the previous two installments. the analysis centers at this point on the verse, glet us make man in our image, after our likeness. h both the gimage h and the glikeness h come from the feminine [aspect of the intellect, ima, who clothes the offspring [she produces. this [clothing] is the gimage. h thus, the numerical value of the word for gimage h [tzelem, 160, plus the kolel] is the same as that of the name ekyeh when spelled out with the letter yud, which denotes the feminine principle. as we have seen, the name ekyeh is chiefly associated with binah, and therefore has a f

ge h in z feir anpin of asiyah, and gthe elikeness f exists in the female h of asiyah. the terms gmale h and gfemale h usually refer to z feir anpin and nukva of atzilut, but in this case they refer to z feir anpin and nukva of asiyah. 1 genesis 1:26. the arizal on parashat bereishit (2) 22 nonetheless, all this occurred through ima of beriah [clothing the partzufim of] asiyah, and all of this is the feminine. thus, the question was solely regarding the gman h of asiyah. as was stated previously, the statement glet us make man in our image, after our likeness h was a question posed by ima of beriah to abba of beriah( gshall we make man c? h. the question was whether to make gman h of asiyah, since his earthly counterpart, mortal man, was destined to sin. the torah then states, gand g-d cre

s the creation of the gman h of beriah in its discussion of the sixth day of creation, which refers to yesod of atzilut, not beriah? the creation of this gman, h of beriah, is described in [the torah fs account of] the sixth day, while his creation should have occurred after the seventh day, which expressed the nukva of z feir anpin of atzilut. but [it is] because the seventh day, which is always the feminine, and the sixth, which embodies yesod, are never separated, for yesod and malchut are never separated. since this is so, the sixth day includes the feminine principle as well [as the masculine principle. thus, in a sense, the entire array of atzilut has already been dealt with by the sixth day, so while still discussing the sixth day, the torah can go on to discuss what happened in the

nd malchut are never separated. since this is so, the sixth day includes the feminine principle as well [as the masculine principle. thus, in a sense, the entire array of atzilut has already been dealt with by the sixth day, so while still discussing the sixth day, the torah can go on to discuss what happened in the world of beriah. furthermore, the main aspect of the male [partzuf] is yesod, for the feminine [partzuf] is essentially just a receptacle for the [seminal] drop that yesod posits in it. she is gan non-shining speculum. h since the feminine partzuf is essentially a receptacle for the seminal seed of z feir anpin, the main aspect of z feir anpin is, in this context, yesod, the sefirah that actual posits the seminal drop in nukva. the term gnon-shining speculum h is used to refer

shining speculum h is gmirror, h while that of gshining speculum h is simply gtransparent glass. h also, the sixth day is prefaced by the definite article, in contrast to the other days. in the creation account, the first five days are mentioned without a definite article( gone day, h ga second day, h ga third day, h etc. only the sixth day is referred to as gthe sixth day. h5 this indicates that the feminine principle is already rectified [on this day. since the definite article is the letter hei, which in the context of the name havayah refers to the feminine sefirot (binah and malchut, malchut in particular. if so, in what way does the seventh day refer to malchut? and the only thing lacking is for [z feir anpin and nukva] to turn face to face in order to couple. adam and eve.and theref

ward nukva, nukva could not elicit the flow of divine beneficence toward it. gelevating feminine water h is the allegorical term for arousing or eliciting flow from above [normally, nukva can] elevate her feminine water, which is states of gevurah. and when the masculine water mates with her states of gevurah [in her feminine water, the states of gevurah are sweetened. as we have seen previously, the feminine principle is constructed out of states of gevurah, since it needs to be very judgmental in order to interface with the material world, which is a priori antithetical to g-dliness. in order that these states of gevurah not leave her with an entirely negative attitude, she must periodically gmate h with the male principle, in which chesed predominates. this mitigation of nukva fs gevura

ith gevurah, the judgmentality that guards the garden from intrusion by forces antithetical to g-d consciousness. but in the present case [i.e, that of the world before the flood, there was no masculine water at all; rather, there were only severe states of judgment. unable to be gsweetened h by gmating h with masculine water (which was diverted into the forces of evil by the sin of wasting seed, the feminine gevurah states remained in their full force. this predominance of gevurah in the world precipitated the flood. it is known that the five states of judgment are the five letters of the name elokim, and that they originate in the hei of this name. each of these states of gevurah comprises ten sub-levels. this is the significance of the hei-yud of the name elokim, meaning 5 times 10. the

e numerical value of the letters hei and yud are 5 and 10, respectively. these are the fifteen cubits [of water depth] that ascended [above the highest mountaintop. the 15 cubits allude to the 5 and the 10 of the name elokim. 5 genesis 2:15. 6 batei midrashot, vol. 2, likutei midrashim miketav yad 4; yalkut reuveini quoting gmidrash h; zohar 1:27a. the arizal on parashat noach (2) 41 the water is the feminine water mentioned above, from which the hei-yud had been withdrawn, leaving alef-lamed-mem of elokim. the states of gevurah within the feminine water, as stated, could not be gsweetened h by the masculine water and form part of the harmonious functioning of the masculine and feminine principles, so they separated from the feminine water and assumed a life of their own, so to speak. the

g alef-lamed-mem of elokim. the states of gevurah within the feminine water, as stated, could not be gsweetened h by the masculine water and form part of the harmonious functioning of the masculine and feminine principles, so they separated from the feminine water and assumed a life of their own, so to speak. the fifteen cubits of water allude to the absence of the (5 x 10) states of gevurah from the feminine water. this is the mystical meaning of the word gabove, h for it can be read to mean gabove the hei, h [referring to the states of gevurah] that were withdrawn above the hei [i.e, above the feminine water. these states of gevurah ascended above her head, i.e, to the level of the upper third of tiferet [of z feir anpin. we have seen previously that nukva is positioned initially such th

r gcivilization h we have carefully constructed to serve our own ends. this is the mystical meaning of the verse, gall the wellsprings of the abyss split open c h8 referring to the states of gevurah in rachel [i.e, nukva, g cand the storehouses of heaven were opened, h referring to yesod of ima, located in gheaven, h i.e, the top third of tiferet. in this context, the lower waters, the abyss, are the feminine waters of nukva, and the upper waters, the storehouses of heaven, are the waters of yesod of ima. gheaven h is often associated with tiferet, as contrasted to gearth, h which indicates malchut. the words for gand the storehouses c h may be seen as 15+ 200, referring to the 200 regressive manifestations of the name elokim. the rest of the letters, together with the kolel, are 15; these

se [three hues] are netzach, personified by shem; hod, personified by ham; and yesod, personified by japheth. this is alluded to in the verse, gand joseph was good looking. h16 the words for ggood looking h are yefeh to far. when this expression is abbreviated according to the conventions of the technique known as notrikon, the word yefet, which is also the name japheth, is formed. alternatively, the feminine form of yefeh to far, yefat to far, is used of joseph fs mother rachel.17 the word yefat (spelled yud-pei-tav) can be vocalized to read yefet, japheth. in either case, inasmuch as joseph is always associated with the sefirah of yesod, it follows that japheth is also associated with yesod. now, a higher entity always retains a residue of the lower entities that pass through it, whereas

the pure and impure animals are derived from the hei of the yud-hei-vav. the letter hei is associated with animals chiefly by virtue of the fact that the latter hei of the name havayah is associated with the 52-name, and 52 is the numerical value of the word for ganimal h (beheimah. true, we are dealing with the first hei of the name havayah, but in general, the two hei fs of the name havayah are the feminine sides of the two-letter pairs, while the yud and vav are the masculine sides. the gfeminine h here means grecipient h or gmeans of expression, h and this is the role played by animals vis-a-vis human beings [specifically] the pure animals are derived from the letters hei in the permutations yud-hei-vav and yud-vav-hei, aligned with chesed and netzach. the impure animals are derived fr

s hidden within reality or the inner powers or potentials that we possess to do good. when these are shared with people of evil intent, we are guilty allegorically of spilling our seed, causing our potentials to be diverted to unholy purposes. to explain: we have already said that the hei of atzilut is manifest in atzilut, and that the vav of this hei is the masculine principle while the dalet is the feminine principle. they are manifest as [the partzufim] jacob and leah. the form of the letter hei can be seen as a dalet with a smaller vav inside it. the hei, which indicates malchut of atzilut, thus alludes to the union of z feir anpin and nukva that occurs within it. when someone reveals a secret to a wicked person, he causes yesod, which is that vav, to channel its effulgence to the powe

y the intellect as far as the intellectual aspect of tiferet. from that point on, the midot gtake over, h and the dominant consciousness is that of pure midot, with the intellectual rationale for the midot present only in the background. the three [revealed] states of gevurah are sweetened by the three [revealed] states of chesed there [i.e, in yesod. true, all five states of gevurah are given to the feminine [partzuf, nukva] i.e, into her da fat, as is known. and so too, all the five states of chesed are transferred to the feminine [partzuf] during the coupling [of z feir anpin and nukva, as a drop of gmale water h [i.e, seed. nonetheless, since [the lower three states] are revealed lights [only] their source and radiance remains in yesod. the arizal on parashat lech lecha 68 though all f

