Michael Wynn's Occult Reference Library
THE FIFTH

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ical correspondences, is associated with such deities as the virgin mary, rhea, isis, and demeter. chesed: the fourth emanation on the tree of life. occultists identify chesed as the ruler, but not creator, of the manifested universe. he is characterized as stable, wise, and merciful by contrast with his more dynamic opposite, geburah. chesed is associated with the gods zeus and jupiter. geburah: the fifth emanation on the tree of life. geburah is often associated with mars, the roman god of war, and represents severity and justice. the destructive forces of the sphere of geburah are intended to have a purging, cleansing effect on the universe. geburah represents the creator god who applies discipline and precision in governing the cosmos and removes unwanted or unnecessary elements after

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ittle earlier^ among the goths. the goths were the first teutonic people amongst whom christianity gained a firm footing; this occurred in the course of the fourth century, the west-goths leading the way and the east-goths following; and after them the vandals, gepida^ and eugii were converted. all these races held by the arian doctrine. the burgundians in gaul became catholic at the beginning of the fifth century, then arian under their visigoth rulers, and catholic again at the commencement of the sixth century, the suevi in spain were at first catholic, then arian (about 469, until in the sixth century they, with all the west-goths, went over likewise to the catholic church. not till the end of the fifth or the beginning of the sixth did christianity win the eranks, soon after that the

4, 4 says: der dort su mruclun gat (see suppl. god. 27 heatlicn poetry. t>nt those gen. plurals regano, metodo again point to the plurality of the binding gods. the collection of augustine's letters contains (cap. 178, in the altercatio with pascentius, a gothic or perhaps a vandal formula sihora armcn, the meaning of which is simply /cypte exerjcrov even if it be an interpolation, and written in the fifth or sixth century, instead of at the end of the fourth, it is nevertheless remarkaljle that sihora should be employed in it for god and lord. ulphilas would have said: fniuja armai. the inf. armen, if not a mistake for arme, might do duty as an imperative; at the same time there is a finn, and esth. word armo signifying gratia, misericordia. but sihora, it seems, can only be explained as

ex voluntate agrippinensium perpetravere. sed coram adire, alloquique veledam negatum. arcebantur aspectu, quo venerationis plus inesset. ipsa edita in turrc; delectus e propinquis consulta responsacjitc ut internuntius numinis portabat. 5, 22: praetoriam triremem flumine luppia donum veledae traxere. 5, 25; veledam propinquosque monebat. her captivity was probably related in the lost chapters of the fifth book.2 this velcda had been preceded by others: sed et okm auriniam (hardly a translation of any teutonic name, such as the on. gullveig, gold-cup; some have guessed aliruna, olrun, albruna) et complures alias venerati sunt, non adulatione nee tamquam facerent dcas. germ. 8. a later one, named ganna, is 1 a\^l(l force of phantasy, and the state called clairvoyance, have shown themselves

e germans rested mainly upon gods; a thousand or twelve hundred years later, among the northern section of the race, which was the last to exchange the faith of its fathers for a new one, the old system of gods is preserved the most perfectly. linked by language and unbroken tradition to either extremity of heathenism, both its first appearance in history and its fall, stands central germany from the fifth to the ninth century. during this period the figures of the heathen gods, in the feeble and hostile light thrown upon them by the reports of recent converts, come before us faded and indistinct, but still always as gods. i must here repeat, that tacitus knows no simulacrum of german gods, no image^ moulded in human shape; what he had^ grk (iyaxfia, signum, statue; gotli. manleika, ohg. m

372, 103 (ann. 13s2) wo have' guotem tag' the resemblance of this good day to the westphalian gudensdag (woden's day) is purely accidental. gods of the week. 125 almost unintelligible by being changed into a masculine mitiwocji, viittich, berth. 24, mdktig, staid. 2, 194, conf. the gothl. miijkadag, almqv. 442' an der mitkun' fern, is found in the cod. zaringobad. no. 140 (a.d. 1261. so even for the fifth day, the numeric name 2mnztac (berth. 128. ottoc. 144^ griitzer urk. of 1338. schwabenspiegel, p, 196. schm. 1, 322, or pliingstag, has made its way into some districts of upper germany through grseco-slavic influences, irefiirrr, petek, piatek, patek, though by these the slavs mean friday (see suppl. new high germ. i. sonntag. ii. montag. iii. dienstag. iv. mittwoch. v. bonnerstag. vi

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you are using a communal room in an apartment or house

f wealth and treasures, for the development of skills and precision and for controlled power for a particular purpose. deities of healing aesculapius aesculapius was a healer, son of apollo and the mortal corona, who lived during the eleventh century bc, and became a god after zeus killed him with a thunderbolt for raising the dead. the first shrine dedicated to aesculapius was built in athens in the fifth century bc by sophocles. other shrines followed in rapid succession, the most famous at epidaurus, which became a major healing centre. many were sited at sacred wells and springs. these shrines were dedicated to healing and dreams, and were the principle vehicle for obtaining relief or cure of illness of all kinds. when aesculapius appeared to the dreamers, he would tell them the medici

love where it will bring joy and bear fruit* continuing deosil, light and place the third incense at the next invisible point, saying: i light this incense for the increase of that love and for mutual fidelity and respect* light and place the fourth incense, saying: i light this incense for the marriages of mind and soul as well as body, in a union that is beyond any legal bonds* light and place the fifth incense, saying: i light this incense that love will always be willingly given and received and never become possessive or manipulative* light and place your final incense to the east of the ring, saying: i light this incense that love will be compassionate, ever supportive, accepting of frailties and based on love of the real person, not worshipping the ideal of loving, nor demanding th

and white candle wax dripped on the surface to create divinatory images that offer insights into potential paths. you can cast flower petals into the cauldron water to get energies flowing. for banishing, add dead leaves and tip the cauldron water into a flowing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver, but you can also use crystal, glass, stainless steel or pewter. the chalice represents the water element and is placed in the west of the altar. like the sword, it is a sacred grail treasure and is a source of spiritual inspiration. the grail cup is most usually represented as the chalice t

s, air/thinking, fire/intuition and water/feelings. jung also thought that we each had a predominant element, a secondary one and a shadow one that we denied or projected on other people whom we then unconsciously disliked because they mirrored our faults. in formal magick, the four elements are seen as providing natural energies for transforming wishes into reality. together they combine to form the fifth element- ether, or akasha- that represents pure spirit, or perfection. medieval alchemists attempted to create this elusive substance, called the philosopher's stone. it was said to turn base metal into gold and, as an elixir according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power in formal magick and in less formal spel

ABRAMELIN1

senal but few english or american visitors to paris are acquainted with its name, situation, or contents, though nearly all know at least by sight the biblioth que nationale and the biblioth que mazarin. this library of the arsenal, as it is now called, was founded as a private collection by antoine ren voyer d'argenson, marquis de paulny; and was first opened to the public on the 9th flor al, in the fifth year of the french republic (that is to say, on 28th april, 1797, or just a century ago. this marquis de paulny was born in the year 1722, died in 1787, and was successively minister of war, and ambassador to switzerland, to poland, and to the venetian republic. his later years were devoted to the formation of this library, said to be one of the richest private collections known. it was

rcy delivered me therefrom, so that i soon regained my strength, and finding a vessel ready to depart for venice i embarked thereon, and i arrived there, and having rested some days i set out to go unto trieste, where having landed, i took the road through the country of dalmatia, and arrived at length at my paternal home, where i lived among my relatives and my brothers. of abramelin the mage 11 the fifth chapter. t is not sufficient to travel and journey abroad and see many lands, if one does not draw some useful experience therefrom. wherefore, in order to show unto thee a good example, i will in this chapter speak of the mysteries22 of this art which i discovered in one way and another while travelling in the world, and also of the measure and understanding of their various sciences; w

with rabbin moses of mayence. in egypt the first time i found five persons who were esteemed and reputed as wise men, among whom were four, namely, horay, abimech, alcaon, and orilach, who performed their operations by the means of the course of the stars and of the constellations, adding many diabolical conjurations and impious and profane prayers, and performing the whole with great difficulty. the fifth, named abimelu, operated by the means and aid of demons, to whom he prepared statues, and sacrificed, and thus they served him with their abominable arts. in arabia they made use of plants, of herbs, and of stones as well precious as common. the divine mercy inspired me to return thence, and led me to abramelin, who was he who declared unto me the secret, and opened unto me the fountain

en. now when once the faculty of being able to avail oneself of the sacred magic hath been obtained, it is permissible to demand from the angel a sum of coined money proportionate unto thy birth, quality and capacity, the which without difficulty will be granted unto thee. such money is taken from the hidden treasures. it is, however, necessary to note that in all treasures one is allowed to take the fifth part, god permitting the same, although some braggart chatterers44 do say that there be an infinitude hereof which be destined and reserved unto anti-christ, i do not for a moment say that this the sacred magic 22 may not be true; but undoubtedly from the same treasures one may also take the fifth part. there are yet more which be destined unto others. mine own particular treasure was as

ABRAMELIN2

but how many among us to-day understand it perfectly, this is the reason why it would be the most senseless thing to employ it. i repeat then: let each one speak his own language, because thus understanding what it is that ye are demanding of the lord, ye will obtain all grace. and if ye demand a thing which is unjust, it will be refused unto you, and ye will never obtain it. the sacred magic 50 the fifth chapter. that in this operation it is not necessary to regard the time, nor the day, nor the hours. here be no other days (to be observed) than those which god hath ordained unto our fathers, viz, all saturdays, which be the days of the sabbath; passover; and the of tabernacles; of which the former is the fifteenth day of the first of our months, and the latter (beginneth on) the fifteen

hen amaimon and ariton together, and finally each one apart, as in the first case.91 and when you have put back all the symbols into their proper place, request from each of these last four92 your familiar spirit, and make them repeat its name, which you shall at once write down, together with the time during which they shall be obliged to serve you. then you shall propound unto them the signs of the fifth chapter of the third book;93 and shall make them not only swear upon these symbols (collectively, but also each one (separately, that from this time forward he will observe duly and with diligence the six hours destined;94 and you shall cause them to promise to serve you with fidelity, performing all which they are obliged to do, and that you shall command their (services; and that they

he should not be less than twenty-five years of age (18) you shall not permit the familiar spirits to familiarise themselves too much with you, through your disputing and arguing with them; because they will propound so many affairs and things at once as to confound and trouble the mind (19) with the familiar spirits you should not make use of the symbols of the third book, unless it be those of the fifth chapter thereof;105 but if you desire anything, command them aloud to perform it. never commence many operations at once and in the same time, but when you have finished one then begin another, until you are perfect in the practice; for an apprentice artist doth not become a master suddenly, but little by little. of abramelin the mage 91 (20) without reasons of the very last importance

ion of commanding him to do (this next instruction is given in the ms. as relating to chapter ii, but it evidently is more appropriate to) chapter iii (to cause any spirit to appear, and take any form, such as of man, animal, bird, etc) take in your hand the symbol, and name the spirit, who will appear in the form commanded (the next following information evidently has reference to the symbols of the fifth chapter, but there is no number subjoined as in the other cases in the original ms. chapter v (how we may retain the familiar spirits bond or free, in whatsoever form) we must understand that every man may have four familiar or domestic spirits, and no more. these spirits can serve you in many ways, and they are granted unto you by the sub-princes. the first hath his period of power from

ABRAMELIN3

cohen= a jewish priest. orare, latin= to pray. hasah, heb. hsh= to keep silence. eraro perhaps from heb. arr to curse. nehog= perhaps heb. nhg= to lead. no. i is a gnomonic square of j squares out of c f squares. admon- perhaps from heb. dmo= tears but also liquids or fluids. no. j is a gnomonic square of j squares out of c f squares. leleh= hebrew lilh= night, darkness. of abramelin the mage 136 the fifth chapter. ow we may retain the familiar spirits bond or free in whatsoever form( b) in the form of a lion( c) in the form of a page( d) in the form of a flower( e) in the form of a horseman( f) in the form of an eagle( g) in the form of a dog( h) in the form of a bear( i) in the form of a soldier( j) in the form of an old man( b a) in the form of a moor (if) in the form of a serpent( b c)

ADEPTUS MINOR INITIATION

ve existed from time immemorial, and that the rites were practiced and the wisdom taught in egypt, eleusis, samothrace, persia, chaldea and india, and in far more ancient lands. the story of the introduction to these mysteries into medieval europe has thus been handed down to us "in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a cloister where he learned both greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar' that is, the blood of the lamb. there he was duly initiated

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

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

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the god of mars is the mighty nergal. he has the head of a man on the body of a lion, and bears a sword and a flail. he is the god of war, and of the fortunes of war. he was sometimes though to be an agent of the ancient ones, for he dwelt in cutha for a time. his colour is dark red. his essence is to be found in iron, and in all weapons made to spill the blood of men and of animals. his gate is the fifth you will see as you pass the zones in the rituals that follow. his step on the ladder of light is red. this is his seal, which must be engraved on a plate of iron, or on paper in blood, when mars is in exaltation in the heavens. it is best done at night, far from the habitations of men and of animals, where you cannot be seen or heard. it must be wrapped first in heavy cloth, then in fin

elling. the perfumes in the brazier should also be sweet-smelling, or especially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of the moon, and for the space of three days preceding the last dat of

his innermost thoughts. this is his seal: the third name is marutukku master of the arts of protection, chained the mad god at the battle. sealed the ancient ones in their caves, behind the gates. possesses the arra star. this is his seal: the third name is marutukku worker of miracles. the kindest of the fifty, and the most beneficent. the word used at his calling is baalduru. this is his seal: the fifth name is luggaldimmerankia put order into chaos. made the waters aright. commander of legions of wind demons who fought the ancient tiamat alongside marduk kurios. the word used at his calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee

covenant of old, set down before time, the decrees of the lady of kutu enter the third gate. at the fourth gate ninghizhidda removed the jewels the jewels on her breast he took away and ishtar asked why, guardian of the outer, has thou removed my fourth jewel? and the guardian answered thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the fourth gate. at the fifth gate ninnghizhidda removed the jewels the belt of jewels around her hips he took away and ishtar asked why, watcher of the forbidden entrance, hast thou removed my fifth jewel? and the watcher answered thus it is, the covenant of old, set down before time, the rules of the lady of kutuk. enter the fifth gate. at the sixth gate ninnghizhidda removed the jewels the jewels around her wrists

d the gates of ganzir and neti she fled and verily the dead fled ahead of her. when through the first gate they fled ishtar took back her jewelled robes. when through the second gate they fled ishtar took back her jewelled bracelets. when through the third gate they fled ishtar took back her jewelled belt. when through the fourth gate they fled ishtar took back her jewelled necklace. when through the fifth gate they fled ishtar took back her belt of jewels. when through the sixth gate they fled ishtar took back her wand of lapis when through the seventh gate they fled ishtar took back her jewelled crown. and the demons rose and the spirits of the dead and went with her out of the gates looking neither right nor left walking in front and behind they went with ishtar from the gate of ganzir

ALEISTER CROWLEY LIBER 777

f cryptography. the third book, ars paulina, contains a catalogue of angels for the 12 hours of the day and night, and for the 12 signs and 360 degrees of the zodiac; they are also attributed to the seven classical planets. the fourth book, ars almadel, is probably of medieval origin: it divides up the powers it summons into four altitudes, seemingly referred to the cardinal points of the zodiac. the fifth book of the lemegeton, ars nova, is rather a kind of appendix which appears in one ms where it occupies one and a half sides of a single folio leaf: it contains an extended prayer associated with the names on the circle and triangle of the goetia, possibly intended to be spoken while drawing these, along with a short and garbled conjuration containing some highly corrupt hebrew names, pr

ALEISTER CROWLEY LIBER CHANOKH

necessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of t

e water before earth tablet] in the three great secret names of god, mor, dial, hctga, that are borne upon the banners of the north, spirits of earth, adore your creator [cense the tablet] in the name of ic-zod-heh-cal, great king of the north, spirits of earth, adore your creator! in the name of adonai ha-aretz, i declare that the spirits of earth have been duly invoked [the knock wwww www ww w] the fifth key sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripesol ta-be-liore. casareme a-me-ipezodi na-zodarethe afa; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe. el ta-vi-vau; od iaod tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co- casabe. eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od b

r, hcoma to water, nanta to earth and bitom to fire. the first letter of each row was prefixed to names drawn from the kerubic squares of each lesser angle, the second to names drawn from servient squares of the lesser angle of air, the third to names drawn from the servient squares of the lesser angle of water, the fourth to names drawn from the servient squares of the lesser angle of earth, and the fifth to names drawn from the servient squares of the lesser angle of fire. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah i

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

of a vassal to his liege. third, a memorial, as of a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his brother. sixth, a conjuration, as to a friend with his friend. seventh, a madrigal, as of a lover to his mistress. and mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion. 7 "further concerning the ceremonies- let then this invocation be the principal part of an ordered ceremony. and in this ceremony let the philosophus in no wise neglect the service of a menial. let him sweep and garnish the place, sprinkling it with water or with wine as is appropriate to the particular deity, and consecrat

ALEISTER CROWLEY MEDITATION

the general symbolism which we have adopted leads us, however, to prefer the description of a robe which few dare wear. this robe is of a rich silk of deep pure blue, the blue of the night sky: it is embroidered with golden stars, and with roses and lilies. around the hem, its tail in its mouth, is the great serpent, while upon the front from neck to hem falls the arrow described in the vision of the fifth aethyr. this robe is lined with purple silk on which is embroidered a green serpent coiled from neck to hem. the symbolism of this robe treats of high mysteries which must be studied in liber ccxx and liber cdxviii; but having thus dealt with special robes, let us consider the use of the robe in general. the robe is that which conceals, and which protects the magician from the elements;

ALEISTER CROWLEY THE LOST CONTINENT

body" and "immortalities of the soul" of the theoretical, dogmatic, hearsay religions. so much then concerning zro, and the matters immediately connected with it .pa iv. of the so called magic of the atlanteans. magic in atlas was a 'science of sciences. it was the final integration of all knowledge. in method its theory was differentiation, and in theory its method was integration. for example, the fifth of the great philosophers indicated "everything is zro" to the keeper of the speech at the annual sacrifice. this in spite of the fact that in that very year two new forms of zro had been discovered by that same philosopher. it was the third of the galaxy who announced "the ultimate analysis of sensation is pain; that of thought, madness; that of super- consciousness (a state of trance i

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

re, which fire is: do what thou wilt! al ii,49 "i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg" the old comment 49. continues the curse against the slave-soul. amen. this is of the 4, i.e. should be spelt with 4 letters (the elements. aleph-mem-taw-shin not aleph-mem-nun. the fifth, who is invisible, is ayin, 70, the eye. now aleph-mem-taw-shin, 741+ 70= 811= iao in greek, and iao is the greek form of yod-he-vau-he, the synthesis of the 4 elements aleph-mem-taw-shin (this ayin is perhaps the o in n.o.x, liber vii, i, 40) the new comment we are to conquer the illusion, to drive it out. the slaves that perish are better dead. they will be reborn into a world where fr

ALEISTER CROWLEY THE QABALAH

hethem yechad thaubodo: the son, the spirit, the father, ye shall equally worship their trinity. the third is wdwbut uwcy wmc rca ywncar yrwkb, bekori rashuni asher shamo yeshuah thaubodo: ye shall worship my first-born, my first, whose name is jesus. the fourth is wdwbut uwcy wmc rca br awbb, beboa rabban ashar shamo yeshuah thaubado: when the master is come whose name is jesus ye shall worship. the fifth is, hwrcat uwcy dltc rjba hywar hlwtb, betulah raviah abachar shethaled yeshuah thrashroah, i will choose a virgin worthy to bring forth jesus, and ye shall call her blessed. the sixth is, wlksy uwcy ypwgc rttsa \ypxr tgwub, beaugoth ratzephim assattar shegopi yeshuah thakelo, i will hide mayself in cake (baked with) coals, for ye shall eat jesus, my body. the qabalistical importance of

. if the first three letters be taken, they make arb, bera, created. if, omitting the first, the three following be taken, they make car, rash, head. if, omitting the two first, the next two be taken, they give ca, ash, fire. if the fourth and last be joined, they give tc, sheth, foundation. again, if the second letter be put before the first, it makes br, rab, great. if after the third be placed the fifth and fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are conce