uled in the land of edom and died2 were manifestations of arich anpin, abba, ima, z feir anpin, and nukva.3 these are the partzufim of atzilut, while the kings that died allude to the seven sefirot that collapsed in the world of tohu, the version of atzilut that precedes its rectified version, tikun. also, there were seven kings that died, but only six partzufim are enumerated here. they were all the feminine aspect [of these partzufim, which is known as the malchut [of each partzuf. that is why they are alluded to by the gkings, h being named after it. since the kings that died were the malchut of these partzufim, they are called gkings, h since malchut means gkingship. h it is known that malchut is expressed by the name havayah spelled out such that its numerical value is 52, i.e, with t

ntil they are ready to enter. h from all this, it follows that our main task is to rectify z feir anpin and nukva and cause them to couple, and that the principle coupling consists of the sweetening of the states of gevurah [of nukva] by coupling them with the states of chesed, i.e, the coupling of gevurah with the states of chesed. as we have seen previously, gevurah (judgment) is predominant in the feminine archetype, while chesed (inclusiveness) predominates in the male archetype. know that the states of gevurah within the feminine archetype are embodied in the [final] letters mem-nun-tzadik-pei-chaf, whose combined numerical value is 280. these five letters possess final forms, which indicate the stopping of the flow of meaning in the word. mem-nun-tzadik-pei-chaf= 40+ 50+ 90+ 80+ 20=

s. so we have (1 x 100 (2 x 10 (7 x 1= 127. this number thus was the number of years she was destined to live. once she lived them out, they became the years of her life. this explains the seemingly redundant phrase at the end of the first verse: gthe years of the life of sarah. h [in addition] sarah embodied the divine attribute of malchut. binah and malchut are of course related, since binah is the feminine correlate of chochmah and malchut is the feminine correlate of the midot. binah is called gthe higher mother, h i.e, the mother of the midot, while malchut is called gthe lower mother, h i.e, the mother of the subsequent worlds that are created out of it. the word sarah itself, moreover, means gruler h or gprince, h and is thus thematically related to malchut, which means gkingdom. h

rich anpin. when the three names havayah in the three brains of arich anpin descend into its torso, there is no feminine principle to absorb the residual light from the final hei fs of these names that pierces through the skin of the jaw and neck. therefore, all this light can be manifest as a beard. when the similar process occurs in z feir anpin, however, there is the partzuf of nukva to absorb the feminine energy from these letters. thus, there are only 9 letters left to manifest in the beard. there is no kollel here (as there is in arich anpin) since the full array is not present. of these thirteen [parts of the beard of arich anpin, two are referred to as a mazal, in that divine beneficence flows downward through them. these are the attributes of gstoring kindness h and gand acquits

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ined research is only one example that points llewellyn to high standards and impeccable an invaluable and special role in my life some of them now. the contributing george wilson, and hal sundt have taken making this an unparalleled edition of has been my faithful golden dawn has achieved attainments in actualizing i also wish to thank stephan hoeller, conversation and ideas, and my me closer to the feminine. finally, i ph.d. for his patient participation in my when regardie finished his introduction with the words that his work was true fratres and sorores who seek the ruby stone of the wise. our work too, just introduction to the second edition volume i. it would be trite to say that life is a strange, wonderful and mysterious process. but it is! in his triumphal chariot of antimony, th

t and compare, and to the end, see that thou think but little of thyself-for only he that humbleth himself shall be exalted. magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honour the vast and concealed one. this is the explanation of the first diagram of the paths-the sephiroth being in the feminine scale and the paths in the masculine or king's scale. it is the key of the forces which lie in qesheth the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. note: there are four scales of colour which correspond to the four worlds. they are: the king scale a

t of the great name they represent: thus samekh in: the king scale is deep blue the queen scale is yellow the prince scale is green the princess scale is grey blue <193> tiphareth in: the king scale is rose the queen scale is gold the prince scale is pink the princess scale is tawny yellow the tree of life for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of atziluth in the paths uniting the sephiroth as reflected in the briatic world, one of the possible arrangements of the powers inherent in yod he of the great name. first are the feminine colours of the sephiroth, the queen's scale. in kether is the divine white brilliance

the hidden knowledge in the name of adonai. hierophant advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon, and raising it to an angle of 45' says: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. hegemon and hiereus step back to south and north of altar respectively. hiero takes neo by right hand with his left, and pointing to the altar and diagram says: zelator ritual 147 and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which

icers also purify the temple, the members and the candidate by water and by fire, as it is written '7 indeed baptise you with water but one shall come after me who shall baptise ye with the holy ghost and with fire" this completes the names and titles of the officers of a temple and they are seven in number and may all be taken by a frater or soror. as they represent powers and not persons, the feminine form of the greek names is not usually used, for the powers are positive (male) of negative (female) according to the god-form used.-thus hierophant, hiereus, and kerux are more 342 the golden dawn: volume iii book five natural offices for fratres, while hegemon, stolistes and dadouchos are more natural for sorores -but the office itself carries no implication of sex and sometimes the

alance of a ceremony may be better maintained when a frater is hegemon and a soror hierophant. the hierophant must be of the= grade and a zelator adeptus minor. the hiereus must be at least philosophus, and the hegemon at least practicus, and preferably philosophus. kern must be at least theoricus while stolistes and dadouchos must be zelator- a neophyte being qualified only for sentinel, in case the feminine forms of the names of the officers should wish to be known, they are as follows: v. h. hierophant or v. h. hierophantria h. hiereus or h. hiereia h. hegemon or h. hegemone kerux or kentkaina stolistes or stolistria dadouchos or dadouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the outer

ssing a form shadowy and barely indicated. telesmatic images, then, really belong to yetzirah. therefore it would be impossible to employ the telesmatic image of a divine name in atziluth, for it would not represent that in the world of atziluth, but rather its correlation in yetzirah. in assiah you would get elemental forms. the sex of the figure depends upon the predominance of the masculine or the feminine in the whole of the letters together, but a jumble of the sexes should be avoided in the same form. the image built up should be divided into as many parts as there are letters, commencing at the upper part and so on in order. in addition to this method of determining the sex of the telesmatic image of a name, certain names are inherently masculine, others feminine, and some epicene

e, certain names are inherently masculine, others feminine, and some epicene, irrespective of the mere testimony of the letters. sandalphon, for instance is thus analysed: samekh male peh female nun male vau male daleth female nun male lamed female therefore masculine predominates, and if it were an ordinary name you would make a masculine form out of it. but as this name is especially applied to the feminine kerub, it is an exception to the rule; it is an archangelic name, belonging to the briatic world and not merely an angelic name relating to yetzirah. sandalphon is also called yeher, meaning "left" and its letters are: female, female and male, so that, in this case, it may be any of these <66> the seven letters composing the name sandalphon are thus adapted to the telesmatic image. sa

irits- also to the qlippoth in its most exaggerated and bestial aspects, and this is a ratio increasing in proportion to the depths of their descent. also, in certain of the evil elemental spirits, it would be exaggerated and repulsive. but, in the higher and angelic natures, gender is correlated by forms, either steady and firm, or rushing. firmness like that of a rock or pillar is the nature of the feminine; restlessness and movement, that of the masculine. therefore, let this be clearly understood in ascribing gender to angelic forms and images. our tradition classes all forces under the heads of vehement and rushing force, and firm and steady force. therefore a figure representing the former would be a masculine and that representing the latter, a feminine form. but for convenience in

ROBERT KIRK WALKER BETWEEN WORLDS

passion but makes blind those who eat it often. the thymallus, which has its name from the flower thyme, smells so that it betrays the fish that often eat of it until all the fishes in the river smell like itself. they say http//www.dreampower.com/kirk_wbw/pg_161.htm (3 of 4 [10/9/2001 12:37:33 am] robert kirk- walker between worlds(pages 161-164) that the muraenas, contrary to all laws, are all the feminine sex, yet they copulate and reproduce and multiply their offspring from a different kind of seed. for often snakes come together along the shore where they are .and they make the sound of pleasing hissing and, calling out the muraenas, join with them according to custom. it is also remarkable that the remora, half a foot long, holds fast the ship to which it adheres at sea just as thou