ALEISTER CROWLEY THE SWORD OF SONG

home; true, but nature has to be reckoned with. volition is no necessary condition of offence. i didn t mean to is a poor excuse for an officer failing to obey an order. enough of this in any case a minor question; since even on the lowest moral grounds and we, i trust, soar higher! the error in question may be resolved into a mixture of murder, theft and intoxication (we consider the last under the fifth precept) the fourth precept here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called precepts are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis h

and inevitably affirmed in all normal consciousness. that dhyanic thought avoids it is doubtful; even so, buddha is here represented as giving precepts to ordinary people. and if personality be delusion, a lie is involved in the command of one to another. in short, we all lie all the time; we are compelled to it by the nature of things themselves paradoxical as that seems and the buddha knew it! the fifth precept. at last we arrive at the end of our weary journey surely in this weather we may have a drink! east of suez, trombone-macaulay (as i may surely say, when browning writes banjo- byron) tells us, a man may raise a thirst. no, shrieks the blessed one, the perfected one, the enlightened one, do not drink! it is like the streets of paris when they were placarded with rival posters ne

utting irony drink no intoxicating drinks! when i go to take pansil* it is in no spirit of servile morality; it is with keen sorrow gnawing at my heart. these five causes of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fans on me in and by virtue of my very act of receiving the commands, and of promising to obey them; if there is a little difficulty about the fifth, it is an omission easily rectified and i think we should all make a point about that; there is great virtue in completeness. yes! do not believe that the buddha was a fool; that he asked men to perform the impossible or the unwise. do not believe that the sorrow of existence is so trivial that easy rules* to take pansil is to vow obedience to these precepts. i do not propose to dilate o

rent quality of never changing, and will contiue for ever and ever! this, brethren, is called the walking in delusion, the jungle of delusion, the wilderness of delusion, the puppet-show of delusion, the writhing of delusion, the fetter of delusion. there are, it may be noted, only five (not six) notions mentioned, unless we take the last as double. or we may consider the sixth as the contrary of the fifth, and correct. the whole passage is highly technical, perhaps untrustworthy; in any case, this is not the place to discuss it. the sun of agnosticism breaking through the cloud of anatta is the phenomenon to which i wished to call attention. a. c. ness; this being the sole condition on which morals, religion, and fees to priests can continue. for the deist has only to advance his fundamen

to. and when, growing yet holier, that habit of right action grows firm and inalienable, when his whole life is lived for the faith that is in him, when every act of his daily life, yea, of his sleep also, is set to a holy purpose, when not one thought or deed that is cruel or unpitiful can stain his being when, not even as a duty, will he inflict pain by deed, word, or thought then he has gained the fifth high path, the living of the life that s right samm ajivo. abstaining from all that can cause pain, he has become blameless, and can live only by such occupations as can bring no sorrow in their train.1 to him who has lived so, say the holy books, there comes a power which is unknown to ordinary men. long training and restraint have given him conquest of his mind, he can 1 from my point

ALEISTER CROWLEY EQ I 5

thaubodo "the son, the spirit, the father, ye shall equally worship their trinity" the third is bkvri rashvni ashr shmv ishvo thobvdv, bekori rashuni asher shamo yeshuah thaubodo "ye shall worship my first-born, my first, whose name is jesus" the fourth is, bbva rbn ashr shmv ishvo thobvdv, beboa rabban asher shamo yeshuah thaubodo "when the master shall come whose name is jesus ye shall worship" the fifth is, bthvlh ravih abchr shthld ish vo thashrvh, bethulh raviah abachar shethaled yeshuah thashroah "i will choose a virgin worthy to bring forth jesus, and ye shall call her belssed" the sixth is, bovgth rtzpim asththr shgvpi ishvo thaklv, beaugoth ratzephim asattar shgopi yeshuah thakelo "i will hid myself in cake (baked with) coals, for ye shall eat jesus, my body" the qabalistical impo

the last th be connected, it makes shbth, shebeth= the end or rest. 75 if the first three letters be taken, they make bra, bera= created. if, omitting the first, the three following be taken, they make rash, rash= head. if the fourth and the last be joined, they give shth, sheth= foundation. again if the second letter be put before the first, it makes rb, rab= great. if after the third be placed the fifth and the fourth, it gives aish, aish= man. if to the two first be joined the two last, they give brith, berith= covenant. and if the first be added to the last, it gives thb, theb, which is sometimes used for tvb, thob= good. there are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they

forces to secure attainment thereof" health is the vilest black magic" ib "he asked him (i.e. the adept) frequently to dine, forgetting purposely the wine (though the arcana of nibbana ignore the very name of cana. he could not pass a heard of swine without a hint; in fact, in fine, he took his silence as a sign: this is an enemy of mine "konx om pax" 1907 "fifth house, and mostly dream at that (the fifth house is that of geburah, the house of magical power. ib "but after all these wonders "then subtly, easily, imperceptibly rank after rank of the blessed gliding, i passed away into nothing. angels, after all visions of the and i was wrapped in the black great white throne, it is as if a brilliance of my lord, that quiet centre opened unawares and interpenetrated me in every part, through

ALEISTER CROWLEY EQ I 5

ames with symbols thou shalt never understand. thou hast the signs; thou hast the words; but there are many things that are not in my power, who am but the warden of the 28th aethyr. now my name thou shalt obtain in this wise. of the three angels of the aethyr, thou shalt write the names from right to left and from left to right and from right to left, and these are the holy letters: the first 1, the fifth 2, the sixth 3, the eleventh 4, the seventh 5, the twelfth 6, the seventeenth 7. thus hast thou my name who am above these three, but the angels of the 30th aethyr are indeed four, and they have none above them; wherefore dispersion and disorder. now cometh from every side at once a voice, terribly great, crying: close the veil; the great blasphemy hath been uttered; the face of my mothe

jure the aethyr, chanting the call. and in the lamp that is hung above the altar shall he burn the call that he hath written. 54 then shall he kneel before the holy table, and it shall be given him to partake of the mystery of the aethyr. and concerning the ink with which he shall write; for the first aethyr let it be gold, for the second scarlet, for the third violet, for the fourth emerald, for the fifth silver, for the sixth sapphire, for the seventh orange, for the eighth indigo, for the ninth gray, for the tenth black, for the eleventh maroon, for the twelfth russet, for the thirteenth green-gray, for the fourteenth amber, for the fifteenth olive, for the sixteenth pale blue, for the seventeenth crimson, for the eighteenth bright yellow, for the nineteenth crimson adorned with silver

muscles of my right arm and shoulder, and he says: fortis, fortis, fortis, fortis, fortis. 67 and the third adept examines the skin and tastes the sweat of my left arm, and says: tan, tan, tan, tan. and the fourth adept examines my neck, and seems to approve, though he says nothing; and he hath opened the right half of my brain, and he makes some examination, and says "samajh, samajh, samajh" and the fifth adept examines the left half of my brain, and then holds up his hand in protest, and says "pla (i cannot get the sentence, but the meaning is: in the thick darkness the seed awaiteth spring) and now am i again rapt in contemplation of that universe of letters which are stars. the words orlo, ilro, tule are three most secret names of god. they are magick names, each having an interpretati

the smoke of my breath is a religion that hath flourished among the inhabitants of the worlds. thus are they all whirled forth in my breath. now he is giving a demonstration of this operation. and he says: know thou that all the religions of all the worlds end herein, but they are only the smoke of my breath, and i am only the head of the great dragon that eateth up the universe; 130 without whom the fifth aethyr would be perfect, even as the first. yet unless he pass by me, can no man come unto the perfections. and the rule is ended that hath bound thee, and this shall be thy rule: that thou shalt purify thyself, and anoint thyself with perfume; and thou shalt be in the sunlight, the day being free from clouds. and thou shalt make the call of the aethyr in silence. now, then, behold how t

ALEISTER CROWLEY EQUINOX EQ I 1 2

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

y one open one in each case. oh, yards of it! and all sorts of people come in to supper which there isn't any, and we have to do all sorts of shifts and all the wives think themselves neglected as they are bound to do, if one is insane enough to have forty and i loathed them all so! it was terrible having to fly round and comfort and explain; the difficulty increases (i should judge) as about the fifth power of the number of wives. i'm glad i'm awake! yea, and how glad when i am indeed awake from this glamour life, awake to the love my lord adonai! it is bitter chill at dawn. a consecrating cold it seems to me yet i will not confront it and rejoice in it i am already content, having ceased to strive. 7.15. again awake, deliciously rested and refreshed. 9.45. again awake, ditto. 78 11

ALEISTER CROWLEY EQUINOX EQ I 2 2

escended and is resting on the topmost point of the pentagram, this being now the point of juncture becomes the most important of all points, and that the lower four are little better than supports, legs and arms to the body whose head now wears the crown. when the pilgrim realises that the four characteristics of the sphinx, the four elements, the four letters of the name, are only answerable in the fifth; then may it be said that the ritual has succeeded in its purpose and has initiated him, otherwise that it has failed. it is no good (even if you are the hierophant himself) pretending to represent hb:heh hb:vau hb:heh hb:yod before you have realised what is meant by hb:heh hb:vau hb:shin hb:heh hb:yod. the real knowledge acquired by p. at this time, as we shall find in a subsequent chap

ALEISTER CROWLEY EQUINOX EQ I 2 3

ate that i am "not" an authority on insanity. ever since long before my birth i led a peaceful existence. as i grew, science attracted me, and art, and poetry; my favourite recreation was the conversion of puppy-owners to the generous belief in the regeneration of the canine race by the preservation of their caudal appendage. also the genius which breathed within me caused me to leave my house on the fifth of november. passing a crowded street, i was surrounded by urchins who greeted me by the 356 name of guy fawkes. i hurried home through a torrent of rain. a man was pacing my street, muttering strange words which i could not understand. the rain, which fell heavily, had apparently not the slightest effect in cooling his heated brain. as i passed him i spoke "what a wretched night" the so

he opposite corner was a round black spot. as, when a child throws a stone in a river, the waves extend farther and farther, shunning the bruises which the child has inflicted upon them, in a like manner waver of a grey lighter and lighter as they extended towards the snake were painted in methodically eccentric gyrations. the last wave was almost white, and stopped at the head of the monster "in the fifth compartment" was a skull "in the sixth compartment" was a white rose, with a delicious scent "in the seventh compartment" as well as in the eighth and last, i saw nothing, but a sweet music struck on my ear when i bent over them. the tunes were very different at first, one tender and soft, the other furious and thundering. at the end, however, both melted in a whisper, to die suddenly in

ALEISTER CROWLEY EQUINOX EQ I 3 2

wn to posterity the secret wisdom of the ancient ages. many were its 214 temples, and among many nations were they established; though in process of time some lost the purity of their primal knowledge. howbeit the manner of its introduction into medieval europe was thus: in 1378 was born the chief and originator of our fraternity in europe. he was of a noble german family, but poor, and (1383) in the fifth year of his age, was he placed in a cloister, where he learned both greek and latin. 1393. while yet a youth he accompanied a certain brother p.a.l. in a pilgrimage to the holy land, but the latter dying at cyprus, he himself went on to damascus. there was then in arabia a temple of our order, which was called by the hebrew name of damcar (hb:resh hb:koph hb:mem hb:dalet, that is, blood

e rose cross. he is therefore clothed in black to show his uninitiated state and the darkness in which he walks; his hands are bound; the middle pillar only is free; yet is there also a chain about his neck, the binding of da th,20 so that the higher and lower wills may connect. but his 18 weh note: yet the great pyramid is not a tetrahedron, having as it does five faces, four being triangles and the fifth a square base_ thus being a half-octahedron. 19 these three are united in the fourth_ earth, because the second h is the earthly sign of virgo. 20 da th prevents his lower will connecting with his higher will. tiphereth is not bound: his lower will must of itself aspire. this time is "one" knock given as it were for very feebleness of nature, yet formulating kether. the higher self now s

ALEISTER CROWLEY EQUINOX EQ I 3 3

e; true, but nature has to be reckoned with. volition is no necessary condition of offence "i didn't mean to" is a poor excuse for an officer failing to obey an order. enough of this_ in any case a minor question; since even on the lowest moral grounds_ and we, i trust, soar higher_ the error in question may be resolved into a mixture of murder, theft, and intoxication (we consider the last under the fifth precept) the fourth precept. here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called "precepts" are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesi

nd inevitably affirmed in all normal consciousness. that dhyanic thought avoids it is doubtful; even so, buddha is here represented as giving precepts to ordinary people. and if personality be delusion, a lie is involved in the command of one to another. in short, we all lie all the time; we are compelled to it by the nature of things themselves_ paradoxical as that seems_ and the buddha knew it! the fifth precept. at last we arrive at the end of our weary journey_ surely in this weather we may have a drink! east of suez,7 trombone-macaulay (as i may surely say, when browning writes banjo-byron8) tells us, a man may raise a thirst. no, shrieks the blessed one, the perfected one, the enlightened one, do not drink! it is like the streets of paris when they were placarded with rival posters:

ing irony_ drink no intoxicating drinks! when i go to take pansil,9 it is in no spirit of servile morality; it is with keen sorrow gnawing at my heart. these five causes of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fangs on me in and by virtue of my very act of receiving the commands, and of promising to obey them; if there is a little difficulty about the fifth, it is an omission easily rectified_ and i think we should make a point about that; there is a great virtue in completeness. 309 yes! do not believe that the buddha was a fool; that he asked men to perform the impossible or the unwise.10 do not believe that the sorrow of existence is so trivial that easy rules easily interpreted (as all buddhists do interpret the precepts) can avail agai

ALEISTER CROWLEY EQUINOX EQ I 4 2

of the inner world; the public cries out for more, and the poor wage-slave, bankrupt in invention, does his best to fake- and fails. it is the male equivalent of the harlot who has drifted from piccadilly to waterloo bridge road. so here we see him, the shy smile changed to the open coarse appeal, the tawdry apparatus of his craft seen for what it is- rabbit-skin ermine- and himself unmistakably the fifth-rate writer, like baudelaire's "old mountebank- surely no more pitiful- tumbling for no kindlier laugh than that of contempt (and he might have been so fine) this is why success must in the nature of things spoil everybody. make a hit with one arrow; you must never dare to do more than change the colour of the feathers- till your quiver is empty. and how empty is mr. blackwood's! when it

ALEISTER CROWLEY EQUINOX EQ I 4

teps- right comprehension and right resolution, may from their purging nature fitly be compared to yama and niyama and also to the earthly and lunar natures of malkuth and yesod. the third and fourth- right speech and right action, in their yearning and striving are by nature as unbalanced as hod and netzach which are represented by fire and water and by mercury and venus respectively. then comes the fifth stage of poise- right livelihood; this is also a stage of exemption from worldly motion, and a stage which brings all below it to a finality and which may be compared to tiphereth in its solar aspect or to the manipura chakkra. the sixth and seventh stages- right effort and right thought, are stages of "definitely directed power" closely related to geburah and chesed- mars and jupiter. a

atsky in "the voice of the silence" classifies these sounds under seven distinct heads. the first is like the nightingale's sweet voice chanting a song of parting to its mate. the second comes as the sound of a silver cymbal of the dhy n s, awakening the twinkling stars. 153 the next is as the plaint melodious of the ocean-spriote imprisoned in its shell. and this is followed by the chant of v n. the fifth like sound of bamboo-flute shrills in thine ear. it changes next into a trumpet-blast. the last vibrates like the dull rumbling of a thunder-cloud. the seventh swallows all the other sounds. they die, and then are heard no more.248 the hatha yoga pradipika is a great deal more exact in its description of these sounds than the famous theosophist; concerning them sw tm r m sw mi writes: in

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that you do take the form of a bat, and suck the blood of sleeping children, and moreover have bewitched divers cows to the prejudice of the holy orders of knights hospitaller and others, lawful owners of the aforesaid cows. prosecutor. all clear marks of a witch! laylah. your saviour sent devils into swine. bishop. blasphemy on blasphemy["crosses himself. sure only the devil could speak thus. on the fifth count, guilty [judges "echo "guilty" clerk. sixthly- bishop. stay, gentle sir. have we not heard enough? must the ears of the court be further polluted with a recital of these abominations? g. m. of st j. we have heard enough. g. m. of st malta. enough, my lord bishop. 100 rep. of k. of jerusalem. enough. bishop["to" rinaldo. and you, grand master? rinaldo. more than enough. bishop. my b

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

and the life passed from the lower kingdom into- 41- the consciousness of the atom copyright 1998 lucis trust the higher, that was an initiation. when the consciousness of the animal expanded into that of the human being, still another great initiation took place. all the four kingdoms have been entered by an initiation, or through an expansion of consciousness. ahead of the human family lies now the fifth, or spiritual kingdom, and it is likewise entered through a certain initiation, as can be seen by those who intelligently read their new testament. and in all these cases these initiations have been brought about by the help of those who already know. thus we have within the evolutionary scheme not great gaps between one kingdom and another, and between one state of awareness and another

that is, to hear and see in the fourth and fifth dimensions. i am not enough of a mathematician to attempt to explain these dimensions, and am apt myself to get very confused when considering them, but an illustration that was given me may make the whole thing somewhat clearer. a young swedish thinker explained it to me thus "the fourth dimension is the ability to see through and around a thing. the fifth dimension is the ability, for instance, to take an eye, and by means of that eye to put oneself en rapport with all other eyes in the solar system. to see in the sixth dimension might be defined as the power to take a pebble off the beach, and by means of it to put oneself in accord with the entire planet. now in the fifth dimension, where you took the eye, you were limited to a particul

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ation is one who has taken the first step into the spiritual kingdom, having passed out of the definitely human kingdom into the superhuman. just as he passed out of the animal kingdom into the human at individualisation, so he has entered upon the life of the spirit, and for the first time has the right to be called a "spiritual man" in the technical significance of the word. he is entering upon the fifth or final stage in our present fivefold evolution. having groped his way through the hall of ignorance during many ages, and having gone to school in the hall of learning, he is now entering into the university, or the hall of wisdom. when he has passed through that school he will graduate with his degree as a master of compassion. it might be of benefit to us also if we studied first the

ithin the flame. again, the four initiations, prior to that of the adept, mark respectively the attainment of certain proportions of atomic matter in the bodies for instance, at the first initiation one-fourth atomic matter, at the second one-half atomic matter, at the third three-quarters atomic matter, and so on to the completion. since buddhi is the unifying principle (or the welder of all, at the fifth initiation the adept lets the lower vehicles go, and stands in his buddhic sheath. he creates thence his body of manifestation. each initiation gives more control on the rays, if one may so express it, although this does not adequately convey the idea. words so often mislead. at the fifth initiation, when the adept stands master in the three worlds, he controls more or less (according to

tiation gives the initiate power on the rays, and not power over the rays, for this marks a very definite difference. every initiate has, of course, for his primary or spiritual ray one of the three major rays, and the ray of his monad is the one on which he at length gains power. the love ray, or the synthetic ray of the system, is the final one achieved. those who pass away from the earth after the fifth initiation, or those who do not become masters in physical incarnation, take their subsequent initiations elsewhere in the system. all are- 12- initiation, human and solar copyright 1998 lucis trust in the logoic consciousness. one great fact to be borne in mind is, that the initiations of the planet or of the solar system are but the preparatory initiations of admission into the greater

ions of admission into the greater lodge on sirius. we have the symbolism held for us fairly well in masonry, and in combining the masonic method with what we are told of the steps on the path of holiness we get an approximate picture. let us enlarge somewhat: the first four initiations of the solar system correspond to the four "initiations of the threshold" prior to the first cosmic initiation. the fifth initiation corresponds to the first cosmic initiation, that of "entered apprentice" in masonry; and makes a master an "entered apprentice" of the lodge on sirius. the sixth initiation is analogous to the second degree in masonry, whilst the seventh initiation makes the adept a master mason of the brotherhood on sirius. a master, therefore, is one who has taken the seventh planetary initi

th initiation corresponds to the first cosmic initiation, that of "entered apprentice" in masonry; and makes a master an "entered apprentice" of the lodge on sirius. the sixth initiation is analogous to the second degree in masonry, whilst the seventh initiation makes the adept a master mason of the brotherhood on sirius. a master, therefore, is one who has taken the seventh planetary initiation, the fifth solar initiation, and the first sirian or cosmic initiation. at-one-ment, the result of initiation. a point that we need to grasp is that each successive initiation brings about a more complete unification of the personality and the ego, and on higher levels still, with the monad. the whole evolution of the human spirit is a progressive at-one-ment. in the at-one-ment between the ego and

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

plan" the deva-lord and builders upon the plane of air worked with the forms within that sphere which is reckoned mainly theirs. they wrought for union, each in his group assigned. the moulds grew fast beneath their hands. the sacred plane of juncture, the fourth great plane, became the sphere within the greater circle which marked the goal for man "aum" said the mighty one, he breathed forth to the fifth, the plane which is the burning-ground, the meeting place for fire. this time a cosmic note is heard beneath the sound systemic. the fire within, the fire without, meet with the fire ascending. the guardians of the cosmic fire, the devas of fohatic heat, watched o'er the forms that formless stood, waiting a point in time. the builders of a lesser grade, devas who work with matter, wrough

lt of heaven, came into light the lesser wheel that counted as the fourth. the eternal lhas looked down, and the sons of god reached forth. down to the inmost point of death they flung the sacred stone. the plaudits of the chohans rose. the work had turned a point. from the pit of outer darkness, they gathered forth the stone, translucent now and unalloyed, of colour rose and blue. the turning of the fifth wheel and its action on the stone rendered it still more fit. yellow the blending tint, orange the inner fire, till yellow, rose and blue mingled their subtle tones. the four wheels with the greater worked thus upon the stone till all the sons of god acclaimed, and said "the work is done- 15- a treatise on cosmic fire copyright 1998 lucis trust stanza iv in revolution fifth of the great

of sevenfold fire "it is not fit" he said "merge thou this stone within the wheel which started revolution" the lords of the greater seven plunged the stone within the moving wheel. the lords of the greater fifth and sixth likewise plunged their stone. within the fire, deep at the inmost sphere, as whirled through space the greater wheel, bearing the lesser seven, the two were fused. the fourth, the fifth, the sixth blended, merged and intermingled. the aeon closed, the work was done. the stars stood still. the eternal ones cried to inmost heaven "display the work. draw forth the stones" and lo, the stones were one. stanza v the moment manvantaric, for which had waited all the triads, the hour that marked the solemn point of juncture, arrived within the scope of time, and lo, the work was

three times the wheel will turn. at the centre stand the buddhas of activity, helped by the lords of love, and following their twofold work will come the radiant lords of power. the buddhas of creation from out the past have come. the buddhas of love are gathering now. the buddhas of will at the final turn of the third major wheel will flash into being. the end will then be consummated. stanza x the fifth progresseth and from the remnants of the fourth multiplied and reproduced. the waters arose. all sank and was submerged. the sacred remnant, in the place appointed, emerged at later date from out the zone of safety. the waters dissipated. the solid ground emerged in certain destined places. the fifth o'er-ran the sacred land, and in their fivefold groups developed the lower fifth- 20- a

matter, built into form with the aid of kama-manas (or of desire faintly tinged with mind producing thus an admixture of astral and mental matter, mostly astral, and largely due to reflex elemental action. these dualities of expression are: 1. active fire or prana. latent fire or bodily heat. 2. mental energy in the mental body. purely mental thought forms, animated by self-engendered fire, or by the fifth principle, and therefore part of the sphere, or system of control, of the monad. these form an esoteric quaternary which with the fifth factor, the divine spark of intelligent will, make the five of monadic manifestation manifestation in this case connotating a purely subjective manifestation which is neither altogether spiritual nor altogether material. 3. finally there is the monadic f