RUBY TABLET OF SET

le of actions of its own, and further having a definite place in his magical workings. he could be vociferous enough about things he did not like or approve of, and since there is minimal condemnation of homosexuality in his writings, one may deduce that he received a great deal of not only magical but also physical pleasure from such acts. the masculine crowley may have spoken of perversion, but the feminine side of him was never too far beneath the surface. the magus of the aeon of harwer may have had his confused and mistaken moments, but his clarity of vision pointed out in unequivocal terms the enormous power of sexual workings, and that at certain times under certain circumstances a homosexual working could generate the perfect impulse needed to get the job in mind done. the writings

in both schools, suspecting that the homosexual magician can possibly access magic more easily than his heterosexual counterpart. is there any truth in this? i am not prepared to pontificate on this particular point; rather it is offered as a subject for discussion. each of us has masculine and feminine personality traits, and there are times when the masculine is more pronounced, while at others the feminine holds greater sway- regardless of gender. could this assist the homosexual magician in successful workings? perhaps so (and keep that "perhaps" in mind- remember, i will not pontificate here) homosexuality, if seen in the natural paths and plans of the cosmos, is not a normal thing. but neither is life nor thought, for that matter, and one of the ways in which we who are setians perfo

to observe is the cluster of forms about the base of the card. crowley relates that these are the beginnings of life. when coupled with the balanced lines of the priestess, the veiled figure becomes a goal to be attained, a xem, an aristos to be sought. on her own the priestess is not the last word; it is her wisdom those first stages of life will eventually find themselves search for rather than the feminine for itself. the book of thoth hints at this when speaking of the veil of light surrounding the priestess "she is the truth behind the veil of light" crowley goes further yet and identifies the card's shrouded figure as the goddess nuith, the "possibility of form. it is that last which gives the card a more setian appeal. it is also that which catches the eye: that possibility of form

mp iii speaks not of the shea and wilson 93 feet tall goddess eris, but of a serene aspect of what crowley referred to as..a continuity of life, an inheritance of blood, which binds all forms of nature together" this binding of the forms is a subtle hint into what trump iii's bedrock is working toward displaying. if we remember the empress as the mother, we have part of the initial puzzle solved. the feminine form, starting at the basics of not only trump iii, but also trump ii (the priestess, shows woman as the "many-throned, many-minded, many-wiled, daughter of zeus" and therein is another door left ajar to help understanding the tarot's capabilities. the mother image provides a secure inner environment from which the higher aspects can be launched with only minimal intrusions from the o

tion out of order. there must be manifestation before the individual can remanifest and this nuit is doing. the dual cups which aleister crowley points out as resembling breasts [due to the liber legis reference] hold representations of the most highly refined essences of the words of the aeon. the upper chalice holds "ethereal water, which is also milk and oil and blood" themselves components of the feminine nature raised above the normal uses into new and advanced function. note that the flow of the cup's contents go no further than nuit's body and are absorbed rather than permitted to waste on the ground. the lower container on the other hand "pours the immortal liquor of her life. she pours it upon the junction of land and water" dclxvi made mention in a previous chapter to the cult of

ent, can be found in other cards of the thoth deck. each is there for a reason seen by ipsissimus crowley as having pertinence to the essence of the card. the figure of the young woman in the trump's center shows a youthful and fertile presence surrounded by all the metaphysical nutrients necessary to the continuation of a highly specialzed being, that of the life force manifesting itself through the feminine figure. terrestrial nature continues its many species through a birth and death series evident to even the most casual observer. the universe of atu xxi is a portrayal of an unnatural nature in full flower. it will promote its own continuation not in the way generally understood in biology, but rather in a manner unique unto itself. the living being within atu xxi's borders has xepere

nd path" travelling down this path i came to a primitive altar dedicated to erzulie. the loa entered in, and i was ridden by this raging spirit that released me from an anger that i had held within me for years. background this article is the result of my research into voudoun, incorporating rituals of a religious/ceremonial and magical nature. there are many male gods within their tradition, but the feminine is recognized by one goddess who has many aspects. the goddess erzulie is the loa of love; she is the wealthiest of the loa, the most extravagant, and desires perfection in all things. she has another aspect, and that is one of rage and despair. these emotions can be very powerful forces and often are experienced strongly within women's lives. her rage and despair comes from the knowl

magician and was a sign of power. i used six matches, tapers, and sticks, six being the number of the beast. fruit loaf represented the flesh and food for the loa. rum was used to renew and attract the spirits. a cigar, which is also a delight to the loa, symbolized fire, an active force of passion and one which is all-consuming. the incense used was of cedar, red gum, and heavy rose to appeal to the feminine energies. i designed and hung a banner incorporating the ge rouge veve. the colour red symbolized desire and rage, black represented death and the base for things to manifest out of, gold was extravagance and the richness of life, copper added a conductive element, and white defined and coloured the spirit. the veve included the designs of a heart symbolizing the centre, love, and lif

SABBATIC KABALA OF THE CROOKED PATH

h for adharas, nadis and charkas. this connects with the sea of unconsciousness geniis and archetypes and also the strightly personal imprints of spiritual blood. the connections of these lunar qualities, linked to the sub-consciousness (as well as the un-consciousness) which in this cell are displayed in the most murky fields of expression are interesting since it suggest a highly active role of the feminine vessel. both letters are reminiscent of the darkside of the kabbalistik universe and totally stellar in nature. cell 8 being the aat of the 9th and 20th letter of the sacred alphabet with my shadow i will eclipse the very face of nature. in this cell the mage is beneath his own vast seas of un- and subconscious magical patchworks and a total integration with the shadow-self is perform

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

of what is now sichuan (also spelled szechwan) province. he replaced folk belief in demons with the images of three heavens. zhang daoling also established twenty-four governing areas, or parishes. his church used the dao de jing for religious instruction but also created its own holy texts and rules. daoist priests, who could be men or women, were called libationers. daoism, with its respect for the feminine, has always granted men and women equal standing. these early libationers ran inns or hotels that were open to all travelers, and they interpreted the dao de jing to the faithful. they also kept a list of the faithful and of their behavior, both good and bad. zhang was able to fund his church by a religious tax of five pecks, or baskets, of rice annually, giving his sect the nickname

works as the dao de jing and also texts from all the major daoist religious sects. sacred symbols the most recognizable symbol of daoism is the yin-yang, a circle divided by a curving line into equal white and black spaces. each of these halves, in turn, has a small circle of the other color in it. this symbol speaks of the balance between opposites in the universe. the yin is the softer element, the feminine, dark, and open aspect of the universe. the yang is male, light, and controlling. for daoists, it is best to have yin and yang as balanced as possible. world religions: almanac 191 daoism the bagua (also spelled pa kua) is a related symbol. this symbol is made up of eight trigrams, or combinations of three broken or unbroken lines, from the yijing that represent the ever-changing natu

us, though the festival of kumbh mela occurs four times every twelve years in the indian cities of prayag, haridwar, uijain, and nashik. all hindus regard the ganga (ganges) river as holy. observances. hindus have a great many festivals and other observances. three of the most common are diwali, the festival of lights; navratri, nine nights, the celebration of the triumph of good over evil and of the feminine principle in the world; and kumbh mela, a pilgrimage that is held four times during a twelveyear cycle. phrases. one commonly used word is namaste, a greeting offered with the palms of the hands placed together at chest level and accompanied by a slight bow. it literally means i bow to you. world religions: almanac 243 hinduism sacred text, vishnu says, howsoever men approach me, even

he gods of the smartas is shiva. the smartas, however, are extremely diverse and include at least forty-two different branches, many of them associated with different regions of india. the third major sect is the saktis, or saktism. saktism is followed by hundreds of thousands of indians, primarily in the bengal region. its chief characteristics are its view of god as a destroyer, its emphasis on the feminine, mother aspect of god, and its emphasis on ceremony and ritual. the word sakti means energy, and saktis see force or power as the active principle of the universe, personified by devi, the mother goddess. the chief goal of saktism is moksha, achieving salvation through the bliss that comes with total identification with the supreme being. another major goal is good works. there are at

because arabic does not have a word for it. like many european languages, nouns in arabic have grammatical gender, so that, for example, the word for fork might be masculine, referred to as a he, while the word for spoon might be feminine, referred to as a she. in arabic, the -ah ending in allah is a feminine form. but when allah is paired with the word hoowa, meaning he is, the masculine he and the feminine ending -ah cancel one another out, suggesting to the arabic ear that allah has no gender. submission to allah according to muslim belief, each individual is given free will, including the opportunity to submit to allah s will. the process 304 world religions: almanac islam of submitting is not easy because of the efforts of evil spirits that lead people to forget their creator and giv

name of god. the divinities of neopaganism are called by a variety of names. prominent among them are the goddess (worshipped in many different aspects) and the god (also worshipped in many different aspects. other neopagan groups worship the pantheon, or group, of ancient norse mythology or the forces of nature. symbols. the goddess s symbols include the moon and many other objects representing the feminine: the cup, flowers, mirrors, seashells, and jewels. the god s symbols include the hunt, the sun, the sword, horns, the spear, the knife, the magic wand, the arrow, the sickle (a curved blade, and precious metals. worship. in general, forms of worship are left to the individual believer or practitioner. dress. neo-pagans have no standard costume or form of dress, although some dress in

able to the average person. although wiccans take part in formal rituals, they regard the natural world, such as the blossom of a flower or a fertile field, as having the power to instill feelings of awe and mystery. a key belief of wiccans has to do with the nature of the divine. wicca is a duotheistic religion (a religion of two gods) that emphasizes the creative power of both the masculine and the feminine deities. the (usually unnamed) goddess is the mother, the source of fertility, abundance, love, and growth. her chief symbol is the moon. her other symbols include the cup, flowers, mirrors, seashells, and jewels. the god is associated with the hunt and is regarded as the source of all life. his symbols include not only the life-giving sun but also the sword, horns, the spear, the kni

are represented by certain characteristics, such as power, ripe harvests, and wild animals. female aspects are represented by other characteristics, such as fertility, wisdom, and love. the goddess in wicca, for example, is associated with the moon, while the god is associated with the sun. the same is true in the religion of daoism. male and female forces are represented by yin and yang. yin is the feminine. it is dark, open, flexible, and soft. yang is the male. it is light and controlling, hard, unbending. these characteristics are opposites of each other, yet each are needed to create a balance in existence. the daoist depiction of yin and yang is of two halves of a circle. one half is white and one is black. each of the sides are curling into the other and each contain a speck of the

army believed that she was a bolshevik and arrested her and put her on trial for treason. she narrowly escaped a guilty verdict and execution because the judge, daniel skobtsov, had formerly been one of her teachers. she was cleared of the charges. that year she and skobtsov were married and she became elizaveta skobtsova (in russian, skobtsov is the masculine form of the name while skobtsova is the feminine) it soon became clear that the bolsheviks were winning russia s civil war. skobtsova and her family, including her mother, decided to flee the country. their first destination was the nearby country of georgia, where skobtsova gave birth to a son, yuri. the family then went to yugoslavia, where a daughter, anastasia, was born. finally, the family landed in paris, france, where daniel

and unmanifest existence. we can contact and communicate with them because a part of us is in them and they are within us. the goddess and god are equal; neither is higher or more deserving of respect. though some wiccans focus their rituals toward the goddess and seem to forget the god entirely, this is a reaction to centuries of stifling patriarchal religion, and the loss of acknowledgement of the feminine aspect of divinity. religion based entirely on feminine energy, however, is as unbalanced and unnatural as one totally masculine in focus. the ideal is a perfect balance of the two. the goddess and god are equal, complementary. inherent: part of the inner nature or essence of something. upstart: newly powerful. invocations: acts of prayer or calling upon a spirit or god. envisioning:

, they teach involvement with the world in an effort to make it a better place. they believe that in carrying out the commandments, or instructions, of god in their daily lives, they are fulfilling god s will and helping god to perfect his creation. 150 world religions: primary sources dao de jing other themes of the dao other themes run through the dao de jing. one is an emphasis on the value of the feminine principle, with its qualities of fluidness and softness, like water (as opposed to the male principle of solidity, represented by the mountain. in this way, the dao de jing challenges its readers to reject such male traits as action, force, command, and ruling in favor of such female traits as dependence, intuition (the ability to know instinctively, without having to discover somethi

SEPHER YETZIRAH WESTCOTT

divine name is printed in english bibles as jehovah sabaoth, or as "lord of hosts" as in psalm xxiv. 10. tzba is an army. 4. god of israel. here the word god is alhi, which in unpointed hebrew might be god, or gods, or my god. 5. the elohim of the living. the words are alhim chiim. alhim, often written in english letters as elohim, or by godftey higgins as aleim, seems to be a masculine plural of the feminine form eloah, alh, of the divine masculine name el, al; this is commonly translated god, and means strong, mighty, supreme. chiim is the plural of chi--living, or life. chih is a living animal, and so is chiva. chii is also life. frey in his dictionary gives chiim as the plural word lives, or vitae. the true adjective for living is chia. elohim chiim, then, apart from jewish or christia

SYMBOLISM OF THE BANNERS

should lead to the understanding 4 of the whole manifested universe as a form encompassing pure cosmic force. a gigantic cross upon which this force is crucified. the whole of life is lived under the shadow of this cross. this is the primary cross of life of which the cross of golgotha is a lesser manifestation; a shadow cast by the great shadow. having taken a look at mary as a representation of the feminine principle of the shekinah in the christian belief, let's take a look at twklm, for twklm and hnyb have various manifestations of mary, isis in common. twklm, the inferior mother, the queen, the bride, the virgin, have the common denominator of femininity. this attribution is obvious when one considers that twklm is receptive to all the higher emanations of the tree. the queen and the

cifixion, the beautiful naked hermaphrodite of dwsy on the t or cross of the thirty-second path. on the card we notice the female figure naked, except for a k-shaped scarf, dancing within a wreathed oval. her attitude, with arms extended downwards and outwards, and her legs forming a cross, suggests the triangle over a cross, the sign of q. having taken a look at correspondences of the cross with the feminine principle of both h and h final, we need to look at w. w is the letter attributed to the world of hryxy, and to the element of m, and the sephira of trapt. one of the most important symbols of trapt is the cross, whether in its form of the calvary cross of black with three black 5 steps leading up to it, or the gold equal armed cross with a rose of red blooming at its center. the calv

TELESMATIC FIGURES

spiritual forces of divine light have no gender in the grosser understanding of the term. thou mayest classify them according to masculine or feminine sides. gender is stronger in the lower forms such as elemental spirits, planetary spirits, olympic spirits, kerubic forms, fays, etc. thou wilt observe that in the higher forms, gender is correlated by either steady, firm or rushing. firmness is of the feminine nature, rushing is of the masculine. thou will know that although letters are classified by masculine and feminine, it must be noted that all letters containeth both qualities. those, then, that are masculine rather than feminine are more rapid in action. those that are more feminine are more firm and steady. certain others are epicene, yet inclined rather to one nature than another

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

sun rays arching out from the seal, indicating the "illumination" of the presidency of the united states. moreover, at the bush conference, the positioning of furniture and accessories (chairs/tables) provides the classic masonic lodge ritual arrangement, plus we have overall the mason square and compass within a circle design. the red roses in the middle are also symbolic in that they represent the feminine aspect (vagina) while the eagle represents the masculine aspect (phallus. that ravenous dark bird 249 interesting stuff by peggy noonan. we must remember that president truman was a 33rd degree mason "peace" to a mason means something entirely different than the same word means to you and me. in fact, to a mason, peace is defined according to the hegelian dialectical process of double

ons? in any case, at the foot of pike's justice department statue is a masonic female figure representing lady justice, holding a banner with the 33rd degree double-headed eagle and the triangle of freemasonry. the androgyne, a combination creature of male and female, symbolizes the hermaphrodite principle of the two-faced entity or two-headed eagle. in the jewish cabala, this strange creation of the feminine and masculine principle is known as "adam kadmon" both adam and eve, a golem. this conjunction of opposites is part of the science of alchemy, or hermeticism, and is especially beloved by occult magicians. in witchcraft, it is known as the joining of sun and moon, and sacred sex rituals are common. janus, roman two-faced "god of the sun" was said to be the "keeper of the keys" to the

or aa.6 do the llluminati secretly worship the great goddess? it is interesting that in the jewish cabala, we again find use of the triangle as a feminine vulva sign. of the ten sephiroth, the third sephira, or triad, is deemed of feminine potency. formed as a triangle, it represents the "great productive mother, who copulates and is united sexually with the father" in effect, to cabalists she is the feminine form of "god."7 just as masons decry the equality of ordinary women, even denying women the opportunity to become a mason in most orders, so do orthodox jews who practice cabalism openly proscribe and limit women's rights. yet, we see that deeply hidden and imbedded in their secret doctrine, both masonry and cabalistic judaism revere and honor the great goddess, just as does roman cat

ex magica actor martin short (people magazine, july 14, 1997, p. 148) alice cohn ginott, a jewish woman who participated in satanist indiana university professor alfred kinsey's sex studies. ginott cohn says she gave an interview to kinsey's group. hopefully, cohn had no idea of kinsey's bisexual proclivities nor of his child molestation activities. quite possibly, cohn doesn't intentionally sign the feminine triangle, either (photo: usa today. january 27, 2003) right: picture of israeli singer, yosefa, in the pages of the jerusalem report (october 19, 1995. yosefa's album "the desert speaks" was released worldwide by emi records. triangles up, triangles down, triangles, triangles all around 359 teresa heinz-kerry, the fabulously rich heiress of a colonialist fortune, who married two count

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ccomplished medium such as garrett, those who had similar gifts should put themselves into a receptive mood which will enable them to accept the flow of events and ideas to be perceived and known. continuing with this line of thought, she wrote: if the medium allows herself to be thus used, things will happen of themselves a technique old as wisdom itself, and not contradictory to zen. one allows the feminine perceptive principle of the unconscious to emerge and thus one is not swamped by the demanding consciousness of the self or the inquirer. this instructive feminine element is, according to jung, the common property of all mankind. it cannot be coerced. it must be respected and nurtured. to eileen garrett, mediumship was not a breaking-down of the personality, but a state of wholeness