ALICE A BAILEY05 THE LIGHT OF THE SOUL

the potter's mind. for then the soul will hear, and will remember. and then to the inner ear will speak the voice of the silence. from the voice of the silence. introductory remarks the science of raja yoga, or the "kingly science of the soul" as laid down by its main exponent, patanjali, will eventually find its greatest demonstration in the west. this is owing to the fact that under cyclic law the fifth root race (in its fifth subrace) must inevitably touch its highest point. that point, in the economy of the races, is seen exemplified in the right use of the mind and its utilisation by the soul for the achievement of group objectives and the development of group consciousness upon the physical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to materia

e- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul. under the law of evolution likewise, the mind, being the fifth principle, the fifth root race must be intimately concerned with it, and its corresponding fifth subrace more intimately than any other. students would do well to bear in mind the following correspondences: 1. the fifth root race. aryan. 2. the fifth subrace. anglo-saxon. 3. the fifth principle. manas, or mind. 4. the fifth plane .t he mental. 5. the fifth ray. concrete knowledge. all th

een the underlying incentive during our particular aryan root race, was laid. the fourth initiation was at that time the objective. the subject of these great initiations has been discussed more at length in my previous volume "initiation, human and solar" now, in the aryan race, the subjugation of the mental body and the control of the mind is brought about through the practice of raja yoga, and the fifth initiation, that of adept, is the goal for evolving humanity. thus, all the yogas have had their place and served a useful purpose and it will become apparent that any return to hatha yoga practices or those practices which deal specifically with the development of the centres, brought about through various types of- 2- the light of the soul copyright 1998 lucis trust meditation practice

whose motive is group development. therefore that reaction called pain must be transcended and likewise that termed pleasure, for both of these are dependent upon identification with form. non-attachment must supersede them. it is interesting to note that the modifications of the internal organ, the mind, are five in number. manas, or mind, the actuating principle of the chitta, or mind-stuff, is the fifth principle, and like all else in nature, manifests as a duality. this duality is: 1. lower concrete mind, demonstrating as the activity of the mental body. 2. abstract mind, demonstrating as the lowest aspect of the ego. in the microcosm, man, this duality becomes a triple modification upon the mental plane, and in these three we have in miniature a picture of the macrocosmic manifestatio

estation. these three are: 1. the mental permanent atom, the lowest aspect of the spiritual triad or of the soul- 13- the light of the soul copyright 1998 lucis trust 2. the egoic body, the causal body, or the karana sarira, 3. the mental body, the highest aspect of the lower personal self. the mental body itself has five modifications or activities, and thus is a reflection, or correspondence of the fifth principle, as it manifests upon the fifth plane, the mental. the modifications are the lower shadow of manas (or mind in the microcosmic manifestation, and this mind is a reflection of mahat (the universal mind, or mind manifesting in the macrocosm. this is a great mystery but will reveal itself to the man who overcomes the five modifications of the lower mind, who through non-attachment

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

we rise past our own mind to the wonderful wisdom of god..man rising to the summit of his mind is exalted god."11(65) through the agency of the mind as a directed instrument, the soul can manipulate the impulses or thought currents. these forces pour into the field of experience of the thinker and he must learn to direct them consciously and to work with them, so as to produce the desired result. the fifth factor reminds us that a certain stage of evolutionary development must be reached before true meditation becomes possible; certain work must be done and certain refinements in our instrument made, before a man can safely and wisely meditate. all men are not equipped to meditate with hope of complete success. this need in no way discourage any student. a beginning can always be made and

all times those who knew, those who had penetrated to the heart of the mystery of being, and who have returned carrying the assurance of the immortality of the soul, and of the reality of the kingdom of god. they speak, likewise, of a method by means of which they have arrived at this apprehension of divine truth, and of a technique which has made possible their transition out of the fourth into the fifth kingdom in nature. we found that these illuminated men, right down the ages, testify to the same truth, and that they claim for this universal method that it brings them certain results that might be enumerated as follows: first: they achieve direct experience of divine realities, of transcendental truths and of the supernatural world. these appear, when contacted, to be as much a natura

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

hat, when dealing with individuals, the work required is twofold: 1. to teach them how to link up the personal lower self with the overshadowing soul so that in the physical brain there is an assured consciousness as to the reality of that divine fact. this knowledge renders the hitherto assumed reality of the three worlds futile to attract and hold, and is the first step, out of the fourth, into the fifth kingdom. 2. to give such practical instruction as will enable the aspirant to a. understand his own nature. this involves some knowledge of the teaching of the past as to the constitution of man and an appreciation of the interpretations of modern eastern and western investigators. b. control the forces of his own nature and learn something of the forces with which he is surrounded. c. e

to go. as the man seeks to reach control of the mind, the soul in its turn becomes more actively aggressive. the work of the solar angel has hitherto been largely in its own world and concerned with its relation to spirit, and with this the man, working through his cycles on the physical plane, has had no concern. the main expenditure of energy by the soul has been general, and outward-going into the fifth kingdom. now the solar angel approaches a time of crisis and of re-orientation. in the early history of humanity there was a great crisis which we call individualisation. at that time the solar angels, in response to a demand or a pull from the race of animal-men (as a whole, note that, sent a portion of their energy, embodying the quality of mentalisation, to these animal-men. they fecu

age, indicates to the solar angel a second crisis, of which the first was but the symbol. that for which the solar angel exists is making its presence felt within humanity, and another strong pull is being exerted upon the solar angel which this time will produce a second fecundation. this will give to man those qualities which will enable him to transcend human limitations, and become a part of the fifth or spiritual kingdom in nature. the first effort of the solar angel turned animal-men into human beings; the second will turn human beings into spiritual entities, plus the gains of experience in the human family. for this the solar angel, the soul, is organising itself and re-orienting itself so that its power can be redirected into the world of men. contact must be made by the soul bet

sues. when you use the term "a man polarized in his astral body" you really mean a man whose ego works principally through that vehicle. polarity indicates the clarity of the channel. let me illustrate. the ego of the average man has its home on the third sub-plane of the mental plane. if a man has an astral vehicle largely composed of third sub-plane astral matter, and a mental vehicle mostly on the fifth sub-plane, the ego will centre his endeavour on the astral body. if he has a mental body of fourth sub-plane matter and an astral body of fifth sub-plane, the polarization will be mental. when you speak of the ego taking more or less control of a man you really mean that he has built into his bodies matter of the higher sub-planes. the ego takes control with interest only when the man ha

of the masters will have his peculiar equipment, and his individual assets and deficiencies. he can nevertheless rest assured that, until the path of knowledge has been added to the path of love, he can never take the major initiations, for these are undergone on the higher levels of the mental plane. until the path of light is united to the path of life the great transition from the fourth into the fifth kingdom cannot be taken. certain expansions of consciousness are possible; initiations on the astral and lower mental planes can be taken; some of the vision can be seen, the sense of the presence can be felt; the beloved can be reached by love, and the bliss and the joy of this contact can carry with it its abiding joy, but that clear perception which comes from the experience undergone

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

. c. from this point he proceeds to a recognition of the entire septenate, and upon the path of initiation he gains a glimpse of a unity, hitherto unrealised, nor even sensed. thus from a consciousness of himself, man arrives at an awareness of the interrelation between the seven basic energies or rays; and from that he proceeds to a realisation of the triple deity, until at the final initiation (the fifth) he finds himself consciously at-one with the unified divine intent lying behind all appearances and all qualities. it might be added that initiations, higher than the fifth, reveal a purpose wider and deeper than that which is working out within our solar system. the purpose of our manifested logos is but a part of a greater intent. it might also be noted that in the fourth kingdom of n

: ray i. will or power. plane of divinity. ray ii .l ove-wisdom .p lane of the monad. ray iii. active intelligence. plane of spirit, atma. ray iv. harmony. plane of the intuition. ray v. concrete knowledge .m ental plane. ray vi. devotion, idealism. astral plane. ray vii. ceremonial order. physical plane- 36- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the fifth ray therefore works actively on the plane of the greatest moment to humanity, being, for man, the plane of the soul, and of the higher and the lower mind. it embodies the principle of knowledge, and because of its activity and its close relation to the third ray of active intelligence might be regarded as a ray having a most vital relation to man at this time in particular. it is the ray

of active intelligence might be regarded as a ray having a most vital relation to man at this time in particular. it is the ray which when active, as it was in lemurian times, produces individualisation, which is literally the shifting of the evolving life of god into a new sphere of awareness. this particular transference into higher forms of awareness tends, at the beginning, to separativeness. the fifth ray has produced what we call science. in science we find a condition which is rare in the extreme. science is separative in its approach to the differing aspects of the divine manifestation which we call the world of natural phenomena, but it is non-separative in actuality, for there is little warring between the sciences and little competition between scientists. in this the workers in

lar system, all forms, all souls, all lives revolve. let each son of god enter into this wisdom. reveal to each the oneness of the many lives. quality..expansion or inclusiveness- 47- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the third ray, which is one that has a very long cycle, having been in manifestation since a.d. 1425, has a direct effect upon the fifth root race, the aryan, and has connected with it a set of curious phrases which express its purpose. the third purpose of deity ray iii. active intelligence or adaptability let the warden of the south continue with the building. let him apply the force which will produce the shining living stone that fits into the temple's plan with right exactitude. let him prepare the corner stone and w

ypes of divine energy and, this will produce a tremendous stimulation of their corresponding and responding units of life. these four beings, who will appear as human beings in the field of the modern world, may be looked for before the end of this century and their united effort will inaugurate definitely the new age, and usher in the period which will go down in history as the time of glory for the fifth root race. each of these four masters, for that they will be, is also subjectively the focal point for a triple inflow of energy from the centre in the body of god which is symbolically spoken of as "the heart of the sun" for each ray is in its turn a triple manifesting entity as is the solar deity himself. love will be their outstanding characteristic, and through that attractive magnet

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

d to grow, and when the eye of wisdom slowly opens and trains itself to see truly, then there will come the indications that the christ, latent in each son of god, is beginning to control and to lead man into the world of spiritual being, true meaning and essential values. this world is the kingdom of god, the world of souls, and when manifested is that expression of divine life which we can call the fifth kingdom in nature. but it cannot yet be generally perceived. it is through the process of initiation that this world stands revealed. before initiation can be given, the significance of the above ideas must be grasped, and certain great developments are necessarily presupposed. these requirements can be seen working out in the life of every disciple at this time, and, for those who have

the soul itself that those who can help are to be found, and until we have, as individuals, penetrated into that state, it is not possible for us to be brought into intelligent touch with those who normally function there. initiation relates to consciousness and is merely a word which we use to express the transition which man can make out of the consciousness of the fourth or human kingdom, into the fifth or spiritual kingdom, the kingdom of god. christ came to reveal the way into that kingdom. this initiating soul, as we have already seen, is called by many names in the new testament, and in the other religions it is called by a terminology suited to the time and temperament of the aspirant. where the christian disciple speaks of "christ in you, the hope of glory,"11 the oriental discipl

n we realise that out of the five initiations there are three which seem, and naturally so, to be of supreme importance. in the life of christ there are episodes which- 28- from bethlehem to calvary copyright 1998 lucis trust represent great points of attainment, all climaxing cycles and initiating new ones. these are the first initiation, the birth; the third initiation, the transfiguration; and the fifth, the resurrection. there is in nature some mysterious value which is connected with the first, the third, and the fifth the beginning, the middle point and the climaxing consummation. as has been pointed out "it is the intervals, not only between the base note, the major third and the perfect fifth, or those which distinguish the quaver from the semi-quaver, which enable us to build up a

an example, so that we could be galvanised by the hope that "maketh not ashamed"47 to "press toward the mark for the prize of our high calling."48 it should be noted here that the journey, preceding the birth, is also a part of the life-story of other teachers sent from god. for instance, we read "among the thirty-two signs which were to be fulfilled by the mother of the expected messiah (buddha, the fifth sign was recorded to be `that she would be on a journey at the time of her child's birth' therefore `that it might be fulfilled which was spoken by the prophets' the virgin maya, in the tenth month after her heavenly conception, was on a journey to her father, when lo, the birth of the messiah took place under a tree. one account says that `she had alighted at an inn when buddha was born

he unified in himself soul and body, the higher and the lower aspects, and therefore produced a divine incarnation. 3. he unified in himself the best of all the kingdoms in nature, mineral, vegetable, animal, which means in their synthesis, the human with the intellect functioning. 4. then he blended this synthesis with a higher spiritual factor and brought to the birth another kingdom in nature, the fifth. christ, having produced in himself one unification or at-one-ment after another, for the benefit of humanity, appears before john the baptist, and passes through the second initiation, that of purification in the waters of jordan. through the process of baptism, and through the temptations which followed, he evidenced his maturity, faced his mission, and demonstrated to the world his pu

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

e significance of the statement that "the twain shall be one and together shall express divinity" all that concerns humanity at this time is the necessity for a revelation and a gradual apprehension of the plan which will enable man to a. work consciously and intelligently, b. realise the relation of form and quality to life, c. produce that inner transmutation which will bring into manifestation the fifth kingdom in nature, the kingdom of souls. all this has to be accomplished in the realm of conscious awareness or response, through the medium of steadily improving vehicles or response mechanisms, and with the aid of spiritual understanding and interpretation. with the bigger questions we will not deal. with the consciousness of the life of god as it expresses itself in the three subhuman

ion and identification. these three stages mark the progress of the soul consciousness from that of identification with the form to that of identification with the self. these three words individualization, initiation and identification, cover the whole process of man's career from the time he emerges into the human kingdom till he passes out of it at the third initiation, and functions freely in the fifth kingdom, the kingdom of god. by that time, he has iearnt that consciousness is free and unlimited, and can function in form or out of form according to the behest of the soul, or as the plan can best be served. the soul is then in no way conditioned by form. just as man can express himself in what is called three-dimensional living, so, by the time he takes the third initiation, he can f

at will, but they are all held below the threshold of consciousness. livingness, being, wholeness and unity are the distinctive characteristics of this highly evolved stage, which is, in its turn, the foundation for that higher evolutionary cycle of which we know nothing but which is hinted at in a treatise on cosmic fire and in all references to the seven paths which open up before the adept of the fifth initiation. absorption into the one life is the nature of this elevated state of consciousness. freedom from all that is implied in the use of the words form and ego is the major characteristic, and, therefore, many ancient scriptures, when attempting to deal with and explain this supernormal and superlative condition, are forced back into the use of negatives, and the so-called "doctrin

ny is restored and the beauty of the lord of love shines forth. such is the plan. thus is the whole revealed. the higher and the lower meet; form and the formless merge and blend, and know themselves as one. in harmony with all united souls, i serve the plan" ray five "the angel of the presence serves the three the one above, the one below, and the one who ever is [this refers to the fact that on the fifth plane the angel is definitely met and known, and the three aspects of the higher triad, buddhi, the abstract mind and spirit, plus the ego in the causal body, and the lower mind are here blended and fused] the great triangle begins its revolutions, and its rays reach out in all directions, and permeate the whole. the man and angel face each other, and know themselves to be the same. the

o heaven. when the vehicles vibrate in unison with the soul, then is liberation achieved. a. the points of crisis just as there are five points of crisis in the life of a man as he achieves the goal of initiation (which we call the five initiations, so there are five similar points of crisis in the process of taking form in the three worlds, with three of more importance, the first, the third and the fifth. when (speaking again in symbols) a soul, functioning under divine impulse, comes into incarnation and undergoes racial experience in order to develop certain manifested qualities, there are five points of crisis. i am here speaking in terms of humanity as a whole, as mankind expresses what we call the "human state of consciousness. i am not speaking in terms of an individual soul, if su

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

se who received them. one is the need to bring to the attention of the general public the fact that the hierarchy exists, that its members are interested in human progress and that there is a definitely planned system of training offered by them which can lead a man out of the human kingdom into the kingdom of god; that this moving forward upon the path of evolution out of the fourth kingdom into the fifth can be brought about consciously, scientifically and with the full consent and cooperation of the aspirant. the day has now come when belief can (and does) give place to knowledge a knowledge gained through the acceptance of a hypothesis in the first place, a conviction that this hypothesis is backed by adequate testimony and planned experience. the reasoning mind of the disciple can the

s are found on this ray, such as julius caesar. 2. the second ray of love-wisdom. the christ and the buddha are to be found on this ray. it is the great teaching ray. 3. the third ray of active intelligence. the mass of intelligent humanity are found on this ray. 4. the fourth ray of harmony through conflict. aspirants. struggling, well-meaning people. workers for unity emerge along this line. 5. the fifth ray of concrete knowledge or science. scientists and people who are purely mental and governed only by the mind. 6. the sixth ray of devotion or idealism. many christian people. fanatics. numbers of earnest churchmen of all the world religions. 7. the seventh ray of ceremonial order or magic. masons. financiers. great businessmen and organisers of all kinds. executives are found with the

re which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. 1945 section one discipleship in the new age by the tibetan talks to disciples part i my brothers: it is of importance that you realise that today something new is happening. there is the emergence of a new kingdom in nature, the fifth kingdom; this is the kingdom of god on earth or the kingdom of souls. it is precipitating on earth and will be composed of those who are becoming group-conscious and who can work in group formation. this will be possible, because these people will have achieved a self-initiated perfection (even if relative in nature) and will be identified with certain group expansions of consciousness

ake possible the merging of the inner subjective hierarchy of souls and the outer world of humanity. this will constitute an actual fusion or blending and will mark the initiation of the human family through the achievement of its foremost pioneering members. this is the true "marriage in the heavens" of which mystical christianity speaks and the result of this fusion will be the manifestation of the fifth kingdom in nature, the kingdom of god. in the past history of the race, a great event occurred which brought into manifestation the fourth kingdom in nature, the human kingdom. we stand now on the verge of a similar but still more momentous event the appearance of the fifth kingdom, as a result of the planned activity of the new group of world servers, working in collaboration with the h

teaching for the new discipleship and make it practical in application. there are several of these schools and the arcane school is one of the first. they prepare the way for the greater foundations, outlined in my book, letters on occult meditation. 3. the recognition on a fairly large scale of the new group of world servers and their work. 4. the emergence as yet only in symbolic indication of the fifth or spiritual kingdom. 5. the forming of the skeleton structure of the new groups of disciples, the externalisation in embryo of the inner ashrams. these in the new age will multiply and so carry forward the work of integrating the inner and the outer groups and fostering the growth of the kingdom of god on earth. this will bring to public attention the fact of the restoration of the myst

ALICE A BAILEY13 PROBLEMS OF HUMANITY

archy of the earth. the keynote of the new world religion is divine approach "draw near to him and he will draw near to you" is the injunction, emanating in new and clear tones from the hierarchy today. the great theme of the new world religion will be the unifying of the great divine approaches; the task ahead of the churches is to prepare humanity, through organized and spiritual movements, for the fifth imminent approach; the method employed will be the scientific and intelligent use of invocation and evocation and the recognition of its stupendous potency; the objective of the coming approach, of the preparatory work and of the invocation, is revelation a revelation which has ever been cyclically given and which today is ready for man's acceptance. invocation is of three kinds. there i