, and his wife, florence houteff, focused the group with her vision that judgment day would occur on april 22, 1959. her prophecy having failed, she sold mount carmel in 1965 to benjamin roden, who named his faction the branch davidian seventh-day adventist association. after roden s death in 1978, his wife, lois roden, declared herself the sixth angel in revelation and a prophet speaking through the feminine aspect of the holy spirit. a young man named vernon howell joined the branch davidians in 1981 and almost immediately caught lois roden s eye as the group s next prophet. howell assumed control of the davidians in 1988 and changed his name to david koresh in 1990. he pronounced himself the lamb of revelation, who would open the seven seals of the scroll and interpret the secrets that

THE GOLDEN ESSENCE

fection and bringing completion to the entire cycle of serial time and fate, by regenerating all things- and most importantly- by raising his mother, the earth, into an immortal state. this is how the child produced from your own soul s many experiences and wisdom- understandings will immortalize your own being and consciousness. this is the pattern laid down by the strange language of mythology. the feminine mysteries we will take a moment now to examine the specifically feminine elements of the craft mythology. the feminine elements, of course, involve the dame and her daughter; and many of their stories can be found in the canon of folklore from all european countriesfrom faery queens to faery godmothers, to woodwives, princesses and maidens, and otherworldly wives and lovers. genuine p

of divine or mortal descent. it can also be seen as a harmonic to the culmination of the entire cosmos, leading to destruction or purification and regeneration. the fact that so many folk and faery tales (see the grimm s canon, for instance) end with the princess or maiden bearing a child, is interesting to say the least. what is very important about the mysteries of the daughter is that she (and the feminine mysteries in general) are more representative of the craft worldview, as well as those of the ancient mysteries, all the way up to gnosticism, in which the soul was seen as a feminine power. the kore or persephone of hellenic paganism likewise was a symbol of the human soul- this was part of the key to understanding the hallowed eleusinian mysteries. a myth-pattern for the daughter go

dly mate, who, in conjunction with him, brings forth the child. feminine initiates actually engage this myth on a more immediate level, taking on the role of the daughter themselves, and seeking the spiritual union with the dark lord below, who becomes the fetch husband (and in time, reveals himself to them as the lord of light. it is in this way that the child is born of their union. the rest of the feminine mysteries involve the secret, inner basis of the feminine- the power of motherhood and generation, which is embodied in every woman; the powers of slow, steady creation of life, and the ongoing continuity of life. the stable and firm basis of the feminine strength is the backbone of human societies; it is linked to the stability of the tribe, hearth, or home. women, who naturally embo

ries have been mostly discussed in the preceding sections; only a touch up is required here. the masculine mysteries revolve around the fire, and the descent of the fire-bringer into the realm of mortality, its (his) merging, incarnation, trials and ordeals, and finally death, rebirth, and triumph. the lord of fire and light, the son of the father, cannot and does not triumph without the force of the feminine to act as his firm basis, his ultimate source, as well as the perfect objects of his love, and finally, as his healer and redeemer, as we shall se. of course, the masculine mysteries have their origin in the primal figure of the horned god, the father; and fatherhood, in its most deep and basic sense, is an important theme. fertility mysteries, linked to the sign of the phallus and ev

its heart. bread and wine bread and wine are used in the standard housle, though mead is also sometimes used as a replacement for the wine, for reasons that we will discuss. the bread and drink are supposed to be dark or red, mostly because the food of the dead, or the food of the underworld was traditionally held to be red; the pomegranate seeds, always a fruit associated with the underworld and the feminine mysteries, were red- the daughter herself ate pomegranate seeds while in the underworld in the greek myth. the color red was traditionally associated with not only blood and life, but with the primal givers of life; some traditions referred to the dame as the bloodmother. the ancients in the british isles were sometimes buried with their bones or bodies smeared with red ochre or some

with masculinity and the son (think of dionysos from greek mythology, and his traditional association with the vine) because of the fact that the grape is a seed-pod, full of seeds, not unlike a testicle with sperm inside it. the grape is taken and smashed and pulverized and put through a great ordeal, before the culmination of that process results in wine. the wheat and grain is associated with the feminine, for mythological reasons, mostlyand because when the grain is reaped and taken and put through its own ordeal, the crushing, milling, grinding and baking, the culmination of that process results in bread. round dark loves, like the earth itself. the wheat/daughter and the grape/son both undergo their ordeals, and just as the son emerges as the child of light, so does the wine emerge

newal, which he does. without her, he could not have done it. and by the power he gave to each human being, we can bring forth his completion, through this sacrament, regenerating ourselves, and our own world. the father or the master is called upon to consecrate the bread, because it is the masculine force that consecrates the female, and the earth, with the fertilizing power of life that allows the feminine to complete the task of procreation; the sky fertilizes the ground, and the earth father mates with the earth mother to co-create her plenty. but more than that, the blessing of the father/master of the bread shows the mythological pattern of the horn child, the glorified essence of reality or fire, returning at last to raise up the earth, and all beings and things, into immortality

THE HOLY ROSARY OF THE BRETHREN

s et valindus rector lucis et tenebrarum. final note: 11 the adept is encouraged to do his/her research and homework on the use of the pater noster (the lord s prayer) and the ave maria (the hail mary. the prayer on the pater noster is the most potent of prayers. let the adept ascertain how the prayers relate to the tree of life. the ave maria exposes the greatest qabalistic truth in that through the feminine principle, we are taught about the justified one, and through the justified one, we learn of the infinite. as it is written: whomsoever sees me, sees the father. i and my father are oneit(la clef des grands mysteres) by eliphas levi the key of the mysteries according to enoch, abraham, hermes trismegistes and solomon by eliphas levi translated, with an introduction by aleister crowley

THE MAGICIAN S KABBALAH

e light enclosed in a container (the light in the lamp of the hermit. it is then transformed or translated across the abyss (symbolised by the death card) and the energy structured into manifestation (the emperor bearing the "red ray" of creation, or aries in the zodiacal system. binah, as the top of the passive pillar of form, symbolises the ultimate feminine archetype, that of the great mother. the feminine can be broken down into a two-fold division, and a three-fold one: two-fold system ama: the dark, sterile, mother. light isis aima: the bright, fertile, mother. dark isis three-fold system sattva: goodness; maiden (first quarter- mary, isis, nephthys rajas: passion; mother (full moon- venus, aphrodite, nike tamas: darkness; crone (third quarter- kalli, lilith other forms of the femini

fact points along a sliding scale. note how the two of pentacles in the tarot demonstrates this fact. chapter three 1. the goddess is often represented as a triad of personifications; maiden, mother and crone. make a list of the characteristics of each of these three forms, and observe how closely these three categories describe the activities and behaviour of the goddess, or nature, or women, or the feminine aspect of men. 2. binah is the sephirah of "form. observe and enjoy the various ways in which humanity has created form, such as; art, architecture, dance, mathematics, music, religion and science. what is the relationship between form and meaning? 3. binah can be considered as the "temple; try and draw your ideal temple, a place where you could work and find peace. it should also rep

THE MIDDLE PILLAR

from the lower, the cultivation of consciousness, and the awareness of the higher self. the two pillars of the temple 23 9. from the neophyte ritual. regardie, the golden dawn, 129. 10. see the secret of the golden flower, translated by richard wilhelrn with foreword and commentary by c. g. jung (london: paul trench and triibner, 1931. 11. in hebrew doctrine this energy is linked to the shekinah, the feminine "presence" or "dwelling place" of god. 12. or geburah. the hebrew letter beth has the dual sound of either "b" or "v' 13. applying gender to something as abstract as the sephiroth can be a tricky thing. in some schools of thought chesed is seen as feminine and geburah masculine. for the most part each sephirah contains certain aspects of both sexual polarities. no one sephirah is simp

er hand, while the female is commonly supposed to be the negative of the two sexes, it is really her physical body that is negative, for her e t h i c body is positive, and the real creative pole of the sexes. it will readily be conceded that every person is psychologically bisexual.11 he is a combination of both masculine and feminine elements, and within him operate the yang and the yin. in man the feminine elements, and in the woman the masculine or positive traits, are alike unconscious. and the deepest and truest archetypes of these unconscious traits are in the anima and animus, the chiah and neshamah. here, after a fashion, is the explanation of the frequently observed phenomenon of the unparalleled tenderness and love of which many a man is capable, and the harsh and me1 lengths to

it is the english translation of the latin word id, which freud used in his theories (the german translation is es) to avoid confusion we have italicized the word it throughout the text to indicate where regardie was referring to the freudian id. 9. on the qabalistic tree of life, yang energy can also be attributed to the masculine right-hand pillar called yachin, while yin energy corresponds to the feminine left-hand pillar of boaz. 10. this is similar to the golden dawn teachings concerning the sub-elementsthat each element contains a mixture of the other elements as well. 11. again, a mixture of the elements. 12. logos is greek for "word" it represents the creative principle. 13. the supernals are the three highest sephiroth of kether, chokmah, and binah. these three are considered to

source of our powers of action. the sub-division of the neshamah (as distinct from the greater neshamah, is the intuitive soul located in binah, although it lends its name to the other supernals as being generally descriptive of the soul's greatest aspirations. it is also the most approachable of the three supernal parts of the soul. the neshamah in psychology and magic 133 binah is symbolized by the feminine soul image of the anima, as well as the shekinah, the supernal mother, or the gnostic sophia. it is the source of human perception, comprehension, and spiritual understanding. the neshamah in binah initiates delineating ways in which the self can be defined as being unique to the individual as well as limitless in archetypal manifestation. it is the understanding of how the divine man

THE PATH OF KABBALAH

root (in the sense that we want to give. consequently, creation itself is divided to a feminine side and a masculine side. if creation adopts itself to the light and becomes like it, then it is considered the masculine part. if it remains outside the light, a receiver, then it is considered as its feminine part. there is another division, by which the masculine part is the upper nine sefirot and the feminine part is malchut. every thing that happens in this world is a consequence of the dismemberment of the soul of adam harishon to 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow the right line (bestowal, masculine part) and other times they should follow the left

ls of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow the right line (bestowal, masculine part) and other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments in the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example: in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man and woman are a union of between zeir anpin and malchut of the world of atzilut. its essence and degree create different names and a higher spiritual degree. th

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

dim horizon of hope. all is night, yet all is expectation; herculean is the task, yet the heart is that of a titan. blake saw that gprisons are built with stones of law; brothels with bricks of religion, h and so does crowley. both in their sagacity perceive that the one great crime is that of exclusiveness. the christian failing to see this, worshipped the masculine power of wisdom and neglected the feminine power of intelligence, his god was as the god of most religions a veritable he-god, therein lay his fault; the only philosophy perhaps that grasped the truth was that of the qabala. the microprosopus was neither masculine nor feminine, but androgynous; and it was left for william postel to utter one of the greatest world truths when he said, gthe word has indeed become man, but not un

THE TAROT OF C C ZAIN

ring mantle from nature's most secret page and pursue her mysteries at leisure. these mysteries are revealed only in solitude, to the sage who meditates in silence in the full and calm possession of himself. the tiara represents the power of the intellect to penetrate the three realms of existence--physical, astral and spiritual--which are signified by its stories. the lunar crescent, symbolizing the feminine attribute, is above the tiara to indicate that in occult science the intellect should be guided by the intuitional, or psychic powers. that is to say, in the occult sciences the feminine qualities of the mind are often of superior value to the masculine, or rational. the woman is seated to show that will united to science is immovable. isis unveiled--arcanum iii. in divination, arcanu

ovable. isis unveiled--arcanum iii. in divination, arcanum iii may be read briefly as marriage or action. arcanum iii is figured by a woman seated within a radiant sun. the rays from this sun number thirty, the number of degrees in one zodiacal sign. the woman is crowned with twelve stars, to represent the twelve signs through which the sun passes each year. her feet rest upon the moon, symbol of the feminine in nature. and the cube upon which she sits represents the cross of matter, where rays of sun and moon meet, and so signifies the union of male and female forces. from her brow the sacred serpent thrusts its head as a symbol of enlightenment. in her right hand she carries a scepter surmounted by a globe. this is essentially a phallus, and indicates the perpetual action of creative ene

THE ABYSS AND TABAET

w called daemon can be only comprehended once the seeker enters the circle, wherein all gods and demons meet in the flesh! the adversary opens forth serpent eyes, finding all in the primal darkness and with an inner fire awakening the clay on man! yet it is the compliment of the masculine in lilith or az or the earlier jahi who is the fiery compliment which rouses her mate to manifest upon earth! the feminine which is the essence of lilith is just as her mate samael, in the form of leviathan does she inspire his mind just as from his mouth go burning lamps and from his nostrils as smoke which infused the sacred fire with the adversarial chaos of strife! this primal essence, symbolized as lightening which causes the fire of intelligence is the alpha of the adept, the forge of which cain str

immortal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman did he first create the predators of the earth, wolves, serpents, flies, scorpions, did his fire of darkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angel

f darkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of ahura mazda. was it not jahi whose voice of inspiration rouse the dragon from his slumber, bringing chaos and motion into this world? yet ahriman brings order as well, knowing that stasis is death and the spirit must continually move forward. the adversary s origins are found in both the feminine and masculine, that balance must bring the lively intelligence of existence. here is the sacred cup made from the human skull, to drink of it s elixir is to taste the lifeforce which illuminates and makes free the spirit! one may refer to the name of ahriman or angra-mainyu for a source of the adversary on earth. the root of the word mainyu is the avestan word, derived from the latin

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

e shape of two arms joined at the elbow, one terminating in the head of a phallus, the other having a hand arranged in the form just described, which seem to have been intended for pendents to ladies ears. this gesture of the hand appears to have been called at a later period of latin, though we have no knowledge of the date at which this use of the word began, ficus, a fig. ficus being a word in the feminine gender, appears to have fallen in the popular language into the more common form of feminine nouns, fica, out of which arose the italian fica (now replaced by fico, the spanish higa, and the french figue. florio, who gives the word fica, a fig, says that it was also used in the sense of a woman's quaint, so that it may perhaps be classed with one or two other fruits, such as the pomeg

TYSON DONALD NEW MILLENNIUM MAGIC

insights gained through one system can supplement those gained by another and result in a strengthening of both. the planets are placed on the chakras in order by their attraction to the polar- ities of male-female and light-shadow. the sun is the extreme of the masculine and the radiant. it is set at the top. closest under it is placed the masculine-active planet of the sun, mars. next is placed the feminine-passive planet of the sun, venus. at the lower end of the axis the moon represents the pole of the feminine and the shadows. closest to it is put the feminine-passive planet of the moon, sat- urn. farther away is placed the masculine-active planet of the moon, jupiter. mer- cury, the planet of balance, occupies the center. it will be observed that the relationship of the planets to th

walks of life are of this nature. they can grasp but they cannot hold. father-father is the perfect ruler. it is king arthur of camelot and jove on mount olympus. its personal qualities are eloquence, judgment, and keen insight into the human mind and heart. father-mother is the nature of saints and martyrs. this mixing of the strength and courage of the masculine with the sacrifice and caring of the feminine can be immensely powerful. mother-father is the inwardly or outwardly masculine female. when the polarities are favorably balanced, great individuals result, such as joan of arc, in whose breast the power to command combined with the love of her people and the willingness to sacrifice. mother-mother is the perfect nurturer and protector. it is florence nightingale on the human level

the love of her people and the willingness to sacrifice. mother-mother is the perfect nurturer and protector. it is florence nightingale on the human level, the earth mother on the level of the gods. its qualities are unselfishness, love, and sharing. it finds fulfillment in sacrifice for others. mother-child is the mature feminine mind perverted by the willfulness and self- ishness of the child. the feminine virtues of love and caring become lust and greed. there is no ability here to learn from mistakes, which makes pain and suffering inevitable. child-mother is the immature mind striving for authority through mastering the inner world. it is the scholar, the scientist, the magician, and anyone who seeks power by shaping his or her own mind. in mastering the inner world the outer world i

st; kenaz (ken) is guiding light. hagalaz (haegl) is hardship; nauthiz (nyd) is the will to endure. and so on. in each pair there is a receptive rune of yearning or striving followed by an active rune of fulfillment. the second rune completes the occult concept repre- sented by the pair of runes. the first rune of each pair may be called magically feminine and the second rune magically masculine. the feminine set of twelve runes should be assigned the left side of the tree of the sephiroth, the left side of the human body, and the moon; the masculine set should be assigned the right side of the tree, the right side of the body, and the sun. an occult banner of tetragrammaton is associated with the first rune in each pair, and the opposite overt banner with the second rune. for example, in

TYSON DONALD SOUL FLIGHT

ith her to fairyland and there acquired the occult knowledge that caused him to be remembered by sir walter scott as the "merlin of scotland" at other times she passes by travelers in a splendid procession, composed of hundreds of guards and courtiers and ladies in waiting. the prominent, active role of the fairy queen, in contrast to the more authoritative yet passive role of the king, expresses the feminine nature of all energy or force, which is recognized in the tantra texts of the hindus as the goddess shakti. the god shiva, the initiating spark, is essential and yet to some extent impotent, in the sense that he acts only in a secondary way through his agents, whereas shakti acts directly of her own accord. we see exactly the same dynamic in the game of chess. the king is the most imp