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

t which christ had then attained and which had made him the head of the spiritual hierarchy, the one who engineered the emergence of the kingdom of god and established him as the master of all the masters and the teacher of angels and of men, his consciousness was absolutely at one with the divine plan; its application on earth and its goal of establishing the kingdom of god and the appearance of the fifth kingdom in nature was simply for him the fulfilling of the law and to that fulfilment his entire life was and had been geared. the plan, its goal, its techniques and its laws, its energy (that of love) and the close and growing relation between the spiritual hierarchy and humanity were known to him, and fully understood. at the highest point of this consummated knowledge and at the momen

rist became the embodiment of this energy and thus entered into a closer relation to humanity. other great sons of god are channels for this energy in relation to the subhuman kingdoms, but the christ holds a unique place in relation to humanity. to express the idea symbolically, this energy creates a living bridge from the human kingdom to the kingdom of god, from the fourth kingdom in nature to the fifth. the christ is the custodian of this energy, but only temporarily and for the period of this human crisis. he can, because of this, stimulate the responsive factor in the hearts of men, enabling them to recognise and know him for who and what he is, when he reappears. this channelling of energy began at the close of the world war and is still going on; it is responsible for the trend tow

iple (through its various groups all at various stages of unfoldment) will "enter into" new states of awareness and into new realms or spheres of mental and spiritual consciousness, during the next two thousand years. each age has left a reflection of a modern fivefold development upon it. four ages have just passed away, astronomically speaking: gemini, taurus, aries, and pisces. today aquarius, the fifth age, is coming into power. in gemini, its symbolical sign of the two pillars set its seal upon- 68- the reappearance of the christ copyright 1998 lucis trust the masonic fraternity of the time and the two pillars of jachin and boaz to give them their jewish names which are, of course, not their real names came into being approximately eight thousand years ago. then came taurus, the bull

resentation of the cause for which the financial support is required. people may have the courage to speak, but an intelligent presentation is of equal importance. the major point to be emphasised in the preparatory work for the return of christ is the establishing of right human relations. this has already been started by men of goodwill all over the world, under their many names. we come now to the fifth prerequisite: a vital and sure belief in humanity as a whole. there must be no pessimism as to the future of mankind or distress over the disappearance of the old order "the good, the true and the beautiful" is on its way, and for it mankind is responsible, and not some outer divine intervention. humanity is sound and rapidly awakening. we are passing through the stage where everything i

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ray nations. if you bear in mind that one of the major objectives of seventh ray energy is to bring together and to relate spirit and matter and also substance and form (note this distinction) you can see for yourself that the work of science is closely connected with this endeavour and that the creation of the new forms will definitely be the result of a working interaction between the rulers of the fifth, the second and the seventh rays, aided by the help on demand of the ruler of the first ray. a large number of seventh ray egos or souls and also of men and women with seventh ray personalities are coming into incarnation now, and to them is committed the task of organising the activities of the new era and of ending the old methods of life and the old crystallised attitudes to life, to

nality rays of the majority. at this time there are a vast number of souls in incarnation whose personality rays are either the sixth or the third. they condition the coming civilisation outstandingly including all educational and financial enterprises, just as the influence of those who have soul contact and can express soul quality condition and determine the current culture. c. the activity of the fifth principle, that of the mind. this mind principle is peculiarly active today in a broad and general sense. if i might put it symbolically the vertical activity of the mind which has affected individuals everywhere down the ages has always produced the mental guides, the directors and the leaders of humanity. today, the horizontal activity of the mind, embracing huge masses of the populace

ng the nature of survival and the probability of immortality; hence again the appearance of the modern spiritualistic movement. this is a direct effect of the coming into manifestation of the seventh ray. spiritualism was the religion of old atlantis and the seventh ray dominated that ancient civilisation for a very long period of time, particularly during the first half of its existence, just as the fifth ray is of such dominant potency in our aryan age and race. it is through the correct development of spiritualism along psychological lines and the withdrawal of its emphasis upon phenomena (which is its outstanding characteristic and emphasis today) that the true nature of death and of the hereafter will be revealed. but it is in- 23- the destiny of the nations copyright 1998 lucis trust

e adopted centuries ago under divine guidance, which symbol stands for the three divine aspects in manifestation. the symbol for great britain, under the same divine apportioning, is the three feathers, carried as the arms of the prince of wales. the scintillating and brilliant french intellect with its scientific bent is accounted for by the interplay of the third ray of active intelligence with the fifth ray of scientific understanding. hence their amazing contribution to the knowledge and the thought of the world and their brilliant and colourful history. be it remembered also that the glory of the empire which was france is but the guarantee of a glory of divine revelation which lies ahead in the future; it will never be theirs until they cease living in the wonder of their past and go

until they cease living in the wonder of their past and go forth into the future to demonstrate the fact of illumination which is the goal of all mental effort. when the intellect of the french is turned towards the discovery and the elucidation of the things of the spirit, then they will carry revelation to the world. when their egoic ray dominates the third ray and when the separative action of the fifth ray is transmuted into the revealing function of this ray, then france will enter into a period of new glory. her empire will then be of the mind and her glory of the soul. it is obvious that the governing faculty of the ray of will or power is the outstanding characteristic of great britain. england is an exponent of the art of control and her function has been to produce the first tent

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

or the right perception of truth, and in that initiation he catches the first real glimpse of the dweller on the threshold and the angel of the presence. 4. in the fourth initiation, the initiate demonstrates his ability to produce complete at-one-ment between the higher and lower aspect of the soul in manifestation and sees the dweller on the threshold merge into the angel of the presence. 5. in the fifth initiation and here words fail to express the truth he sees the dweller on the threshold, the angel, and the presence merged into a divine synthesis. the question arises as to what produces this glamour and illusion. the subject is so vast (embracing as it does the whole field of planetary history) that i can do little more than indicate some of the causes. few of them have, as yet, been

life and being who pervades all manifestation; he has also mastered all possible techniques and modes and methods of activity, of control and of fusion. but having developed those capacities, he now becomes faintly aware of that which conditions the one being, and senses energies and contacts which are extra-planetary and of which he has hitherto been totally unaware. knowledge comes to him after the fifth initiation. before him lies the attainment of a still higher range of perceptions and, in order to garner the reward of those possible contacts, he has to master techniques and methods of development which will make him omnipotent and, therefore, expressive of the highest of the three divine aspects. this development will put into his grasp potencies and experiences which can only be man

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

y with group concerns. this science of contact governs relations within our entire planetary life and includes, for instance, the rapport being established between humanity and the domesticated animals. these animals are to their own kingdom what the new group of world servers is to humanity. the new group of world servers is the linking bridge and the mode of communication between the hierarchy (the fifth kingdom) and humanity (the fourth kingdom) under the present divine plan; the domesticated animals fulfil, therefore, an analogous function between humanity (the fourth kingdom) and the animal kingdom (the third. these analogies are often fertile fields of illumination. as regards shamballa, the impression there received is not the result of invocation which in due course evokes extra-pl

but impressions and reactions are to be found in both these kingdoms, and upon such response depends the evolution of the indwelling consciousness. the animal kingdom has a peculiar relation to the fourth kingdom in nature, and the unfolding of the animal consciousness proceeds along lines paralleling, yet dissimilar to that of the human being who is beginning to respond to the kingdom of souls, the fifth kingdom. it is the karma and destiny of the fourth kingdom to be the impressing agent for the third; the problem is complicated, however, by the fact that the animal kingdom antedates the human and had, therefore, generated a measure of karma both good and evil prior to the appearance of mankind. the "impressing process" carried forward by humanity is modified and often negated by two fa

marking an expansion in the realm of service and each related to the last three initiations of the total possible nine initiations which confront developing humanity. the sixth initiation, in which- 51- telepathy and the etheric vehicle copyright 1998 lucis trust only masters can participate, marks a transition from the first three stages of impressibility required by the disciples as preludes to the fifth initiation or in reality to the third, fourth and fifth and are related to the three stages of triadal communication, each of which is related to the seventh, the eighth and the ninth initiations. never does the geometrical pattern, the numerical progression or the law of correspondences break down in the understanding of the purpose and the plans of the planetary logos established befor

e after he has learnt to register impression coming to him from his own soul (the vertical impression) and from the surrounding world of men (the horizontal impression. when he has taken certain important initiations, his magnetic aura will be capable of registering impression from the subhuman kingdoms in nature. again, later on, when he is a master of the wisdom and, therefore, a full member of the fifth kingdom in nature, the world of hierarchical life and activity will be the world from which horizontal impression will be made upon his magnetic aura, and vertical impression will come from the higher levels of the spiritual triad and, still later, from shamballa. then the world of humanity will be to him what the subhuman kingdoms were when the fourth kingdom, the human, was the field o

leship. later, as the disciple consciously creates the antahkarana and becomes a functioning part of the ashram, he learns (whilst practising alignment) to by-pass if i may use such a word two aspects of himself which have hitherto been of major importance: the astral vehicle and the soul body or causal body. the astral body is thus by-passed before the fourth initiation, and the soul body before the fifth; the entire process of "by-passing" takes much time and must be worked at with intensity, first of all with the focus upon the emotional nature through conscious discrimination, and finally upon the soul nature under the inspiration of the spiritual triad which is eventually substituted for the soul. all this will take many incarnations. for the registration and the interpretation of the

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

system. they only evoke conscious response where the vehicle of expression and of response is adequate to the impact, and this statement is true of the solar logos, the planetary logoi, and of all forms in all the kingdoms upon our planet. unconscious reaction will of course exist, but it will be on a general or mass scale, and much of it pours through to us from these distant constellations, via the fifth creative hierarchy. this hierarchy, being on the verge of liberation, is to be found on the intellectual level of consciousness and can, therefore, be used as a focal point and a transmitter of the higher energies to our solar system and to the planet. if you make a careful study of the chart of the twelve- 20- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 l

he following information anent the hierarchies may prove useful. it has been gathered from various sources. i might here remind you that the seven planes of our solar system are the seven subplanes of the cosmic physical plane. the four creative hierarchies which have achieved liberation are now to be found focussed upon the cosmic astral plane; hence their potency even when out of manifestation. the fifth creative hierarchy exists on the highest etheric level and will join the other four hierarchies when the sixth creative hierarchy has measured up to cosmic opportunity and is itself nearing liberation. the following is a tabulation showing some of the astrological relationships in connection with 1. the constellation of the great bear. 2. the pleiades or the seven sisters. 3. sirius. 4

or the seven sisters. 3. sirius. 4. the seven solar systems. tabulations i and ii the seven creative hierarchies in active planetary expression 1. the hierarchy of creative powers is divided esoterically into seven (4 and 3) within the twelve great orders. 2. three hierarchies are in this greater cycle of profound significance, the fourth or human creative hierarchy and the two deva hierarchies, the fifth and the sixth. 3. the fourth creative hierarchy is in reality the ninth and that is why it is called the hierarchy of initiates. this can be seen by referring to the chart- 21- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 4. we are told in a treatise on cosmic fire that in the ninth, tenth and eleventh hierarchies (counting from the bottom upwar

archy six has the numbers 11.6.2. hierarchy seven has the numbers 12.7.1. it is necessary to take note of this as in the secret doctrine reference will be found to the hierarchies under different numbers. this serves to conceal, but it will also confuse the student. 6. the first four hierarchies achieved liberation in the first solar system. their influence reached our earth through the medium of the fifth creative hierarchy. 7. these are, therefore, related to the four rays which work as minor rays of attribute under the great major third ray of active intelligence. 8. pisces is seen at the head of the list of zodiacal signs because it is governing the present great astrological world cycle of 25,000 years. it was also one of the dominant signs, influencing our planet at the time of indiv

the dominant signs, influencing our planet at the time of individualisation when the human kingdom came into being. it is basically related to the first or highest creative hierarchy which is, in its turn, related to the third ray of active intelligence. it was the product of the first solar system. the development of illumination through an awakened intelligence is the first goal of humanity. 9. the fifth creative hierarchy (also numbered 8) is on the verge of liberation. it is peculiarly connected with the tenth creative hierarchy, with the constellation capricorn and with the human personality which veils and temporarily hides the christ principle behind both form and mind. eight is, under some numerical systems, regarded as the number of the christ. 10. the greater builders and the les

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

weight, as he had said he would, into the united lodge of theosophists, and eventually went back to india where he started one of the best magazines along occult lines extant today. it is called "the aryan path" and is exceedingly fine. the word aryan here has nothing to do with hitler's use of the word. it concerns the aryan method of spiritual evaluation and the way in which people belonging to the fifth root race make their approach to reality. i, in the meantime, had started a secret doctrine class and had rented a room on madison avenue where we could hold classes and see people by appointment. this secret doctrine class was started in 1921 and was exceedingly well-attended. people from the various theosophical societies and occult groups came regularly. mr. richard prater, an old ass

aking a task for which your life and all previous lives (if you accept the law of rebirth and of fresh opportunity) have prepared you. the enterprise upon which you are entering is a tremendous one; it involves a re-orientation of your life and life methods, in all probability; it means the learning of the rules which govern the transfer of your life effort out of the fourth or human kingdom into the fifth- 163- the unfinished autobiography copyright 1998 lucis trust kingdom. this kingdom is as much one of the kingdoms of nature as are the human or animal kingdoms; it is sometimes called the kingdom of god and sometimes the spiritual hierarchy of our planet. it leads also to a preparation for those great expansions of consciousness which will transform your consciousness and make you const

he student to hold because we feel that he should regard these presented truths as providing a fair field for honest investigation. this holds true as regards the belief in the factual nature of the spiritual hierarchy; this truth is approached in our presentation from the angle of evolutionary development; the graded order of beings who constitute the hierarchy are regarded by us as constituting the fifth kingdom in nature, a necessary product of the experience of life in the fourth kingdom, the human. it is the spiritual hierarchy to which the christian teaching of the kingdom of god surely refers. if this premise is true, then the existence of this kingdom can be scientifically considered as an integral part of the great evolutionary process with its order of living beings, moving onwar

ho do not question the existence of the spiritual hierarchy (of which christ is the head. 2. those who still question, but who accept the teaching as a working hypothesis. both groups are then instructed in the rules governing the path of discipleship; these, when consistently accepted and followed, have led countless thousands from "darkness to light" and out of the fourth kingdom of nature into the fifth. the laws and rules of a master's ashram are taught. an ashram is that centre of spiritual light and power into which a master gathers his disciples for instruction in the plan, of which they then become the agents. discipleship is a technical phrase indicating aptitude for teaching, a willingness to implement the plan for humanity and a deep love for one's fellowmen. the student who lea

that attainment. 6. that an ultimate perfection (though relative in nature) is possible for the individual aspirant and for humanity as a whole through the action of the evolutionary process. this process we seek to study and to recognise the myriad of developing lives, each with its place within the scheme, from the humblest atom up through the four recognised kingdoms of nature, and on through the fifth kingdom (of which the christ is the supreme head) to those exalted spheres where the lord of the world works out the divine plan. 7. that there are certain immutable laws governing the universe; man becomes progressively aware of these as he evolves. these laws are expressions of the will of god. 8. that the basic law of our universe is to be seen in the manifestation of god as love- 175

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

iv: esoteric healing copyright 1998 lucis trust (the head centre, and that at the base of the spine. this fourth type of energy thus expresses itself in cooperation with the first type because we are still atlantean in our polarisation, and that civilisation was the fourth in order. it is very largely the work done in our fifth civilisation, our present aryan race, which will, in cooperation with the fifth principle of the mind, bring a shift into a higher level of consciousness. this will produce a harmonising of all the centres through an act of the will, intellectually and intelligently applied, with the objective of producing harmony. this point warrants thought. on the astral plane there will also be found in every astral body seven corresponding focal points through which energy can

ith forces and of the forces twixt themselves produce the bodily ills of man. the conflict of the first and second persists for ages until the mountain top is reached the first great mountain top. the fight between the forces produces all disease, all ills and bodily pain, which seek release in death. the two, the five, and thus the seven, plus that which they produce, possess the secret. this is the fifth law of healing within the world of form. this law can be resolved into certain basic statements which can be tabulated as follows: 1. we live in a world of energies and are a constituent part of them ourselves. 2. the physical vehicle is a fusion of two energies and seven forces. 3. the first energy is that of the soul, the ray energy. it is the producer of conflict as the soul energy se

nd the outer court of writhing, living men. yet he stood not at the midway point, and naught he did sufficed to heal the breach. he widened all- 178- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust cleavages, erected barriers, and sought to make still wider gaps" it has been most difficult to describe the nature of the imperfection of the energy of the lord of the fifth ray. in the activity of this energy which demonstrates primarily upon the fifth or mental plane will be found eventually the source of many psychological disorders and mental trouble. cleavage is the outstanding characteristic cleavage within the individual or between the individual and his group, rendering him anti-social. i have dealt with this in an earlier part of this treatise and n

he basic activity of creation. the impulsive, directive force is the mind of god, of the planetary logos, as he pursues his divine purposes, carrying with him in this process all the media through which he manifests- 251- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the human fear of death is primarily caused because the orientation of the kingdom of souls, the fifth kingdom in nature, has been (until relatively late in the world's cycle) towards form expression and towards the necessity of seeking experience through matter, in order eventually freely to control it. the percentage of the souls of those who are oriented away from expression in the three worlds is relatively so small, in proportion to the total number of souls demanding experience in t

of shamballa. we come now to the enunciation of a new law which is substituted for the law of death and which has reference only to those upon the later stages of the path of discipleship and the stages upon the path of initiation. law x hearken, o chela, to the call which comes from the son to the mother, and then obey. the word goes forth that form has served its purpose. the principle of mind (the fifth principle. a.a.b) then organises itself, and then repeats the word. the waiting form responds and drops away. the soul stands free. respond, o rising one, to the call which comes within the sphere of obligation; recognize the- 295- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust call emerging from the ashram or from the council chamber where waits the

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

time to come the situation will be reversed. parents will ceaselessly meet the demands of the emerging intelligence of the child by always enquiring of the child, why? why ask this? why is it thus? and so throwing always the responsibility of answering the questions upon the child, yet at the same time dropping the solution of the question subtly into the child's mind. this process will begin in the fifth year of the child's life; the seeking intelligence (which is the child itself) will always be forced by the teacher into the position of inward search, not outer demand for a reply which can be memorised and which rests upon the authority of the older person. if this seems to you as yet impossible, remember that the children who will or have come into incarnation, after the period of inc

in the long run, the result will be the awakening of the public consciousness, and that is ever good. second, the emerging of a new racial type. the subjective outlines of this type can already clearly be seen. so glamoured are we by the form side that many claims are made today that the new race is to be found in america. the new race is forming in every land, but primarily in those lands where the fifth or caucasian races are to be found. among the fourth race peoples, however, a few, such as those to be found among the chinese and the japanese, are being discovered by the hierarchy and are making their real and esoteric contribution to the whole. let me also make one definite statement at this point which may cause some surprise. the fifth kingdom in nature, the spiritual, will emerge

th or caucasian races are to be found. among the fourth race peoples, however, a few, such as those to be found among the chinese and the japanese, are being discovered by the hierarchy and are making their real and esoteric contribution to the whole. let me also make one definite statement at this point which may cause some surprise. the fifth kingdom in nature, the spiritual, will emerge out of the fifth root race. such is the esoteric control of the law of correspondence. i would remind you nevertheless that the only fourth root race people to be found upon our planet are the chinese, the japanese, the various mongoloid races in central asia (and they are somewhat intermixed with the caucasian race) and the hybrid groups found in the many islands in the southern waters in both oceans an

beings; it concerns the relations of the members of this hierarchy within its hierarchical periphery; it deals also with a possible range of existence in the subhuman realms on- 84- education in the new age copyright 1998 lucis trust a lower rung of the ladder of hierarchical existence, and with that hierarchical structure which is found immediately above the human in the scale of beings that of the fifth or spiritual kingdom, the kingdom of god. with that great hierarchical unit which we call the animal kingdom, the third kingdom in nature, man is definitely related through the medium of his animal, etheric and astral bodies. he is also related to the kingdom of souls, because his own soul is an integral part of that kingdom, just as his physical body is an integral part of the animal ki

hese he must contact and express through creative work, thus bridging with the light: 1. between the world of souls and the world of phenomena. 2. between the realm of subjective beauty and reality and the outer tangible world of nature. 3. between himself and others. 4. between group and group. 5. later, when the divine plan has become a reality to him, between the fourth kingdom (the human) and the fifth kingdom (the kingdom of god. 6. finally, between humanity and the hierarchy. 6. the science of the antahkarana is the science of the triple thread which exists from the very beginning of time and links individual man with his monadic source. the recognition of this thread and its use, consciously, as the path and the means of ever expanding contacts, comes relatively late in the evolutio

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

anas, or the three aspects of the soul. secondly, the focussing of the consciousness in that of the soul, followed by a group dedication; and, finally, that humanity (symbolised by the group) and the hierarchy (symbolised by me) and the subsequent voicing by me of certain words of power were all intended to produce the fusion of the objective and subjective worlds, and the consequent emergence of the fifth kingdom in nature. thus the skeleton structure of the new religious ceremonial can be dimly seen and inadequately sensed. this stage is followed by: 4. two days of intensive recollection by the group in their brain consciousness. this involves: a. the development of the power to recall the words of power which had been spoken by me, and later, the listening for a word of power. this reco

difficult point for you to understand. i would like to arrest any tendency to consider one ashram as superior to another. the forty-nine ashrams which constitute the hierarchy in this planetary period are some of them fully active; some are in process of formation, and some are, as yet, in a totally embryonic condition, awaiting the "focussing ability" of some initiate who is today preparing for the fifth initiation. essentially and potentially all the ashrams are equal, and their quality is not competitive; all of them differ as to their planned activity an activity which is all part of a carefully formulated hierarchical activity. this you need most carefully to remember. the devotion of a disciple to some particular master is of no importance to that master or to his ashramic group. it

mballa is arrived at as the energy pours in, via the two great lords, the manu and the christ. it is also registered by their senior disciples, the chohans and initiates of the sixth initiation, such as the masters morya and koot hoomi. lately the master r. has taken the position of mahachohan, and that achievement has carried the entering force down into the ranks of those masters who have taken the fifth initiation thus enabling them to step down this shamballa force to their individual ashrams. this happening has produced a tremendous stimulation with all the attendant opportunities, manifestations, and dangers. masters such as myself have had to learn to handle this great potency, and at the same time to make as much of it as we can (safely and wisely) available to our senior disciples

its impact upon their consciousness. what impact, my brother, are you individually aware of? upon this reflection must succeed a planned determination to form a constructive part of the ashramic life to which their thinking and their service have admitted them. the first faint efforts of the emergence of the spiritual will can be seen in the working out of this determination. this was followed by the fifth meditation, which has been the subject of your attention during this past year. you will have noted how the meditations have become increasingly abstract until in this last one you have been occupied with the consideration of ideas and with what those ideas can reveal when they are regarded as seed ideas, shielding or containing a flowering as yet unseen and recorded. i have been working

of the intelligentsia is not yet fully appreciated, nor have they truly shouldered their task or recognised its defined importance. their work and their presentation of the ideal to the masses of men everywhere does not concern the disciple. his work lies primarily with the advanced, pioneering thinker and not with the demanding masses. i would ask you to remember this. therefore, when i gave you the fifth meditation i gave you also twelve words for consideration in meditation. they were intended to evoke your abstract mind and their obvious meaning and significance was not intended to form a part of your thinking. as you later review these words, i would have you consider them: 1. as embodying the viewpoint of the spiritual triad. 2. as part of the work assigned to you in leading humanity

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

y will then be the most important group, expressing the culture of the new age. they will set the standard of values for the masses. 3. the education of the advanced thinkers, of the aspirants and world disciples in applied knowledge, expressed wisdom and occult understanding. this group synthesises all that is available in the other two groups and thus forms the nucleus of the kingdom of god, of the fifth kingdom which is so rapidly coming into being. i cannot do more than indicate these points, for their proper theme and their elucidation will be dealt with in the group's instructions. what i have stated, however, will serve to indicate to you the general theme of the new education and point the way to some of the considerations which are prompting my handling of this subject- 34- the ex

for their proper theme and their elucidation will be dealt with in the group's instructions. what i have stated, however, will serve to indicate to you the general theme of the new education and point the way to some of the considerations which are prompting my handling of this subject- 34- the externalisation of the hierarchy copyright 1998 lucis trust the work to be done (political service) by the fifth group of disciples is by far the most difficult of any for it is in many ways far less advanced. this is due to two facts: 1. the masses of men are, as yet, relatively so little evolved that the task of this group of workers must therefore necessarily be dependent upon the success of the educational work of the world, as it will eventually be exemplified by the ideals and point of view o

d and expanded in the secret doctrine "seven men appeared, the prisoners of the prajapatis and the prisoners also of the earthly barhishads. seven men of seven colours. seven men, each on his own lot and related to the eighth. they spoke and knew each other. they saw and they desired that which then appeared. they sensed the first, the second and the third. they were themselves the fourth, but of the fifth they had as yet no knowledge for they were prisoners of the world and the fifth could not appear. the fires which were forty-nine in number proceeded then to do their work, and the prison bars grew firm as steel. but time persisted and the seven each on his own lot began to grow too large for the confining bars- 59- the externalisation of the hierarchy copyright 1998 lucis trust this par

oint that human seed which has within it that which is not of man. the light produced the germination and thus the new and better forms of life. and yet the form remains and yet its quality is changed (i can find no better word than `quality' wherewith to translate the ancient symbol. some things are lost and disappear and rightly so. some newer modes of life and what life builds appear, and thus the fifth is seen on earth like to the second and nurtured by the fourth. within it are the one, the two, the three and then the fifth. and thus the glory of the one is seen" one meaning is obvious if you study with care the implications and relate it to the kingdoms of nature. there are of course several meanings to these ancient writings. i have referred above to the five streams of energy and h

ulty in others, whilst a third method was the leaving of a minority to the ordinary course of evolution. these latter today constitute the least developed and the most backward of the races upon the earth. they are, in fact, a very small number indeed. in connection with the "seed-groups" which are fusing and blending in humanity at this time, and which in their totality constitute the nucleus of the fifth kingdom, the distinguishing quality is the ability to respond intuitionally to higher impression and to present the mind (with which humanity was endowed in the earlier process) to the light of the intuition and hence to illumination. this intuition is a blend of the two divine qualities of buddhi-manas, or intuitive- 64- the externalisation of the hierarchy copyright 1998 lucis trust sp

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

os. 2. the lords of liberation, focussed in their high place, as they become conscious of the invocation of humanity and become more closely related to the three buddhas of activity. 3. the great council at shamballa and the planetary hierarchy. 4. the buddha and his arhats as they unitedly cooperate with the christ and his disciples, the masters of the wisdom. 5. the hierarchy, the embodiment of the fifth kingdom in nature, and its magnetic attractive rapport with the human kingdom, the fourth. 6. the effect of all these great groups of lives upon humanity, and the inherent consequences as they work out in the subhuman kingdoms. a study of the above in terms of forces and energy will give some idea of the underlying- 8- a treatise on the seven rays- volume v: the rays and the initiations

disciple refrain from taking life and let him nourish that which is lowest- 13- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust with the produce of the second. for disciples and initiates: let the group know that life is one and naught can ever take or touch that life. let the group know the vivid, flaming, drenching life that floods the fourth when the fifth is known. the fifth feeds on the fourth. let then the group merged in the fifth be nourished by the sixth and seventh and realise that all the lesser rules are rules in time and space and cannot hold the group. it onward moves in life. rule vii. for applicants: let the disciple turn his attention to the enunciating of those sounds which echo in the hall where walks the master. let him no

the five initiations. but lying behind this obvious and practical teaching, lies an undercurrent or thread of higher revelation. this is concerned with the realisations of the overshadowing christ as he registered the voice which is heard at the third, fifth, sixth and seventh initiations. the gospel story gives us the five initiations of the master jesus, beginning with the first and ending with the fifth. but it also gives the initiations of the christ, starting from the second and ending with the seventh. the latter is left incomplete, and the voice is not recorded, because at the resurrection and ascension we are not told of the hearing of the affirmative sound. that will be heard when- 54- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust

se of synthesis (which must be increasingly demonstrated as each initiation is taken in group formation) is possible only to those who have bridged the gap between the concrete lower mind and the higher mind or to word it technically and in the language of academic occult science between the mental unit and the manasic permanent atom. the goal of the probationary path is made beautifully clear in the fifth rule as given earlier in initiation, human and solar. it says: let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky. the soul must be seen by the probationer as the sun of the life. all lesser lights must be put out by the light of the central luminary; all little fires must be obliterated by solar fire. t

pyright 1998 lucis trust climaxing on the path of initiation..the birth of the christ. producing intelligent activity. initiation. the two-leaved door..initiation..group consciousness. leading to soul expression. climaxing in the third initiation. producing loving living. the third initiation. the eye of the needle..higher evolution..monadic consciousness. leading to life expression. climaxing in the fifth initiation. producing purposeful life. consummation. such are the three points of entrance to the three planetary centres: humanity, hierarchy and shamballa. this first demand is, curiously enough, the first expression of recognition directly accorded that the great lives at shamballa are now in direct relation with humanity. hitherto that contact has not been direct, and they have not b

ALICE BAILEY THE LABOURS OF HERCULES

hich lay just ahead. he felt his courage strong. he rested from his labors, and time and time again, past the fourth gate he chased the sacred doe clear to the temple of the lord. time came wherein the timid hind knew well the hunter who pursued her, and gently came at his command. thus time and time again, he placed the doe upon his heart and sought the temple of the lord. thus rested he. before the fifth great gate stood hercules, armed to the teeth with all the gifts of war and warriors, and as he stood the watching gods marked his firm step, his eager eye, his ready hand. but deep within his heart was questioning [96 "what do i here" he said "what is the test and wherefore do i seek to pass this gate" and speaking thus he waited, listening for a voice "what do i here, o teacher of my l

ture forth. the people of nemea seek your aid. they are in deep distress. word of your prowess has gone forth. they seek that you should kill the lion that devastates their land, taking its toll of men "is that the savage sound i hear" asked hercules "is it the roaring of a lion i hear, upon the evening air" the teacher said "go, seek the lion which ravages the land lying upon the further side of the fifth gate. the people of this ravaged land live silently behind locked doors. forth to their tasks they venture not, nor till their land, nor sow. from north to south, from east to west the lion prowls and prowling seizes all who cross his path. his shocking roar is heard throughout the night and all are trembling behind locked doors. what will you do, o hercules? what will you do" and hercul

he skin in place of that already worn and used "the deed is done. the people now stand free. there is no fear. the lion is dead. with my own hands i strangled thus the lion and slaughtered it "again, o hercules, you slew a lion. again you strangled him. the lion and serpents must be slain again and once again. well done, my son, go rest in peace with those you have [100] released from fear. labor the fifth is over and i go to tell the great presiding one, who sitteth waiting in the council chamber of the lord. rest thou in peace" and from the council chamber came the voice: i know. the tibetan (djwhal khul) the number five in the fifth sign, leo, hercules performs that one of his labors which is the best known historically, for the slaying of the nemean lion has always been associated with

elf as the self. it is in this sign that we begin to use the words "i" and "my, and "mine. the ageless wisdom of the east tells us that the number five is the most occult and the most deeply significant of the numbers. it claims that the group of celestial and spiritual beings, who took incarnation on earth, manifested through the quaternary, and thus brought into existence the human family, were the fifth group of divine lives and that they combined within themselves, therefore, the dual attributes of the universe, the spiritual and physical. they unified in themselves the two poles. they were exoteric and esoteric; they were objective and subjective. thus we have the number ten, which is regarded as the number of human perfection and of completion, the number of a perfectly developed and

tinction to the self-assertive individuality of the leo type. the individual in leo becomes the initiate in capricorn, and demonstrates as the complete man in aquarius, and this has only been possible because of the boundless devotion to a dimly sensed objective that has carried him round and round the zodiac until full self-consciousness has been achieved. the appropriateness and the relation of the fifth commandment to the fifth labor and the fifth sign thus becomes apparent "honor thy father and thy mother, that thy days may be long in the land which the lord thy god giveth thee" for in leo, fatherspirit and mother-matter meet in the individual and their union produces that conscious entity which we call the soul or the self. just, however, as this is the sign wherein man recognizes him

APOCRYPHON OF JOHN

es in which he was born. he became strong and created for himself other aeons with a flame of luminous fire which (still) exists now. and he joined with his arrogance which is in him and begot authorities for himself. the name of the first one is athoth, whom the generations call the reaper. the second one is harmas, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens

"and the archons created seven powers for themselves, and the powers created for themselves six angels for each one until they became 365 angels. and these are the bodies belonging with the names: the first is athoth, a he has a sheep's face; the second is eloaiou, he has a donkey's face; the third is astaphaios, he has a hyena's face; the fourth is yao, he has a serpent's face with seven heads; the fifth is sabaoth, he has a dragon's face; the sixth is adonin, he had a monkey's face; the seventh is sabbede, he has a shining fire-face. this is the sevenness of the week "but yaltabaoth had a multitude of faces, more than all of them, so that he could put a face before all of them, according to his desire, when he is in the midst of seraphs. he shared his fire with them; therefore he became

e came. and he united the seven powers in his thought with the authorities which were with him. and when he spoke it happened. and he named each power beginning with the highest: the first is goodness with the first (authority, athoth; the second is foreknowledge with the second one, eloaio; and the third is divinity with the third one, astraphaio; the fourth is lordship with the fourth one, yao; the fifth is kingdom with the fifth one, sabaoth; the sixth is envy with the sixth one, adonein; the seventh is understanding with the seventh one, sabbateon. and these have a firmament corresponding to each aeon-heaven. they were given names according to the glory which belongs to heaven for the destruction of the powers. and in the names which were given to them by their originator there was pow

n in its natural (form. he created a being according to the likeness of the first, perfect man. and they said 'let us call him adam, that his name may become a power of light for us "and the powers began: the first one, goodness, created a bone-soul; and the second, foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the lordship, created a marrow-soul; the fifth, kingdom created a blood-soul; the sixth, envy, created a skin-soul; the seventh, understanding, created a hair-soul. and the multitude of the angels attended him and they received from the powers the seven substances of the natural (form) in order to create the proportions of the limbs and the proportion of the rump and the proper working together of each of the parts "the first one beg

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

we are indebted for the first form of the scottish rite, ancient and accepted. it is not impossible that its foundation is referable to the first of these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under the title of knight of the eagle, followed by an illustrious degree, occupying the sixth place and denominated knight of the holy sepulchre. the grade final in both enumerations- otherwise knight of god- presented

the bibliographies of kloss and wolfsteig. it is called le chevalier du temple, and is of high importance to our subject. the collection to which i refer is in twelve volumes, written on old rag paper, the watermark of which shows royal arms and the lilies of france: it is pre-french revolution and post 1768- say, on a venture, about 1772. the ritual to which i refer extends from p. 73 to 202 of the fifth volume, in a size corresponding to what is termed crown octavo among us. the hand is clear and educated. the particular templar chivalry is represented as an order connected with and acknowledging nothing else in freemasonry except the craft degrees. in respect of antiquity it claims descent by succession from certain canons or knights of the holy sepulchre, who first bore the red cross

BALANONES TEMPLE OF SET FAQ

pezoid are well known beyond the boundaries of the temple walls, while others have lower profiles. the job of the fourth degree is the discovery and articulation of communicable methods of initiation. the orders bear the same relationship to the temple as departments do to a university. they are places for the adept to specialize in pursuit of the specialized tools for their personal achievement- the fifth wears a purple medallion. the sixth wears a gold medallion. the distinctions between these grades of initiation are very meaningful within the temple of set, but for most purposes you can consider them as variations upon the fourth degree. why do you turn the pentagram upside down? or as flagg@tiac.net stated on alt.pagan on jan 10, 1996, and i responded: ft> i know some satanists would

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

pecial arrangement of the oracular attire and weapons. 38. lhakpa d ndrup fully dressed and beginning the oracle trance. 39. lhakpa d ndrup at the height of the trance, possessed by dorj shukden. 40. a female oracle at the height of trance. 41. lhakpa d ndrup collapsing after the trance and being held up by his assistants. 42. a thread-cross. 43. the tree on which pehar landed during the reign of the fifth dalai lama. 44. a common iconographic representation of pehar. 45. painting of pehar at tengy ling monastery, lhasa. 46. a statue of pehar at the jokwukhang. 103 104 105 106 107 108 109 110 111 112 135 135 136 136 137 138 139 140 141 142 viii list of abbreviations dcts lelung j drung zhep dorj (sle lung rje drung bzhad pa i rdo rje; b.1697. 1979. the unprecedented elegant explanations de

al that these texts embody. a detailed exploration of the organization and structure of these ritual texts will yield rich information on the process and function of tibetan ritual and on the central role of protector deities within this process. this section will conclude with a speculative exploration of such texts as fields for monastic and lay intersection within the tibetan religious sphere. the fifth and final chapter will analyze the oracle tradition in tibet and tsiu marpo s connection with it. tibetan oracles are individuals who act as vessels for a protector deity and thus are divinely possessed. in their possessed state of trance, oracles provide communal advice 9 see bentor 1996, p. xxi. 7 through the power of clairvoyance. historically important oracle lineages, such as the ne

he forefather of all might demons. lelung zh p dorj then explains that most tantras in his day state that tsiu marpo was born to the savage protector deities have even stronger connections to historical periods that are not clouded in legendary time. for instance, the origins of the deity dorj shukden (rdo rje shugs ldan) are deeply tied to political intrigues in the seventeenth-century involving the fifth dalai lama. this figure will be mentioned further below. 75 a sanskrit name meaning "beautiful moon" 76 misspellings within tibetan texts are not at all uncommon. 77 "holding mountain, copper lake" 78 "leaping mountain, multi-leveled lake" 39 demon lord lekpa and the violence demoness dongmarma, daughter of the might demon lord dawa t kar.79 this is important because tsiu marpo s root ta

iu marpo. it is toward this effigy that the future offerings and invocations will be made. this effigy is further ornamented with the effigies of a horse and weapons. the text suggests that all of these items are placed within a larger constructed palace, though the details on the construction of this palace are not provided. the main effigy also appears to represent an offering to tsiu marpo, as the fifth chapter of the tantra details. other material preparations include molding torma offerings and arranging the other less abstract offerings of flowers, incense, and purified scented water. the torma offerings specifically involve seven molds symbolic of food offerings that will be given to the seven riders during the ritual. all of this is in effort to localize the deities in temporal spa

the visualizations that fill the text and are performed mentally by the ritual performer. 1.14 chapter 4: mantra the fourth chapter provides the lengthy mantra that begins the ritual service after the preparations have been made and that is reiterated at various junctures. its recitation permeates the ritual activities, which are projected further inward to a central point that is accomplished in the fifth chapter of the tantra. this moving inward to a central ritual moment of power and efficacy is common in the structure of tibetan rituals. the ritual starts from an excessively preliminary point, moves inward toward the central action, and moves back outward to the ritual conclusion with a series of offerings, praise, and dedications. 1.15 chapter 5: characteristics and stages of approach

BLACK SERPENT1

oked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invite the fifth element (satan, spirit) from the center of the ritual space. kneel at the altar in prayer "we pray thee lucifer, bestow upon us the strength of your design. let the eagle bring us a new understanding. your light shall be our protection and guide us through this life to enlightenment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect fo

g clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for leviathan and dip the dagger into the water and sprinkle it above each candle. finally, invite the fifth element from the center of the ritual space. kneel at the altar in prayer "we pray thee leviathn, bestow upon us the strength of your design. let the serpent wise deal death to the lies of our enemies. allow our empathy to be our protection. allow our anger to be swift with justice. be present that our enemies will not conquer us. we are as the swift flowing tide ebbing to and fro. we hu

BLAVATSKY H P ANTHROPOGENESIS

t doctrine. secondary period" writes mr. c. gould in "mythical monsters" p. 47. the subject is treated at length elsewhere* iv "atlantis" is the fourth continent. it would be the first historical land, were the traditions of the ancients to receive more attention than they have hitherto. the famous island of plato of that name was but a fragment of this great continent (see "esoteric buddhism) v. the fifth continent was america; but, as it is situated at the antipodes, it is europe and asia minor, almost coeval with it, which are generally referred to by the indo-aryan occultists as the fifth. if their teaching followed the appearance of the continents in their geological and geographical order, then this classification would have to be altered. but as the sequence of the continents is mad

podes, it is europe and asia minor, almost coeval with it, which are generally referred to by the indo-aryan occultists as the fifth. if their teaching followed the appearance of the continents in their geological and geographical order, then this classification would have to be altered. but as the sequence of the continents is made to follow the order of evolution of the races, from the first to the fifth, our aryan root-race, europe must be called the fifth great continent. the secret doctrine takes no account of islands and peninsulas, nor does it follow the modern geographical distribution of land and sea. since the day of its earliest teachings and the destruction of the great atlantis, the face of the earth has changed more than once. there was a time when the delta of egypt and nort

winchell, professor of geology "world-life" p. 369* mr. charles gould, late geological surveyor of tasmania, in "mythical monsters" p. 84[[vol. 2, page] 10 the secret doctrine. made by the secret doctrine* for assigning as the latter does from four to five million years between the incipient and the final evolution of the fourth root-race, on the lemuro-atlantean continents; one million years for the fifth, or aryan race, to the present date; and about 850,000 since the submersion of the last large peninsula of the great atlantis- all this may have easily taken place within the 15,000,000 years conceded by mr. croll to the tertiary age. but, chronologically speaking, the duration of the period is of secondary importance, as we have, after all, certain american scientists to fall back upon

rrible and bad. 6. the water-men terrible and bad she herself created from the remains of others, from the dross and slime of her first, second, and third, she formed them. the dhyani came and looked- the dhyani from the bright father-mother, from the white regions they came, from the abodes of the immortal mortals. 7. displeased they were. our flesh is not there. no fit rupas for our brothers of the fifth. no dwellings for the lives. pure waters, not turbid, they must drink. let us dry them. 8. the flames came. the fires with the sparks; the night fires and the day fires. they dried out the turbid dark waters. with their heat they quenched them. the lhas of the high, the lhamayin of below, came. they slew the forms which were two- and four-faced. they fought the goat-men, and the dog-head

inner fires had destroyed the land of their fathers. the water threatened the fourth. 45. the first great waters came. they swallowed the seven great islands. 46. all holy saved, the unholy destroyed. with them most of the huge animals, produced from the sweat of the earth- xii. 47. few men remained: some yellow, some brown and black, and some red remained. the mooncoloured were gone forever. 48. the fifth produced from the holy stock remained; it was ruled over by the first divine kings. 49. who re-descended, who made peace with the fifth, who taught and instructed it[[vol. 2, page] 22 the secret doctrine. stanza i* beginnings of sentient life (1) the lha, or spirit of the earth (2) invocation of the earth to the sun (3) what the sun answers (4) transformation of the earth- 1. the lha (a)