TYSON DONALD THE POWER OF THE WORD

he way but, if we cling to them, they quickly become barriers to a higher awareness of tetragrammaton. besides the staff of hermes, which is the pre-eminent symbol for understanding the name, intuitive awareness may be approached through the symbol of the cross. each arm of the cross is assigned one of the letters. the vertical arm receives the masculine i and v, while the horizontal arm is given the feminine first and second h: it should come as no surprise after what has just been revealed that the cross must also be considered in three dimensions before it makes any useful sense esoterically. meaning can be derived from the flat cross on the page, but a higher meaning is possible from the expanded three-dimensional cross. the expanded cross is the geometric figure known as the tetrahedr

e i and yet at the same time embody the i within himself; and how the second h can be both the product of the first h and also hold the first h latent within herself. this binary system was not entirely unfamiliar to the western world in ancient times. it appears in the symbols of geomantic divination, which was known to the romans and early europeans. in the geomantic figures, two dots stand for the feminine and one dot for the opposite masculine. using this system, the letters of tetragrammaton would be represented in the following manner: each geomantic symbol is composed of one of these letter sets in combination either with itself or with one of the other three sets. there are thus sixteen distinct geomantic figures. expressed in the form of solid and broken lines rather than dots, th

flat and round in the form of disks, and the two disks of urim and thummim. the six elder names of the disk on the right shoulder were the overt expression of the occult disk of urim, made of gold to signify the masculine right side. the six younger names of the disk on the left shoulder were the the breastplate of aaron 85 overt expression of the occult disk of thummim, made of silver to signify the feminine left side. what the ih of the ineffable name embodies in the macrocosm, the six elder sons of jacob embody in the microcosm; similarly, the vh of the name embodies the same meaning in the macrocosm that is signified by the six younger sons in the microcosm. this division of the name occurs in kabbalistic illustrations of the human hands raised in blessing, where the letters ih are ins

ous judgment) and geburah (binding strength. the daughters of the just would seem to fall under din and the sons of fury under geburah. on the tree as a whole, it is the left (female) side that is severe and the right (male) side that is merciful. but if we consider only the left side of the tree, then the masculine aspect of the female principle may be regarded as dominating or conquering, while the feminine aspect of the female principle may be looked upon as dispensing equitable judgments. neither aspect of the fifth sephirah can be called merciful, since mercy belongs on the right side of the tree, but the din aspect is just while the geburah aspect is wrathful. the strong connection of the elders with time is emphasized. they sit upon their seats "vexing all creatures of the earth wit

the hidden and concealed he, blessed be yhvh forever" hii is said to be masculine and yah feminine, together they make the 7nh 717, i.e, one yhvh. one but of a male-female nature. the she'keen-ah is always considered in the qabbalah as feminine (qabbalah [i8881 [new york: weiser, 19741, p. 175) appendix b: commentaries on tetragrammaton the letter of kether is (yod, of binah 7 (heh, together yah, the feminine name (comp. ante, p. 175, the third letter, that of 'hokhmah, is 1 (vav, making together, 17' yhv of 717' yhvh, the tetragrammaton, and really the complete symbols of its efficaciousness. the last 7 (heh) of this ineffable name being always applied to the six lower and the last, together the seven remaining sephiroth; and finding its resting place in the last, malkhuth or kingdom, the

unding the letters jhvh by referring to the name they represented as the "word of four letters" tetragrammaatnod nth,i s caught on like wild-fire in the magical texts. few indeed and far between are those modern rituals in which that awe-inspiring name does not occupy the place of honour (ritual magic [i9491 [hollywood: newcastle publishing, 19711, p. 40) william gray until the left-hand limit of the feminine binah came into being, nothing further could be created in mind or matter. it is therefore technically true to say that the female principle made possible the knowledge between good and evil (daath, but it made all other knowledge possible at the same moment. once binah exists, so does distinction between right and left, black and white, this and that etc. once the monad becomes the d

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

sita interiora terrae rectificatur invenies ocultum lapidum (visita el interior de nuestra tierra, que rectificando encontrar s la piedra oculta. debemos buscar en el interior de nuestra tierra filos fica (el organismo humano) que rectificando, trabajando con el arcano a.z.f, hallaremos la piedra filosofal. 47 the sun (phallus, masculine principle, is the father of the stone. the moon (uterus) is the feminine principle, the mother of the philosophical stone. the wind bears the son in its womb and the earth nourishes it. the sun and the moon, masculine and feminine principles are combined inside of the chalice (symbol of the mind. the sun is the father of the stone (fire, the moon is the mother (water, and the wind (seminal vapors) bear the son in its alchemical womb and the philosophical e

that can occur, the right and the wrong. the white sexual magic and the black sexual magic. the golden alchemy and the erotic satanism. the ejaculation of the ens seminis does not exist in the golden alchemy, whereas in erotic satanism there exists the ejaculation of the ens seminis. in india, the black yogis (asura samphata) ejaculate the ens seminis (shuhsra) in order to criminally mix it with the feminine raja within the vagina, thereafter; by handling the vajroli in a negative way, they reabsorb this fluid already mixed with feminine raja. the black yogis (bonzos and dugpas) believe that they are wisely achieving the union of the solar and lunar atoms in order to awaken the kundalini. the outcome of such black tantrism is the negative awakening of the serpent. therefore instead of asc

is, one of its poles is always trying to point towards the sun. during 42 years the positive pole faces towards the sun and for another 42 years the negative pole. now we can understand where that alternating stimuli for both sexes comes from; the marvelous biorhythm of 84 years. the wheel of the centuries rotates in periods of forty-two years each. the masculine sex predominates for one half and the feminine sex for the other half. the sexual cycle of uranus corresponds with the average length of a human life; this signifies that the antithesis of the sexual cycle in which we were born, vibrates within us during our adulthood. then we feel sexually stimulated. we comprehend why mature men and women are indeed mature enough to work in the great work, and the sexual feelings are more vigoro

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

interrelationship of two discrete qualities yields the indifference that facilitates difference of identity (a+ b) as opposed to identity of difference (a= b. in the theosophic symbolism adopted by kabbalists, god is characterized as balancing two major attributes, the outpouring hand of mercy on the right and the constricting hand of judgment on the left, the masculine impulsion to overflow and the feminine capacity to receive. god s becoming, and the nature of being that may be adduced therefrom, is measured by this balance, a harmony that preserves opposites in their opposition. in the thirteenth century kabbalists were already employing the term hashwa ah, which, as gershom scholem noted, corresponds to the latin indistinctio or aequalitas, and the related hashwa at ha-ahdut, equanimo

and the otherness of meaning. 349 the intrinsic linking of alterity and temporality underscores as well the texture of the erotic fabric that envelops time. the fecundity of eros signifies the desire for the other in the mystery of the other s essential inessentiality. significantly, levinas identifies this transcendence, which cannot be spatial in nature and precludes possession of the other, as the feminine.350 the pathos of love, however, consists in an insurmountable duality of beings. it is a relationship with what always slips away. the relationship does not ipso facto neutral- 52 chapter one ize alterity but preserves it. the other as other is not here an object that becomes ours or becomes us; to the contrary, it withdraws into its mystery. neither does this mystery of the feminine

he feminine.350 the pathos of love, however, consists in an insurmountable duality of beings. it is a relationship with what always slips away. the relationship does not ipso facto neutral- 52 chapter one ize alterity but preserves it. the other as other is not here an object that becomes ours or becomes us; to the contrary, it withdraws into its mystery. neither does this mystery of the feminine the feminine: essentially other refer to any romantic notions of the mysterious, unknown, or misunderstood woman. what matters to me in this notion of the feminine is not merely the unknowable, but a mode of being that consists in slipping away from the light. it is a flight before light. hiding is the way of existing of the feminine, and this fact of hiding is precisely modesty.351 just as the fa

ight, tif eret and malkhut, the last two letters of the tetragrammaton (waw-he, which existed in thought that is, hokhmah, the second sefirah represented by the first letter of the name (yod) prior to their emanation.147 time, in its timeless becoming, is expressed most fundamentally in the alternating pattern of night and day, contracting darkness and expanding radiance, gendered respectively as the feminine and masculine aspects of the divine androgyny.148 cordovero a rms the temporalizing depiction of the sefirotic pleroma, at least the lower seven emanations, in other passages in his literary oeuvre. i cite here one text wherein the liturgical distinctiveness of the jewish people and their ontological connectedness to the divine is expressed in precisely these terms: the matter of the

time is not set in diametric opposition to eternity; rather, one discovers two tiers of temporality that correspond respectively to two formations of the divine: arikh anpin (or atiq yomin, which is in the position of keter, and ze eir anpin, which comprises the sefirot from hokhmah to yesod.229 insofar as opposites coalesce in arikh anpin, the world wherein judgment is contained fully in mercy, the feminine in the masculine, an idea mythopoeically conveyed by the symbolic image of the single eye situated in the middle of the forehead,230 it is appropriately designated the continuous day, yom ehad, that is, the interval of time beyond the polarity of night and day, a temporal span that is continuously diurnal all shadows of dark dissolved in the shimmer of light. by contrast, the lower fo

esh zarah, strange fire, used in conjunction with nadab and abihu in several verses, as noted above. the strange fire they offered before the lord, rendered symbolically, denotes 100 chapter two their desire to mix the unholy and holy a reading attested in other zoharic passages. for example, the following appears in the stratum of zohar known as sitrei torah: there is a holy fire [esha qaddisha, the feminine [nuqba, and a foreign fire [esha nukhra ah, the strange fire [esh zarah, and thus it is written do not come at any moment to the shrine (lev 16:2, this is the feminine from the evil inclination [nuqveta min yeser ha-ra. the holy spirit [ruah qaddisha] is male [dekhar, and there is a spirit of impurity [ruah mesa ava, which is the evil inclination [yeser ha-ra, as it says, from the sto

eta min yeser ha-ra. the holy spirit [ruah qaddisha] is male [dekhar, and there is a spirit of impurity [ruah mesa ava, which is the evil inclination [yeser ha-ra, as it says, from the stock of the serpent sprouts an asp (isa 14:29. there is holy ground [afar qaddisha] and unholy ground [afar mesa ava].246 as still other zoharic comments demonstrate, the symbolic ascription of the strange fire to the feminine aspect of the demonic is enhanced by the exegetical link made to the expression the estranged woman, ishshah zarah. it is written they offered a strange fire before the lord (lev 10:1; it is written here strange fire and it is written there to guard you from the estranged woman (prov 7:5, and it is all one matter. 247 in the symbolic imaginary of the zoharic kabbalists, the expression

m the heart. 254 the aspect of time that merits being compared to a sword is the moment (waqt, for the one who lives fully in the present is cut off from the burden of recollecting the past and anticipating the future. the ordinary time-line, we might say, is undercut by the time of the moment, eternally renewed as what has eternally never been. in kabbalistic gnosis as well, the moment, which is the feminine, is a twoedged sword, the temporal interval that opens and closes, binds and unbinds.255 this duplicity is captured in the zoharic comment on the scriptural expression herev ha-mithappekhet, ever-turning sword (gen 3:24, which is applied to shekhinah: it changes from this side to that side, from good to evil, from mercy to judgment, from peace to war, it changes in everything, good an

e strange fire into the shrine, to traverse the boundary and thereby unite demonic and divine, to a rm, in the zoharic language, god s declaration, ana we-shem had hu, i and the name are one. although the monistic claim is metaphysically true, in the unredeemed world, the mandate for the pious jew is to keep pure and impure separate. when confronting the sacred in the form of the erotic energy of the feminine, the priest must resist the enticement to render the disjuncture of the moment the slashing of the instant conjunctive by blurring the boundaries separating holy and unholy. phallic fecundity and the spatio-temporal enshrining of prayer there is one more layer of meaning to expose in the zoharic homily, one that will help us uncover the most recondite dimension of the ontology of time

nstant conjunctive by blurring the boundaries separating holy and unholy. phallic fecundity and the spatio-temporal enshrining of prayer there is one more layer of meaning to expose in the zoharic homily, one that will help us uncover the most recondite dimension of the ontology of time and the kabbalistic phenomenology of prayer. we have established that the moment, et, corresponds to shekhinah, the feminine potency of the divine. the matter of gender construction, however, is more complex than meets the eye. let us recall the following comment: if you want to know by means of what he should enter through this [be-zo t. through this aaron shall enter into the shrine [be-zo t yavo aharon el ha-qodesh (lev 16:3, this zo t is the moment [et] that is attached to my name; through this yod, whi

mment: if you want to know by means of what he should enter through this [be-zo t. through this aaron shall enter into the shrine [be-zo t yavo aharon el ha-qodesh (lev 16:3, this zo t is the moment [et] that is attached to my name; through this yod, which is inscribed in my name, you will enter the shrine. the intent of this passage is to relate that the ascription of the temporal category et to the feminine is dependent on her receiving the seminal e ux of divine energy from the supernal sefirot, which are fashioned imaginally as male.257 the point is enunciated in the following comment by david ben yehudah he-hasid: this is [the import of] your garments should be white in every moment (eccles 9:8, verily in every moment [be-khol et, and this is the secret of do not come at any moment to

ss or as the whiteness of the skull, it is incumbent that an individual s garment be white in every moment. in the zoharic passage cited earlier, the gender transformation of this process is brought into sharper relief. shekhinah assumes the posture of the moment (et) when she receives from and is thereby incorporated into the male. the transposition is alluded to in the claim that the word zo t, the feminine demonstrative pronoun, is the yod that is inscribed in the divine name. the reference obviously is to the first letter of the tetragrammaton, which is yod, more specifically in this context to the yod that is the letter/sign of circumcision; through that letter, shekhinah is attached to the name. to appreciate the full import of this claim, it is necessary to recall that zoharic homil

umcision. with this we reach the point of perfect symmetry in the homiletical rhetoric exhibited by the zoharic author: nadab and abihu cohabited with gentile women and thereby placed the sign of the covenant in an unworthy place. from this transgression the high priest learns that he can only go into the shrine through the potency of zo t, the letter of the name inscripted on the flesh, the yod, the feminine dimension of the phallic potency, identified as ateret berit.259 exposure of the corona facilitates access to the sacred space in the sacred moment at hand, be-zo t yavo aharon el ha-qodesh, for the site of the covenantal incision is the ontic root of time in its alternating phases of night and day. in this manner, the erotic ecstasy of the instant, whose incisive cut tears the fabric

s sequential acts but as one contemporaneous gesture facilitates the meeting-point of time and space, a concurrence that bespeaks the mystery of prayer, which serves as a paradigm for human worship generally. in the words of shalom dov baer schneersohn, the worship of man is to join time and space and to unify them in divinity (lehabber zeman u-maqom u-leyahadam ba-elohut).260 this association of the feminine and the phallic corona accounts for the essential link between time and memory a rmed repeatedly by kabbalists, the masculine (zakhrut) branded as the locus of memory (zikkaron).261 the generative force is envisioned, moreover, as the twenty-two hebrew letters, which are contained within the name yhwh. these letters, in turn, allude to the ten sefirot, the luminous emanations arrayed

ee modes of temporal eternality within yhwh what was, what is, and what shall be (hayah howeh we-yihyeh) parallels the compresence of three tenses of eternal temporality within malkhut past, present, and future (avar howeh weattid) may be deduced from dov baer s analysis: the root of the becoming of time [shoresh hithawwut ha-zeman] is in the aspect of malkhut, which is specifically the aspect of the feminine [nuqba, and this is the matter [of the rabbinic principle] that women are exempt from time-dependent positive commandments for time is in the feminine,271 but the name yhwh, that is, what was, what is, and what will be as one [hayah howeh we-yihyeh ke-ehad] is above the aspect of past, present [and future] time. for the essence of the light of ein sof, which is entirely above time [as

empt from time-dependent positive commandments for time is in the feminine,271 but the name yhwh, that is, what was, what is, and what will be as one [hayah howeh we-yihyeh ke-ehad] is above the aspect of past, present [and future] time. for the essence of the light of ein sof, which is entirely above time [asmut or ein sof she-lema alah min ha-zeman legamrei, shines through the aspect of time of the feminine [ya ir bi-vehinat ha-zeman de-nuqba. and, consequently, the aspect of time will also be without limit [biltti mugbal] and it will be eternal without cessation [nishi beli yufsaq, and this is [the intent of the expression at the end of the liturgical formula barukh shem kevod malkhuto] forever [le olam wa ed, in the eternality [nishiyyut] of ein sof, for it is itself verily the aspect

of time is supported by the liturgical formula that a rms god s dominion in the past, present, and future, an idea repeated often in habad literature.281 space and time cannot be applied to any of the divine attributes except for malkhut, for this is the attribute that most precisely conveys the sense of divine governance (adnut. from this vantage point the inherent correlation of temporality and the feminine becomes evident. it must be noted, however, that some statements offered by the various habad masters problematize this characterization to an extent by locating the root of time in the masculine potency that bestows the e ux upon the feminine. thus, for example, dov baer writes: evening and morning is the time of night and day whose root is in ze eir anpin, which is called the source

].307 116 chapter two cosmic time, represented by the cycle of six thousand years, is subject to the threefold division of past, present, and future, but this time is transcended in the eschatological sabbath, wherein time no longer reflects the triadic fragmentation. in the redeemed state, the gender binary of temporal existence (hayyei sha ah) gives way to the eternal life (hayyei olam, wherein the feminine is restored to the inner aspect of keter, prior to the division into the three lines [of time. and also above the aspect of the source of time [lema alah gam behinat maqor la-zeman, that is, the aspect of malkhut of adam qadmon, and the inner aspect of keter, which is above time, for even when it comes in the garment of time [be-hitlabshut bi-zeman, the time is not terminable [ha-zema

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

e peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! task #3 samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minium of four page essay on lilith and samael, including the results and methods used in conjuction with the ritual of infernal union. the items needed for this ritual are in the instructions before the ritual on page 40. you can find this ritual on page 40, but before that study pages 36 through 39 on leviathan, samael and lilith. task #4 study o

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