BLAVATSKY H P COSMOGENESIS

haldean scriptures* made the latter most dangerous to eusebius, in his role of defender and champion of the new faith which had adopted the jewish scriptures, and with them an absurd chronology. it is pretty certain that eusebius did not spare the egyptian synchronistic tables of manetho- so much so that bunsen* charges him with mutilating history most unscrupulously. and socrates, a historian of the fifth century, and syncellus, vice-patriarch of constantinople (eighth century, both denounce him as the most daring and desperate forger. is it likely, then, that he dealt more tenderly with the chaldean records, which were already menacing the new religion, so rashly accepted[[footnote(s* found out and proven only now, through the discoveries made by george smith (vide his "chaldean account

anity; four of which are now passed in our life cycle, the middle point of the 5th being nearly reached. the illustration is symbolical, as every one can well understand, and covers the ground from the beginning. the old book, having described cosmic evolution and explained the origin of everything on earth, including physical man, after giving the true history of the races from the first down to the fifth (our) race, goes no further. it stops short at the beginning of the kali yuga just 4989 years ago at the death of krishna, the bright "sun-god" the once living hero and reformer. but there exists another book. none of its possessors regard it as very ancient, as it was born with, and is only as old as the black age[[footnote(s* rabbi jehoshua ben chananea, who died about a.d. 72, openly

lement (heterogeneous; and leaves the single-faced ones (homogeneous. cool breath is the mother, who conceives, forms, brings forth, and receives them back into her bosom, to reform them at the dawn (of the day of brahma, or manvantara" for clearer understanding on the part of the general reader, it must be stated that occult science recognises seven cosmical elements- four entirely physical, and the fifth (ether) semi-material, as it will become visible in the air towards the end of our fourth round, to reign supreme over the others during the whole of the fifth. the remaining two are as yet absolutely beyond the range of human perception. these latter will, however, appear as presentments during the 6th and 7th races of this round, and will become known in the 6th and 7th rounds respecti

ause universal concentration, and then an immeasurable period, during which the repulsive forces predominating, cause universal diffusion- alternate eras of evolution and dissolution[[vol. 1, page] 13 proem. far more numerous than those known to science) are simply conditional modifications and aspects of the one and only element. this latter is not ether* not even a'kasa but the source of these. the fifth element, now advocated quite freely by science, is not the ether hypothesised by sir isaac newton- although he calls it by that name, having associated it in his mind probably with the aether "father-mother" of antiquity. as newton intuitionally says "nature is a perpetual circulatory worker, generating fluids out of solids, fixed things out of volatile, and volatile out of fixed, subtil

in number, and on their clear apprehension depends the understanding of all that follows; therefore no apology is required for asking the reader to make himself familiar with them first, before entering on the perusal of the work itself[[footnote(s* whatever the views of physical science upon the subject, occult science has been teaching for ages that a'kasa- of which ether is the grossest form- the fifth universal cosmic principle (to which corresponds and from which proceeds human manas) is, cosmically, a radiant, cool, diathermanous plastic matter, creative in its physical nature, correlative in its grossest aspects and portions, immutable in its higher principles. in the former condition it is called the sub-root; and in conjunction with radiant heat, it recalls "dead worlds to life"

BLUE EQUINOX

ever more and more as they approach its central sun. 3 they meet those persons most complemental to their own natures, and find unexpected help and brotherhood in the whole world wherever they may travel. 4 they obtain the right to sojourn in the secret houses of the o.t.o, permanently or for a greater or lesser period of the year according to their rank in the order; or, in the case of those of the fifth and lower degrees, are candidates for invitation to these houses. liber lii 205 5 the knowledge of the preparation and use of the universal medicine is restricted to members of the ix; but it may be administered to members of the viii and vii in special circumstances by favour of the national grand masters general, and even in particular emergency to members of lower degrees. 6 in the v

t they may serve their fellows. this is then the first lesson in our great principle, the attainment of honour through renunciation. the degree of knights of east and west is but a bridge between the first and second series; but it is important, for in that grade a new pledgeform must be signed, and the new knight vowed to devote his life to the establishment of the law of thelema. the members of the fifth degree are responsible for all that concerns the social welfare of the order. this grade is symbolically that of beauty and harmony; it is the natural stopping-place of the majority of men and women; for to proceed farther, as will appear, involves renunication of the sternest kind. here then is all joy, peace, well-being on all planes; the sovereign prince rose croix is attached equally

mmittee of four persons, two men and two women, to arrange for all social gatherings, banquets, dances, the performance of plays, and similar pleasures. they will also endeavour to promote harmony among the brethren in all possible ways, and to compose any disputes by tact and friendliness without formal appeal being made to any more authoritative tribunal. the next grade, that which lies between the fifth and sixth degrees, is called the senate. this is the first of the governing bodies, properly speaking, and here we begin to insist upon renunciation. for within this body is the electoral college of the o.t.o. the principle of popular election is a fatal folly; its results are visible in every so-called democracy. the elected man is always the mediocrity; he is the safe man, the sound ma

civ 243 they must each live in solitude, without more than the necessary speech even to casual neighbours, serving themselves in all respects, for three months continuously, once at least in every two years. the president will summon them at the four seasons of the year, and if necessary at other times, when they will deliberate upon the affairs placed in their charge. all applications to pass to the fifth degree must receive their sanction. appeal from their decisions may however be made to the supreme council. the sixth degree is an executive or military body, and represents the temporal power of the supreme and holy king. each member is amenable to military discipline. singly or in concert with his comrades, each knight is vowed to enforce the descisions of authority. the grade of grand

quered, and uprooted them, and .fried their seeds. in a previous birth) 40. the first is like the nightingale.s sweet voice chanting a song of parting to its mate. the second comes as the sound of a silver cymbal of the dhyanis, awakening the twinkling stars. the next is as the plaint melodious of the ocean-sprite imprisoned in its shell. and this is followed by the chant of vina (the hindu lute. the fifth like sound of bamboo-flute shrills in thine ear. it changes next into a trumpet-blast. the last vibrates like the dull rumbling of a thundercloud. the voice of the silence 21 the seventh swallows all the other sounds. they die, and then are heard no more. the first four are comparatively easy to obtain, and many people can hear them at will. the last three are much rarer, not necessarily

BOOK OF BLACK SERPENT

-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens issueing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers [jugglers, whose form is that of a dull demon-headed, dog-like monsters. the seventh palace containeth yesod and mal

e four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these are the seven great princes which are appointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. badariel governs the third heaven. barakiel is appointed to the second heaven. pazriel is given the realm of the first heaven. the ministering angels of the throne of judgement these are the angels of the shekinah and are four in number, two ir and two qedushsha; they are the court officers who raise, argu

BOOK OF DOOM

infernal empire. 4.2. the second letter of the infernal alphabet is h; it is ruled by belial, who is viceroy of the great infernal empire. 4.3. the third letter of the infernal alphabet is t; it is ruled by satan, who is governor supreme of the great infernal empire. 4.4. the fourth letter of the infernal alphabet is th; it is ruled by beelzebub, who is governor of the great infernal empire. 4.5. the fifth letter of the infernal alphabet is l; it is ruled by astaroth, who is governor of the great infernal empire. 4.6. the sixth letter of the infernal alphabet is b; it is ruled by pluto, who is governor of the great infernal empire. 4.7. the seventh letter of the infernal alphabet is k; it is ruled by mephistophilis, who is grand duke of the great infernal empire. 4.8. the eighth letter of

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ts up. it shows the type of impression that she likes other people to have of her. this is then covered by the first card the querant picked, laid face downward. this is known as "what covers her. crosswise on these two cards is placed the second one she picked. this is "what crosses her. the third card is placed above "what crowns her" and the fourth below "what is beneath her. to the right goes the fifth card "what is behind her" and to the left the sixth "what is before her. the remaining four cards are placed in order over on the far right, one above the other: seventh, eighth, ninth and tenth "herself "her house "her hopes and fears" and "the final outcome, respectively. the cards are then turned over one at a time as you give the individual interpretations which i will deal with belo

ng, investing, etc. the third sphere is that of communications and transportation, letter-writing and transport. also it deals with relatives and close neighbors. the fourth sphere is the one of home and property. it deals with the birthplace, with real estate, mines and underground places. it also deals with a man's mother or a woman's father. pleasure, love, sex, amusement, education, appear in the fifth sphere. sensual pleasures, especially, are here. in the sixth sphere you will find domestic animals, health and conditions affecting the health. clothing, servants and physical comfort are also here. the seventh sphere of influence shows, in a woman's chart, the husband; in a man's chart, the wife. partners, generally, are here. in the eighth sphere are losses, including death. loss of m

n releasing the power, above. so it goes on; chanting and picturing, then tying a knot. as the power builds, more knots are tied until there are nine knots in the cord. they are tied in a particular pattern and with appropriate words. the first knot, as i have said, is tied at one end; the second at the other end. the third is tied in the middle. the fourth is halfway between the first and third; the fifth halfway between the second and third. here is the pattern of tying, together with the appropriate words: by knot of one, the spell's begun by knot of two, it cometh true by knot of three, so mote it be by knot of four, this power i store by knot of five, the spell's alive by knot of six, this spell i fix by knot of seven, events 111 leaven by knot of eight, it will be fate by knot of nin

nergy that emanates from the human body. our bodies, of course, vibrate. animals and plants do the same, for all things radiate energy: a chair, a house, a tree, a flower, a bird. everything is vibration. so everything gives off an aura. this aura can most easily be seen in humans, however (possibly due to brain activity. the aura is sometimes referred to as the odic force. in christian art, from the fifth to the sixteenth centuries, it was often depicted around the heads of people believed to possess great spiritual power. there it was referred to as a halo or gloria. it also appeared as a ring of flames around the heads of moslem prophets. the headdresses of priests, kings and queens symbolize the aura. there are references to the aura in the christian bible. in sculpture, there is an ex

BUDGE E

nowhere else in the literature. title page note contents the book am-tuat: the title of the work chapter i: the first division of the tuat, which is called net-ra chapter ii: the second division of the tuat, which is called urnes chapter iii: the third division of the tuat, which is called net-neb-ua-kheper-aut chapter iv: the fourth division of the tuat, which is called ankhet-kheperu chapter v: the fifth division of the tuat, which is called ament chapter vi. the sixth division of the tuat, which is called metchet-mu-nebt-tuat. chapter vii. the seventh division of the tuat, which is called thephet-asar chapter viii. the eighth division of the tuat, which is called tebat-neteru-s chapter ix. the ninth division of the tuat, which is called best-aru-ankhet-kheperu chapter x. the tenth divis

sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa, and the "lady of the boat" who wears on her head a disk and horns. behind the shrine stand five gods, each having the head of a man; the names of the first four are heru-hekenu, ka-shu, i.e, the "double of shu" nehes, i.e, the "look-out" and hu, and the fifth is the steersman kherp. on the high prow of the sektet boat hangs an object which is said to be a carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. in front of the boat march- 1. the two goddesses maat, the one representing the south of egypt, and the other the north. 2. the god nekent-f, who holds a spear, or knife, in his left hand. 3

ion, again in a slanting direction, and at the end of it is a third door, which is called metes-en-neheh. in the second slant of the corridor is an inscription which describes it as the road by which entereth the body of seker, who is on his sand, the image which is hidden, and is neither seen nor perceived, p. 66 [paragraph continues] as the further course of the corridor will be described under the fifth hour we may pass on to consider the boat of the sun, and the means by which the god makes his way onward. ra and the gods who formed his crew have left the boat in which they travelled until now, and have betaken themselves to one, each end of which terminates in the head of a serpent. this serpent-boat is drawn along by four gods, who are called tun-en-maa, her-uarfu, ar-nefertu, and sh

ying to it; they appear again in the next division of the tuat, where they are seen drawing along the boat of the sun. 10. the winged disk of the god khepera, beneath stands the "envoy of heaven" with his right hand raised, and his left stretched out, and behind him is the goddess maat (see p. 83. p. 83 click to view the kingdom of seker. footnotes 77:1 the text is in the plural. next: chapter v: the fifth division of the tuat, which is called ament sacred texts egypt ehh index index previous next p. 85 chapter v. the fifth division of the tuat, which is called ament. in the scene that illustrates the fifth division of the tuat, which is passed through by the sun-god during the fifth hour of the night, we see the boat of the sun being drawn along by seven gods and seven goddesses (see pp

CASE PAUL F THE BOOK OF TOKENS

erstanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the middle pillar, composed of the first, sixth, ninth and tenth sephiroth, is named the pillar of mildness. the ten sephiroth are also divided into a supernal triad, which includes the first three, and a heptad, which includes the sephiroth from chesed to malkuth. this heptad is the basis for many septenary schemes to be found in the literature of occultism. yet always behind

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you are using a communal room in an apartment or house

f wealth and treasures, for the development of skills and precision and for controlled power for a particular purpose. deities of healing aesculapius aesculapius was a healer, son of apollo and the mortal corona, who lived during the eleventh century bc, and became a god after zeus killed him with a thunderbolt for raising the dead. the first shrine dedicated to aesculapius was built in athens in the fifth century bc by sophocles. other shrines followed in rapid succession, the most famous at epidaurus, which became a major healing centre. many were sited at sacred wells and springs. these shrines were dedicated to healing and dreams, and were the principle vehicle for obtaining relief or cure of illness of all kinds. when aesculapius appeared to the dreamers, he would tell them the medici

love where it will bring joy and bear fruit* continuing deosil, light and place the third incense at the next invisible point, saying: i light this incense for the increase of that love and for mutual fidelity and respect* light and place the fourth incense, saying: i light this incense for the marriages of mind and soul as well as body, in a union that is beyond any legal bonds* light and place the fifth incense, saying: i light this incense that love will always be willingly given and received and never become possessive or manipulative* light and place your final incense to the east of the ring, saying: i light this incense that love will be compassionate, ever supportive, accepting of frailties and based on love of the real person, not worshipping the ideal of loving, nor demanding th

and white candle wax dripped on the surface to create divinatory images that offer insights into potential paths. you can cast flower petals into the cauldron water to get energies flowing. for banishing, add dead leaves and tip the cauldron water into a flowing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver, but you can also use crystal, glass, stainless steel or pewter. the chalice represents the water element and is placed in the west of the altar. like the sword, it is a sacred grail treasure (see page 185) and is a source of spiritual inspiration. the grail cup is most usually represented a

s, air/thinking, fire/intuition and water/feelings. jung also thought that we each had a predominant element, a secondary one and a shadow one that we denied or projected on other people whom we then unconsciously disliked because they mirrored our faults. in formal magick, the four elements are seen as providing natural energies for transforming wishes into reality. together they combine to form the fifth element- ether, or akasha- that represents pure spirit, or perfection. medieval alchemists attempted to create this elusive substance, called the philosopher's stone. it was said to turn base metal into gold and, as an elixir according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power in formal magick and in less formal spel

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

nd in such ignominy, or to be lashed out page 26 of the scale. for i did not doubt that many of the prisoners wished that they had stayed ten nights with us in the hall. yet since the virgin consented, so it must be, and we were untied and one after another set up. now although the most part miscarried, they were neither laughed at, nor scourged, but peaceably placed on one side. my companion was the fifth, and he held out bravely, whereupon all, but especially the captain who made the request for us, applauded him, and the virgin showed him the usual respect. after him again two more were dispatched in an instant. but i was the eighth. now as soon as (with trembling) i stepped up, my companion who already sat by in his velvet looked friendlily upon me, and the virgin herself smiled a litt

ts from the ground, but few. and as these each stood before us, so i diligently numbered them and noted them down in my table-book; and it is very admirable that amongst all those who weighed anything, none was equal to another. for although amongst those who weighed three, there were thirty five, yet one of them weighed the first, second, and third, another the third, fourth, and fifth, a third, the fifth, sixth, and seventh, and so on. it is likewise very wonderful that amongst one hundred and twenty six who weighed anything, none was equal to another; and i would very willingly name them all, with each man s weight, were it not as yet forbidden me. but i hope it may hereafter be published with the interpretation. now this judgement being read over, the lords in the first place were well

. now the little man perceiving such faith in both these, would not, however poor he was, be the least in honour, but restored to the nobleman all his goods again and went his way. now, my lords, i know not which of these persons may have shown the greatest ingenuity? here our tongues were quite cut off. neither would the virgin make any other reply, but only that another should go on. page 40 so the fifth, without delay, began: my lords, i do not wish to make long work of this; who has the greater joy, he that beholds what he loves, or he that only thinks on it? he that beholds it, said the virgin. no, i answered. hereupon a debate arose, so the sixth called out, my lords, i am to take a wife; now i have before me a maid, a married wife, and a widow; ease me of this doubt, and i will afte

ng. yes, noble and virtuous lady, said one. whereupon she privately despatched a page, and yet in the meantime proceeded in discourse with us. in brief she had already become so familiar with us, that i ventured to request her name. the virgin smiled at my curiosity, but yet was not moved, but replied: my name contains five and fifty, and yet has only eight letters; the third is the third part of the fifth, which added to the sixth will produce a number whose root shall exceed the third itself by just the first, and it is the half of the fourth. now the fifth and the seventh are equal, the last and the fifth are also equal, and make with the second as much as the sixth, which contains just four more than the third tripled. now tell me, my lord, what am i called? the answer was intricate en

n, there to await her death, which was to be procured by poison, which actually did not kill her, but made her leprous all over. thus this act was for the most part lamentable. page 53 between acts, they brought forth nebuchadnezzar s image, which was adorned with all manner of arms, on the head, breast, belly, legs and feet, and the like, of which more shall be said in the future explanation. in the fifth act the young king was told of all that had passed between the moor and his future spouse; he first interceded with his father for her, entreating that she might not be left in that condition; which his father having agreed to, ambassadors were despatched to comfort her in her sickness and captivity, but yet also to make her see her inconsiderateness. but she still would not receive them

COLLIER IRENE CHINESE MYTHOLOGY

to be clear that it represents streams flowing together, running parallel, merging or diverging from many places and from many different models of reality.1 myths contain strong influences from chinese folk religion, confucianism, taoism, and buddhism. chinese folk religion, the oldest of the four, pays homage to ancestors who watch from afar and guide the lives of those still living on earth. in the fifth century b.c, the philosopher confucius introduced his ideas, which stressed fulfilling obligations and maintaining proper conduct. although confucianism is not a religion, its influence is deeply ingrained in chinese ideas about behavior and government. between 600 300 b.c. taoism emerged. at first, it was a philosophy that encouraged people to seek harmony with the tao, or the way, a na

attered across the country, trying to hide. however, one by one, the grand archer tracked them down. each time he killed one of the suns, the earth cooled further. zing! he shot the second sun and billowing clouds reappeared in the sky. zoom! he shot the third sun and mist curled around the high mountains. twang! he shot the fourth sun and dewdrops formed like pearls on every leaf. thump! he shot the fifth sun and springs bubbled out of the rocky hills. zap! he shot the sixth sun and rivers rippled with leaping carp. pow! he shot the seventh sun and branches sprouted lush green foliage. thud! he shot the eighth sun and buds blossomed on the trees. thwack! he shot the ninth sun and rice grass pushed up tender new shoots. then the grand archer yi vowed to find the very last sun and bring him

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

on the calling forth of the d.w.b, the old current of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on t

COSIMANO CHARLES ELEMENTARY PSIONICS

uffle off this mortal coil and now you need to know about an honest replacement. anyway, you get the idea. there is one caveat here. you have to be practical in what you ask. you are not likely to get the directions to the lost dutchman gold mine or winning lottery numbers so try to avoid that kind of nonsense. of course there is nothing to prevent you from asking a famous jockey whom he likes in the fifth, but please don t bet the family home on it. use some common sense in this as out of place as that may seem to be. now, in these next experiments you may think that any sense has flown to the four winds and uncle chuckie has totally lost it but here we go. you now know how to contact the living and the dead. now you get to learn how to contact those who may not even be human! aren t you

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

were denied to us. the prison door slammed shut and we are now flinging it open again. human civilisation did not begin on planet earth, i am convinced. it came to this planet from other areas of the galaxy. some say the first humans on earth came from the star system called vega, 26 light-years from here, and three times the size of the sun. it is the brightest star in the lyra constellation and the fifth brightest in our sky.14 wherever it was, i feel the human race originally came from another star system and took the opportunity to populate and experience this magnificent new planet. genetic manipulation, both positive and negative, has continued ever since to advance or control the species, depending on the mindset at the time. in those earlier times, i think the nature of the physica

interests have been directorships at rio tinto zinc, barclay's bank, cadbury schweppes, amalgamated metal, british metal, christies (the auctioneers, and the chairmanship of the australian new zealand bank. in his book, the english rothschilds, richard davis reports that lionel rothschild was a frequent visitor to the carrington's home in whitehall. the two families are related by the marriage of the fifth earl rosebery to hannah rothschild, daughter of mayer, in 1878. during the ceremony, she was given away, as the british say, by the secret government 153 prime minister disraeli. the bilderberg elite, like carrington and those on the steering committee, coordinate the regular attenders of bilderberg meetings (who know the real game plan) and those invited on a rare or one-time basis (who

ial head of the knights of malta is the pole, karol wojtyla, a former actor and employee of i.g. farben. he has had one attempt on his life, which might have been a warning to "do as you're told or else. it's difficult to 194..and the truth shall set you free say. certainly he carries with him the bent or broken cross, depicting the distorted figure of jesus. this was an invention by satanists in the fifth century and used by black magicians. it was outlawed in the middle ages. in 1978, the year that pope john paul i was murdered and pope john paul ii took over the papacy, a set of vatican stamps was issued featuring a pyramid and an all-seeing eye. the orange order and sinn fein behind the ongoing conflicts in the world's trouble spots you will find the global elite secret society network

ctor rothschild covertly gathered information for the nuclear scientists at the weizmann institute from researchers and experts all over the world, including albert einstein, members of the british atomic scientists association, and the mathmatician and philosopher, bertrand russell, who, with einstein, helped to create the pugwash conferences on nuclear weapons.24 roland perry writes in his book the fifth man "the dream of an israeli bomb was ambitious indeed, but it spurred rothschild to keep abreast of all things nuclear so he could pass on data to the weizmann institute, which was planning a nuclear reactor at dimona in the negev desert. under a modified guise of concern about the spread and dangers of nuclear weapons, he was able to keep contact with appropriate scientists around the

18 secret societies, pl28 19 ovid demaris, the last mafioso (bantam books, new york, 1981) p32. also quoted in final judgement, pl59 302..and the truth shall set you free 20 gary l. wean, there's a fish in the courthouse (casitas books, oak view, california, 1987) p679 21 wilbur crane eveland, ropes of sand: america's failure in the middle east (w.w. norton and company, 1980) p95 22 roland perry, the fifth man (sidgwick and jackson, london, 1994) p223 23 ibid pl29 24 ibid p222-223 25 ibid p222 26 ibid p224 27 ibid 28 ibid 29 final judgement, p90 30 ibid p89 31 ibid pl91 32 ibid pl87 33 ibid 34 for more details of his lansky-mossad connections, see final judgement 35 the fifth man, p79 36 ibid p79-80 37 final judgement, p245 38 ibid p241-242 39 yitzhak shamir, summing up, an autobiography (

DAVID ICKE CHILDREN OF THE MATRIX

n. this was due to the fact that his skin was cracked, creased, and scaled like that of a reptile. from here the ancient tale enters historic accounts, for a direct descendant of akagire yataro, as the son was known in manhood, was a member of the genji clan named saburo ogata, who took pride in the fact that he had scales on his body as had his ancestors before him. he was the grandson of yataro the fifth. again, a prominent family line seems to have been the desired target of the original, and perhaps repeated, genetic exchange. while in the east, the influx of 'dragon-blood' is seen as a thing of great pride, in the west such things are covered with an elaborate coating of fable and mist, becoming 'fairy tales' about serpent or frog-princes. western sentiment, at least on the surface, i

te is reflected in reptilian genetics on the animalistic level and so the consciousness and the genetics are compatible. then, through these reptilian bodies, this consciousness manipulates and possesses humanity. we are back to the russian doll system again, one inside the other as we move down the frequencies. the manipulation of this world goes beyond the fourth density range and at least into the fifth. so who, or what, controls the reptilians? consciousness makes the decision, based on its state of being, of what form and bloodline to inhabit on the endless journey of evolution through experience. as with everything, our current state of being naturally attracts, or is attracted to, the physical form and experiences that are compatible with where we are coming from, mentally, emotiona

DAVID ICKE THE BIGGEST SECRET

interests have included some familiar names,rio tinto zinc, barclays bank, cadbury schweppes, amalgamated metal, british metal,christies the auctioneers, and the chairmanship of the australian new zealand bank. inhis book, the english rothschilds, richard davis reports that lionel rothschild was afrequent visitor to the carringtons home in whitehall. the two families are related by themarriage of the fifth earl rosebery to hannah rothschild, daughter of meyer, in 1878.during the ceremony she was given away as they say by prime minister disraeli.carrington, then, is of the rothschild-british aristocratic reptilian bloodline. he has the271perfect background and attitudes for a brotherhood manipulator and he has beenappointed to perform many tasks for them. he was the british foreign secretar

pondence between the britishroyal family and their nazi relatives.17 blunt was the surveyor of the queenspictures and a world expert in the paintings of poussin, the initiate who paintedpictures called the shepherds of arcadia which very much related to the mysteries ofrennes-le-chateau. blunt was exposed as a member of a kgb unit inside britishintelligence along with burgess, maclean and philby. the fifth man, who was nevernamed, was lord victor rothschild (see and the truth shall set you free. in fact itwas a brotherhood unit and not, ultimately, answerable to the kgb. when blunt wasfinally collared in the 1980s, queen elizabeth apparently demanded that he was notquestioned on his clandestine mission to kronberg castle.18 lord mountbatten, thisarch manipulator for the black nobility, hel

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

bols take on a life of their own, in the mind of the occultist, possessing great inherent power to accomplish the plans of the occultist. according to occultic/satanic doctrine, the upper four points of the goathead(left) represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. in the above photocopy of the goathead pentagram, the fifth point extends down into the mind of the goat, who represents lucifer. with all that as background, let us now begin our study of governmental center, washington, d.c. the satanic symbol& the masonic layout of washington d.c. in the street layout of washington d.c, the fifth point is the white house, a symbol placement which represents the intention that the spirit and the mind of lucifer

ning from top left to top middle: 1. dupont circle, logan circle, and scott circle in the middle, form the top three points of the devil's goathead of mendes, one of the most important types of the five-pointed devil's pentagram. 2. washington circle forms the extreme left-hand point of the goathead. 3. mt. vernon square forms the extreme right-hand point of the goathead. 4. the white house forms the fifth and bottom point of the goathead. there is a 666 evident in the most important top three circles of the goathead, dupont circle, scott circle, and logan circle. each of these streets has six major streets coming into them from all angles of the circle. this type of encoding is so typical of the occultist. everything was deliberately planned to stamp the power of freemasonry and the symbo

DEMONIC BIBLE

ome forth, beelzebub, and manifest thyself. come forth, beelzebub, and manifest thyself (drink from chalice then say) the fourth lock is open. invocation of astaroth/the 5th lock astaroth, i invoke thee. astaroth, i summon thee. astaroth, i conjure thee. come forth, astaroth, and manifest thyself within this body, this temple which i have prepared. come forth, astaroth, and manifest thyself. open the fifth lock of the abyss, astaroth. open the fifth lock. come forth, astaroth, and manifest thyself. come forth, astaroth, and manifest thyself (drink from chalice then say) the fifth lock is open. invocation of oriens/the 6th lock oriens, i invoke thee. oriens, i summon thee. oriens, i conjure thee. come forth, oriens, and manifest thyself within this body, this temple which i have prepared. c

eat marquis. he appeareth in the form of a little horse or ass, and then into human shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is a great president, and appeareth at first in the form of a great lion, but afterwards, at the request of the master, he putteth on human shape. he answereth truly of things hidden or secret. he causeth diseases and cureth them. again, he giveth great wisdom and knowledge in mechanical arts; and can change men into other shapes. he governeth 36 legions of spirits

innermost thoughts. this is his seal: the third name is marutukku master of the arts of protection, chained the mad god at the battle. sealed the ancient ones in their caves, behind the gates. possesses the arra star. this is his seal: the fourth name is barashakushu worker of miracles. the kindest of the fifty, and the most beneficent. the word used at his calling is baalduru. this is his seal: the fifth name is luggaldimmerankia put order into chaos. made the waters aright. commander of legions of wind demons who fought the ancient tiamat alongside marduk kurios. the word used at his calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee

a, i summon thee. nininghisa, i conjure thee. come forth, nininghisa, and manifest thyself within this body, this temple which i have prepared. come forth, nininghisa, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may descend to the realm of chaos. come forth, nininghisa, and manifest thyself. come forth, nininghisa, and manifest thyself (drink from chalice) the fifth gate kingu, i invoke thee. kingu, i summon thee. kingu, i conjure thee. come forth, kingu, and manifest thyself within this body, this temple which i have prepared. come forth, kingu, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may descend to the realm of chaos. come forth, kingu, and manifest thyself. come forth, kingu, and manifest thyself (drin

sphere, the third angle between the worlds. the fourth sphere kali, i invoke thee. kali, i summon thee. kali, i conjure thee. come forth, kali, and manifest thyself within this body, this temple which i have prepared. come forth, kali, and manifest thyself. come forth, kali, and manifest thyself (drink from chalice, then say) i have crossed the fourth sphere, the fourth angle between the worlds. the fifth sphere ahrimon, i invoke thee. ahrimon, i summon thee. ahrimon, i conjure thee. come forth, ahrimon, and manifest thyself within this body, this temple which i have prepared. come forth, ahrimon, and manifest thyself. come forth, ahrimon, and manifest thyself (drink from chalice, then say) i have crossed the fifth sphere, the fifth angle between the worlds. the sixth sphere gorgo, i invo

DIABOLUS

es in which he was born. he became strong and created for himself other aeons with a flame of luminous fire which (still) exists now. and he joined with his arrogance which is in him and begot authorities for himself. the name of the first one is athoth, whom the generations call the reaper. the second one is harmas, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

witchcraft today, was the first book about witchcraft by a self-proclaimed witch. he is considered the father of modern wicca. claimed to have been initiated into wicca (witchcraft) by the "new forest coven" of wicca in england. a one time member and leader of the o.t.o. under aleister crowley (q.v) of whom he was a student of ceremonial magick. in hebrew "strength. pronounced "gih-boor-ah" it is the fifth sephirah (q.v) on the tree of life (q.v. gematria: a method of the literal kabalah (q.v) which assigns numbers to each of the hebrew letters. words of equal value are believed to have an important relationship with each other. a specific field of numerology (q.v. gemini "the twins" in astrology (q.v, the third sign of the zodiac (q.v) having the qualities of mutable (q.v) and air (q.v) a

ut treated as a very minor planet. in astrology (q.v, the planet named after the greek goddess who served as the patron deity of marriage. she was the wife of jupiter, though the marriage was not a happy one. keywords include: spouse, wife, partnerships, law giver, judge, women's issues, weather, money, seduction and rape, sex as a weapon, abused persons, alternative lifestyle marriages. jupiter: the fifth planet of the terran solar system. in astrology (q.v, the planet named after the roman god who served as the king and ruler of the gods. attributed as being the ruler of the zodiac (q.v) sign sagittarius (q.v. on the tree of life (q.v) within the kabbalah (q.v) jupiter is attributed to the fourth sephirah (q.v, chesed (q.v. keywords include: abundance, expansion, abstract thought, excess

ritual of the pentagram. a general method of abjuration (q.v. a powerful technique popularized by the hermitic order of the golden dawn [g.d (q.v) to rid your area of unwanted negative influences. also a good technique of psychic self defense, as this ritual strengthens, fortifies, and magnifies the aura. this ritual is terrestrial in nature. lemures: see larvae. leo "the lion" in astrology (q.v, the fifth sign of the zodiac (q.v) having the qualities of fixed (q.v) and fire (q.v) and is ruled by the planet sol (the sun (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color yellow. keywords include: loudly, proudly, powerfully, creatively, dramatically, heartily, need for recognition, pleasure seeking, dramatically. levi-zaed, eliphas [nee alphonse louis co

mystical import can make profound changes in a person mentally, physically, emotionally, and spiritually. mars: the fourth planet of the terran solar system. in astrology (q.v, the planet named after the roman god who served as the chief warrior of the gods. attributed as being the ruler of the zodiac (q.v) sign aries (q.v. on the tree of life (q.v) within the kabbalah (q.v) mars is attributed to the fifth sephirah (q.v) geburah (q.v. keywords include: energy, action, accidents, injury, hyperactive, force, conquest, dynamic, initiative, assert, pioneer, boldly, courage, to be first, irritation, frustration, anger, violence, destruction, fabrication, constructing, war, military, soldier, fight, danger, cuts, heat, burglary, hate, rage. mathers, samuel lidden [macgregor: born 1854 in hackney

in the physical plane. poteau-mitan: the center post that stands in the middle of the ceremonial enclosure for voudoun (q.v) rituals. it is a form of the world tree so common to shamanism. practice: the only true method of developing psychic and magickal skills, powers, and abilities. that which one actually does. practicus: in the order of the astral star [o.a.s (q.v, a practicus is the title of the fifth degree of membership, and correlates to the sephiroth of hode (q.v. the primary principle of this grade is based on mastering the element of air (q.v. this grade was originally used by the hermetic order of the golden dawn (q.v, and was related to that order as being related to the element of water (q.v) in their initiatory pattern. prana: pronounced "prahn-yah" it is a sanskrit word ref

DION FORTUNE MYSTICAL QABALA

tterns of the tree 55 ix. the ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii. the gods upon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the wes

ist uses images, because it is by means of images and the names that evoke them that vision is formulated. he associates with each sephirah a primary symbol, which is called its magical image. secondly, he associates with it in his mind a geometrical form which, in various ways, embodies its characteristics, and when he composes symbols he uses that form as the basis. for instance, geburah, mars, the fifth sephirab, has assigned to it a pentagon or five-sided figure. any symbol of geburah, whether it be a talisman, an altar to mars, or a mental picture of a symbol, would be in the form of a pentagon coloured in one of the colours of the mars colourscale. mystical qabala page 65 [page 98] 16. the most important forms upon the tree, however, are those associated with the four names of power

ment has already been elucidated in the previous exegesis under the concept of archetypal ideas. 34 "they emanate one from another by virtue of the primordial emanation, the highest crown, kether" these concepts have already been dealt with in relation to the second mystical qabala page 117 sephirah, chokmah, when the overflowing of force from sphere to sphere was considered. chapter xix geburah, the fifth sephirah title: geburah, strength, severity (hebrew spelling: gimel, beth, vau, resh, heh) magical image: a mighty warrior in his chariot. situation on the tree: in the centre of the pillar of severity. yetziratic text: the fifth path is called the radical intelligence because it resembles unity, uniting itself to binah, understanding, which emanates from the primordial depths of chokmah

es: earthly trouble. colour in atziluth: orange. briah: scarlet red. yetzirah: bright scarlet. assiah: red, flecked with black. i 1. one of the least understood things in christian philosophy is the problem of evil; and one of the things least [page 174] adequately dealt with in the christian ethic is the problero of force, or severity, as contrasted with mercy and rnildness consequently geburah, the fifth sephirah, which has for additional titles din (justice) and pachad (fear, is one of the least understood of all the sephiroth, and is therefore one of the most important. were it not that the qabalistic doctrine explicitly lays it down that all the ten sephiroth are holy, there are many who would be inclined to look upon geburah as the evil aspect of the tree of life. indeed, the planet

onger, the mighty khamael, archangel of geburah, may lead the seraphim into battle, not in destructive rage, but temperately and impersonally in god's service in order that evil may be cleared up and good prevail. iii 28. so much has already been said concerning the nature of geburah that a great deal does not remain to say in the analysis of the attribution. 29. the yetziratic text tells us that the fifth path is called the radical intelligence because it resembles unity. now unity is one of the titles applied to kether; therefore we may say that geburah is akin to kether on a lower arc. there are several sephiroth which are thus referred to in the sepher yetzirah, and these references are very important when arriving at an understanding of their nature. chokmah is spoken of as the splend

DION FORTUNE PSYCHIC SELF DEFENSE

s would be 61 of 103 of iron and his rod of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn sulphur and saltpetre in his thurible. then, according to the work in hand, he would call upon the angelic or demonic aspect of the fifth sephira, geburah, the sphere of mars. he would invoke either the deity-name in geburah, calling upon the god of battles to hear him, or the arch-devil of the fifth infernal habitation. having performed this mighty invocation, he would then offer himself upon the altar as the channel for the manifestation of the force. there are many formulae extant designed to enable a force to be brough

DONALDTYSON CHAKRAS

s in the fleshy tissues some two inches from the end of the tailbone. the second chakra is called the swadhisthana, and is located just above the root of the genitals in men in the region of the bladder. the third chakra is called the manipuraka, or alternatively the manipura, and is located just above the navel. the fourth chakra is called the anahata, and is located in the muscles of the heart. the fifth chakra is called the vishuddha, and is located in the pit of the throat. the sixth chakra is called the ajna, and is located just above the nose between the eyebrows. the seventh chakra, really not a chakra at all, is called the sahasrara, and is located just above the middle of the top of the skull. its name means thousand-petaled lotus. the sahasrara is often represented as a flower wi

DONALDTYSON CORONZON

n the version of the tale transmitted to dee and kelley by gabriel. wisdom is used by gabriel as another title for chokmah, the second sephirah on the tree of life. notice that when man is cast out, he is said by gabriel to have "lost the garden of felicity, the judgement of his understanding" understanding is the english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when the power of wisdom (chokmah) on the right pillar of the tree was cut off by god- an act that took the form of rendering man dumb, unable to speak or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to flow, and

DONALDTYSON ELEMENT

irits are the work horses of modern magic. any purpose a magician may have can be placed under one or the other of the four elements, and in this way recommends itself to a specific class of elemental. elementals are summoned and banished through the use of the pentagram, which may be drawn in a variety of ways. there are five general ways to draw the pentagram, linked to the four elements and to the fifth element of spirit or light, also known as the quintessence. elemental light does not have its own class of elementals. each form of the pentagram linked with one of the four lower elements may be traced in two ways, to evoke or banish. for example, the pentagram of air, which controls the sylphs, may be drawn in one manner to invoke or call the spirit, and in another manner to banish or

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

e have received it supplies no information whatever as to the period when it was compiled; but a copy of the hieratic text inscribed upon a coffin of menthu-hetep, a queen of the xith dynasty,[3] about b.c. 2500, made by the late sir j. g. wilkinson,[4] informs us that the chapter which, according to the arrangement of lepsius, bears the number lxiv,[5] was discovered in the reign of hesep-ti,[6] the fifth king of the ist dynasty, about b.c. 4266. on this coffin are two copies of the chapter, the one immediately following the other. in the rubric to the first the name of the king during whose reign the chapter is said to have been "found" is given as menthu-hetep, which, as goodwin first pointed out,[7] is a mistake for men-kau-ra,[8] the fourth king of the ivth dynasty, about b.c. 3633;[9

transcript and translation, see erman, die m rchen des papyrus westcar, berlin, 1890, p. it, plate 6] p. xvi the book of the dead in the iind dynasty. passing from the region of native egyptian tradition, we touch firm ground with the evidence derived from the monuments of the iind dynasty. a bas-relief preserved at aix in provence mentions asen and ankef,[1] two of the priests of sent or senta, the fifth king of the iind dynasty, about b.c. 4000; and a stele at oxford[2] and another in the egyptian museum at gizeh[3] record the name of a third priest, shera or sheri, a "royal relative" on the stele at oxford we have represented the deceased and his wife seated, one on each side of an altar,[4] which is covered with funeral offerings of pious relatives; above, in perpendicular lines of hi

omb were found to be covered with hieroglyphic texts, which not only repeated in part those which had been found in the pyramids of unas and teta, but also contained a considerable number of additional sections of the book of the dead.[7] in the same neighbourhood m. maspero, cleared out the pyramid of mer-en-ra, the fourth king of the vith dynasty, about b.c. 3200;[8] and the pyramid of pepi ii, the fifth king of the vith dynasty, about b.c. 3166.[9 [1. the mummy of the king had been taken out of the sarcophagus through a hole which the thieves had made in it; it was broken by them in pieces, and the only remains of it found by m. maspero consisted of an arm and shoulder. parts of the wooden coffin are preserved in the gizeh museum. 2. the pyramids of gizeh, vol. iii, p. 39. 3. they were

r of africa, to dance before the king and amuse him; and he was promised that, if he succeeded in bringing the pigmy alive and in good health, his majesty would confer upon him a higher rank and dignity than that which king assa conferred upon his minister ba-ur-tettet, who performed this much appreciated service for his master.[4] now assa was the eighth king of the vth dynasty, and pepi ii. was the fifth king of the vith dynasty, and between the reigns of these kings there was, according to m. maspero, an interval of at least sixty-four, but more probably eighty, years. but in the text in the pyramid of pepi i, which must have been drafted at some period between the reigns of these kings, we have the passage "hail thou who [at thy will] makest to pass over to the field of aaru the soul t

called in hieroglyphics "the five additional days of the year" e?pago'menai!hme'rai pe'nte; see brugsch, thesaurus inscriptionum aegytiacarum, abt. ii (kalendarische inschriften, leipzig, 1883, pp. 479, 480; brugsch, aegyptologie, p. 361 chabas, le c lendrier, paris (no date, p. 99 ff. 3. osiris was born on the first day, horus on the second, set on the third, isis on the fourth, and nephthys on the fifth; the first, third, and fifth of these days were considered unlucky by the egyptians. 4. the mouths of the nile are discussed and described by strabo, xvii, i, 18 (ed. didot, p. 681) and by diodorus, i, 33, 7 (ed. didot, p. 26] p. l plutarch's version. the month hathor,[1] when osiris was in the twenty-eighth year either of his reign or of his age. the first to know of what had happened w

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

cussions: proceedings of the abduction study conference. cambridge, mass: north cambridge press, 1994. strieber, whitley. communion: a true story. new york: beach tree/william morrow, 1987. transformation: the breakthrough. new york: william morrow and co, 1988. encyclopedia of occultism& parapsychology. 5th ed. abduction, ufo 3 aben-ragel an arabian astrologer born at cordova at the beginning of the fifth century. his book of horoscopes was translated into latin and published at venice in 1485, under the title de judiciis seu fatis stellarum. aben-ragel s predictions were known for their remarkable accuracy. abigor according to johan weyer, abigor is the grand duke of hades. he is shown in the form of a handsome knight bearing a lance, standard, or scepter. he is a demon of the superior o

e that they could hardly hold it against him. apparitions may be produced experimentally by the projection of the double or powerful suggestion. the first attempts in the latter class are recorded from germany in h. m. wesermanns der magnetismus und die allgemeine weltsprache (1822. on four occasions he succeeded in inducing four separate acquaintances to dream on matters suggested by himself. on the fifth occasion he produced a collective apparition. the subject and a friend who happened to be in his company saw, in the waking state, the apparition of a woman in accordance with the operator s suggestion. theories concerning apparitions various complex and contradictory theories have already been cited in relation to specific cases of apparitions. from the late-nineteenth century on, appar

ording to character finds itself in one or other of the three next higher divisions. the sixth division is very little different from physical existence, and the new inhabitant continues in the old surroundings among old friends, who, of course, are unaware of the astral presence. indeed, the newly disembodied soul often does not realize that it is dead, so far as the physical world is concerned. the fifth and fourth divisions are in most respects quite similar to this, but their inhabitants become less and less immersed in the activities and interests that previously engrossed them, and each sheath of their astral bodies decays in turn, as did the gross outer sheath of the sensualist s body. the three higher divisions are still more removed from the ordinary material world, and their inha

ent (usually the mother. difficult planets placed in the fourth house show problems with the home or with the nurturing parent. a native whose natal sun is in the fourth house tends to be a home body and likes to spend most of his or her time at home. in a horary chart, the fourth house indicates real estate and the home. in a political chart, the fourth house signifies public lands. fifth house. the fifth house, which partakes of the same character as leo, is the house of children. in birth charts, therefore, it denotes the children of the native, their success, and also the parent s success by means of the children. it also has some reference to women. the health and welfare of children, whether present or absent, are determinable by the planets in this house. it also denotes all questio

therefore, it denotes the children of the native, their success, and also the parent s success by means of the children. it also has some reference to women. the health and welfare of children, whether present or absent, are determinable by the planets in this house. it also denotes all questions relative to amusement, on account of the fondness of youth for such pursuits. in political questions the fifth house signifies the rising generation, theaters, exhibitions, public festivals, and national amusements; increase in the population; and music and musical taste, sculpture, painting, and the advancement of the fine arts in general. sixth house. the sixth house is that of health, but it also denotes work, particularly service work, pets, and servants. it is usually considered a difficult

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

doctrine have not been discovered in what is known of the mysteries. a more baffling personality in the great ritual drama is that of iacchus, who appears to be none other than dionysus under another name. in either case dionysus (or iacchus) does not appear to be a primary figure of the mystery. in early greek legends there are allusions to the sacred character of the eleusinian mysteries. from the fifth century their organization was in the hands of the athenian city, the royal ruler of which, along with a committee of supervision, undertook the general management. the rites took place at the city of eleusis and were celebrated by a hereditary priesthood, the eumolpedie. they alone (or rather their high priest) could penetrate into the innermost holy of holies, but there were also pries

rgin. over the next several days she came daily and then continued to appear quite frequently. she left lengthy messages relating her appearances to the previous apparitions in fatima and lipa. van hoof was asked to mark the spot of the apparitions and then to construct a shrine. news of the apparition soon reached the parish priest and a report was sent to the bishop in la crosse. by the time of the fifth appearance of the virgin on june 16, necedah was frontpage news in chicago, and large crowds, in the tens of thousands, began to gather at the stand of ash trees near van hoof s home on the edge of town. during the apparitions, van hoof would generally kneel, receive the message, and then step to a microphone and repeat what she had seen and heard. the next apparitions were promised for

aphical dictionary of parapsychology. new york: helix press, 1964. new consciousness sourcebook important new age guide issued by the followers of yogi bhajan (founder of the sikh dharmma) in the san francisco bay area. the original edition was issued in 1972 as the spiritual community guide for north america. new editions were released periodically through the 1970s. the new name was adopted for the fifth edition in 1982. the last edition, the sixth, appeared in 1985. the directory covered organizations concerned with spiritual growth as well as such new age subjects as nutrition, holistic health, healing, therapies, kundalini, bodywork, lifestyles, and meditation. it listed new age bookstores, publications, occult the new church encyclopedia of occultism& parapsychology. 5th ed. 1110 sup

s indispensable for an elixir of immortality. by means and manipulations as subtle and ingenious as those that he employed upon the melissa, paracelsus learned to extract the predestined element of plants that ranked much higher in the vegetable aristocracy.the first life of the gilly-flower, the cinnamon, the myrrh, the scammony, and the celandine. all these supreme essences, which, according to the fifth book of archidoxa, united with a mass of magisteries as precious as they were rude, were the base of so many specifics, equally reparative and regenerative. this depended upon the relationship that existed between the temperament of a privileged plant and the temperament of the individual who asked of it his rejuvenescence. however brilliant were the results of his discoveries, those he

to a strange sight at the foot of her bed. a demon-like figure appeared and then the virgin. she banished the demon and told the dying young woman not to fear. she would suffer for five more days and then be healed. the virgin returned each evening to assure her. when she told her friends and neighbors about the apparitions, they assumed that it was the sickness talking, though many showed up on the fifth day to see what would occur. after taking communion, faguette announced her cure, got out of bed, put on her street clothes, and asked for food. she would live an additional 63 years. over the next year, faguette had ten additional encounters with the virgin, in one of which she was shown what is known as the red scapular, a square of red cloth with the picture of a heart pierced with a

EVIL AND UNCLEAN SPIRITS

layzwu (aziel, layrzj and laynga (agniel. the third palace containeth hrwbg whereunto are attributed bhlwg the golahab or burners with o, also called zaphiel laypx and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth the averse trapt whereunto are attributed the wryrgt tagirion, and they are great black giants ever working against each other. the fifth palace containeth the evil jxn and to it are attributed the qrz-bru 'areb- zereq, the ravens of death, or of dispersion. their form is that of hideous demonheaded rams issuing from a volcano. also, they are called laypxg, getzephiel. 10 the sixth palace containeth dwh whereunto are referred the lams or jugglers whose form is that of dull yellow demon-headed monsters like dogs. the sevent

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

might be a mongoose, though at that point no one had ever seen him. mongooses (mammals ordinarily found in india) are not native to the isle, but in 1914 a local farmer had imported them to kill rabbits. when asked if he was a mongoose, gef said he was. at other times, though, he boasted, thou wilt never know who i am. i am a freak. i have hands, and i have feet. on another occasion he said, i am the fifth dimension. i am the eighth wonder of the world. i can split the atom. still, the idea took hold that gef was a mongoose, and he took to calling himself one. but if eyewitness testimony is to be believed, he could not have been a mongoose. those who saw him, according to investigator walter mcgraw, said he had a bushy tail like a squirrel s, yellow to brownish fur, small ears and a pushed

e. those who saw him, according to investigator walter mcgraw, said he had a bushy tail like a squirrel s, yellow to brownish fur, small ears and a pushed-in face. his most-often described features were his front paws, which according to irving were handlike with three fingers and a thumb (mcgraw, 1970. mc- graw adds, he fitted the description of a mongoose about as well as he did that of part of the fifth dimension. irving estimated that he was no more than five or six inches long and weighed no more than a pound to a pound and a half. sightings of him were always fleeting, and on rare occasion the irvings saw him in silhouette as a shadow in the wall. gef said he did not want to be seen because he was terrified of being captured or killed. a photograph viorrey took of him at a distance o

hybrids are halfhuman/ half-alien. these entities tend to look almost alien. in the next stage, jacobs speculates, the aliens join a human egg and sperm and assimilate genetic material from the firststage hybrid. into the zygote (jacobs, 1998. the third-stage hybrid, created from human sperm and egg and genetic material from a second-stage individual, looks more human. only in the latest stages, the fifth or sixth, do the hybrids resemble humans enough to walk among us and, just as important, reproduce. they retain the strong mental and telepathic powers of their alien heritage, however. in jacobs s view, based on testimony from abductees whom he has hypnotized, the aliens are preparing to replace the human race with a hybrid population. the aliens themselves are unable to reproduce, but

ignment (bodily death) the entity appears before the board once more, this time to have its performance reviewed. the karmic board dispenses justice to this system of worlds, adjudicating karma, mercy and judgment on behalf of every lifestream( lords of karma, n.d. members of the karmic board include the great divine director, the goddess of liberty, ascended lady master nada, cyclopea (elohim of the fifth ray, pallas athena 140 karen a japanese print depicting a kappa (victoria and albert museum, london/art resource, ny (goddess of truth, portia (goddess of justice, and kuan yin (goddess of mercy. further reading lords of karma, n.d. http//www.ascensionresearch. org/karma.html kazik in september 1953, albert k. bender of bridgeport, connecticut, suddenly shut down his international flying

rborea, where they learned how to reproduce sexually. the third root race were apelike in appearance with characteristics of both sexes; some had four arms, and some had an eye in the back of their heads. these beings lived on the now-lost pacific continent of lemuria. by the time the fourth root race, dwelling on atlantis, appeared on earth, the present human form had developed. humans represent the fifth root race. in the relatively near future, the sixth root race will replace humans. after the seventh root race has risen and fallen, a new cycle of civilizations will begin on the planet mercury. blavatsky claimed as her source for these revelations an archaic manuscript a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process. on the first p

FAUST

n! the second chorister. there s many a monstrous shoot on thine ancestral tree. phorkyas away to orcus! there seek out thy kindred tribe! the third chorister. they who dwell there, in sooth, are far too young for thee. phorkyas go to tiresias the old, make love to him! the fourth chorister. great-great-granddaughter to thee was orion s nurse. phorkyas harpies, i fancy, fed thee up on filthiness. the fifth chorister. with what dost nourish thou such cherished meagreness? phorkyas tis not with blood for which thou all too lustful art! the sixth chorister greedy for corpses, thou, a loathsome corpse thyself! phorkyas, the teeth of vampires glitter in thy shameless maw. leader of the chorus that maw of thine i ll stop if i say who thou art. phorkyas first do thou name thyself! the riddle then

our patron but approves. with but two ships we sailed away, with twenty we re in port today, the great things we have done- how great, that can be seen well from our freight. the free sea sets the spirit free. who ll stop to think when he s at sea! what helps is suddenness of grip. you catch a fish, you catch a ship, and when you re once the lord of three, you hook the fourth one easily; then is the fifth in sorry plight, you have the power and so the right. you ask not how but what it be. i know not how the sea is charted if war and trade and piracy are not triune and can t be parted. the three mighty comrades. he doesn t greet! he doesn t thank! as if we brought our lord what stank. see what a wry face he has got, the royal wealth doth please him not. mephistopheles do not await here fu

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ring centuries of egyptian enslavement? what was the ultimate impact of the construction of a centralized temple to house the ark of the covenant, with its attendant class of hereditary priests bound to a strict code of levitical purity? furthermore, the word rabbi does not appear anywhere in the torah, and was not an official title or position until after rabbinical academies were established in the fifth century bce. how did the pharisaic rabbinical sect secure its position of dominance and orthodox authority over judaism by the time of the late hasmonean period? what was the advent of master 3' 8: h" 2: 2 2:e 8% yeshuvah (jesus) really about xa call for a new direction in judaism or for a return to its original roots? was master mohammed really the last in the line of the shemite prophe

enturies later. they were redacted much later in the talmud yerushalmi and talmud babli, which contain voluminous commentary garnered from over four centuries of rabbinical dialectic. the talmud is composed of the mishnah and the gemara. the mishnah is a collection of scriptural exegesis attributed to various heralded palestinian rabbis, many of whom were associated with rabbinical academies from the fifth through second centuries bce. the tractates of the mishnah were edited and codified circa 220 ce, and form the core of the talmud. the bulk of the talmud, called the gemara (lit. completion, is a 4' 8: h" 2: 2 2:e 8% collection of discussions among later palestinian and babylonian rabbis regarding passages and topics in the mishnah. the gemara of jerusalem was formally compiled circa 430

and phrases from a variety of languages from different periods, with threads dating back into deepest antiquity. most non-orthodox biblical experts regard the present version of the hebrew torah to be a compilation of" f" 2' 8: 00 writings by several jewish writers working in successive periods starting circa 1000 bce. their work appears to have been combined and assembled in a final redaction in the fifth century bce (though no scrolls from that time have yet to be found. whether the present version is the cumulative work of multiple writers or not, tradition ascribes the final redaction to ezra the scribe. the compilation required the writer(s) to collect, record, and assemble a large corpus of material from disparate sources. it is impossible to know how much of the text was passed down

% speaks of vast face(]pna ;yra arikh anafin, also ,ypa ;yra arikh afim. it is also known as al (li lit. upon, shomer (rms, witness, guardian, atiqa (aqyui, hidden one, supernal israel, the ancient of days, and other names found in the sefer hashmoth and the torah.3 in the sefer yetzirah (book of formation, the ayin i is alluded to as the organ of nakedness. head (sar, rosh, a word that occurs in the fifth line of the first verse above, is also a name of vast face. ayin i means eye, and in the idra rabba qadusha (greater holy assembly) it says: this is the tradition: were the eye closed even for one moment, no thing could subsist. therefore, it is called the open eye, the holy eye, the excellent eye, the eye of fate (alzm, mazal, the eye which sleeps not nor slumbers, the eye which is the

er for ever and ever, and they are the arms of the universe. 11 the text then goes on to respectively designate the twelve constellations, twelve months, and twelve organs in the body of male and female as formed from the simple letters. for the reader s convenience, all of the correlations given by the sefer yetzirah for the mother, double, and simple letters are given in tables 4.1 through 4.3. the fifth chapter ends by mentioning three allusions: the sunset, the wall, and the battle. the sunset (figure 4.13) includes all the information on the letters in the sefer yetzirah. the wall (figure 4.12 on page 130) is a tabulation of all possible two-letter permutations. the battle (figure 4.14) is a diagram depicting the tension between the dual aspects of the double letters, and between six

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

than that offered by their contemporaries, the early christians. the egyptian god, thoth, the scribe of the gods and the divinity of wisdom, was identified by the greeks with their hermes and sometimes given the epithet of "thrice great".1 the latins took over this identification of hermes or mercurius with thoth, and cicero in his de natura deorum explains that there were really five mercuries, the fifth being he who killed argus and consequently fled in exile to egypt where he "gave the egyptians their laws and letters" and took the egyptian name of theuth or thoth.2 a large literature in greek developed under the name of hermes trismegistus, concerned with astrology and the occult sciences, with the secret virtues of plants and stones and the sympathetic magic based on knowledge of suc

overwhelmingly authoritative writers must be right, and it is indeed a remarkable testimony to the prominence and importance of the hermetic writings and to the early and complete success of the hermes trismegistus legend as to their authorship and antiquity that lactantius, writing in the third century, and augustine in the fourth, both accept the legend unquestioningly. after quoting cicero on the fifth mercury as he "who gave c.h, ii, p. 328. 6 hermes trismegistus letters and laws to the egyptians, lactantius, in his institutes, goes on to say that this egyptian hermes "although he was a man, yet he was of great antiquity, and most fully imbued with every kind of learning, so that the knowledge of many subjects and arts acquired for him the name of trismegistus. he wrote books and thos

kristeller, j. h. randall, chicago, 1948, pp. 223 ff. on the first version of the oration, see garin, cultura, pp. 231 ff. 87 pico dlilla mirandola and cabalist magic there is then a good magic, an allowable magic which is not forbidden, and it is tnagia naturalis. what does pico understand by tnagia naturalis? in the third conclusion he states that: magia est pars practica scientiae naturalis in the fifth that: nulla est uirtus in coelo aut in terra seminaliter& separata quam& actuare& unire magus non possit and in the thirteenth that: magicamoperari non est aliud quam maritare mundum' it is clear, i think, from these three conclusions that by the licit natural magic, pico means the establishing of the "links" between earth and heaven by the right use of natural substances in accordance w

e jugs full of many different liquors with which sicknesses were cured. the wall of the third circle was devoted, on one side, to the vegetable world, with pictures of all kinds of trees and herbs, their virtues and correspondencies with the stars; on the other side were shown all manner of fishes and their correspondencies with celestial things. on the fourth wall were birds and reptiles; and on the fifth animals. finally, on the outermost giro were displayed, on the inner side of the wall, all the mechanical arts and their inventors, and the different ways in which these are used in different parts of the world. and on its outer side were images of inventors of sciences and laws. there were moses, osiris, jupiter, mercury, mahomet, and many others. in a higher and more honourable place o

FRATER TENEBROUS CULTS OF CTHULHU

cific (the exact coordinates for which are to be found in the call of cthulhu) as already stated, nodens is the only member of the elder gods to be mentioned by name, and lovecraft gives no further information concerning him. the sign of the elder gods is described as an upright pentagram containing an eye-shaped sigil. the points of the pentagram symbolize the four elements, plus that of spirit, the fifth or hidden element. combined, they balance the mono-elemental nature of the old ones, suggesting that the elder gods may exist on a higher plane the eye suggests the opening if the ajana chakra, or third eye, symbolizing the facility of astral vision. in one sense, the beings described above are designated gods in as much as they are worshipped by great numbers of other beings, both human

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

unparalleled by any of the peoples belonging to the early historic ages. according to their cosmogony, the evolutionary or creative processes involved twelve vast periods of time. at the end of the first period appeared the planets and the earth, in the second the firmament was made, in the third the waters were brought forth, in the fourth the sun, moon, and stars were placed in the heavens, in the fifth living creatures appeared on the earth, and in the sixth man was produced. these six periods comprehended one-half the duration of the cycle. after six more periods had elapsed, or after the lapse of the entire cycle of twelve periods, all creation was dissolved or drawn to the source of all life. subsequently a new creation was brought forth under which the same order of events will tak

not yet smile" he is "like a stupid fellow, so confused does he feel. ordinary men are enlightened; he is obscure and troubled in mind. like the sea, he is forgotten and driven about like one who has no certain resting place. all other men are of use; he alone is clownish like a peasant. he alone is unlike other men, but he honors the nursing mother" of all the various teachers which arose during the fifth, sixth, and seventh centuries b.c, none of them were able to rise to the position of moral grandeur occupied by gotama buddha. the efforts put forth by this great teacher seem to have been humane rather than religious. in his time, especially in india, society had become encysted beneath a crust of seemingly impenetrable conservatism, while religion, or priestcraft, riveted the chains by

f the material and spiritual sun augustine and gregory of nyssa discourse on the "growing light and dwindling darkness that follow the nativity" and cites the instance of leo the great who, in a sermon, rebukes the "pestiferous persuasion, that this solemn day is to be honored not for the birth of christ, but for the rising of the new sun" on the authority of this same prelate it is found that in the fifth century, the faithful, before entering the basilica of st. peter, were wont to turn and salute the shining orb of day. the roman winter solstice which was connected with the worship of mithra, and which was named the "birthday of the unconquered om" was adopted by the western churches some time during the fourth century. from the west it passed to the eastern churches, where it finally b

s announced, and when missionaries from the east proclaimed the glad tidings of a risen savior, the irish people gladly accepted their teachings, not, however, as a new system, but as the fulfilment to them of the prophecy of the most ancient seers of the east, and as part and parcel of the religion of their forefathers. therefore when the devotees of the romish faith, probably about the close of the fifth century of the christian era, attempted to "convert" ireland, they found a religion differing from their own only in the fact that it was not subject to rome, and was free from the many corruptions and superstitions which through the extreme ignorance and misapprehension of its western adherents had been engrafted upon it. concerning the form of religious worship in great britain, and th

l religion" thundered their denunciations, included only the female emblems. the fact must be borne in mind that the western church, which was rapidly usurping the ecclesiastical authority of britain and ireland, had not itself at this time adopted the worship of the virgin mary. a set of iconoclastic monks whom the christian world is pleased to designate as st. patrick, and who probably early in the fifth century of our era amused themselves by chiseling from the irish monuments many of the symbols of the female power, removed also the figures of serpents which had for ages appeared in connection with the emblems of woman, and by this act won the plaudits of an admiring christian world; chiefly, however, for the skill manifested in "banishing snakes from ireland" in addition to this digni

GILBERT THE MAGICAL MASON

l they had allowed him to sleep, and if on awaking he repented him of the evil the bad record was not made. among the ancient persians there was an idea that each man had five angel guards; the first at his right hand to write his good actions, a second at his left hand to record his sins, a third before him to show the correct path, a fourth behind him to ward off the attacks of evil powers, and the fifth before his face to sustain his aspirations.thesiamese recognize seven orders of angels, they are related to the planets and have guardian powers over cities and men.theusual hebrew word for angels ismelakim, as it is found in genesis xvi. 7, and xxii. 11, 12.thebible also refers to two classes of angels, the cherubim and the seraphim, the former acting especially as sentinels and guardia

e, only those of the sect of the sadduceesdenied the interference of angelsinhuman concerns. one quaint dogma on angels said that'noangel carries two messages, nor two angels one message, bereshith rabba. we shall now consider the more purely rabbinic notions which have no support among the christian teachers. rabbi jochanan says angels were created on the second day. rabbi chanina allots them to the fifth day of creation. rabbi bechai asserts that angels are of an ephermeral nature, created from the river dinor, a stream of fire, and perishing daily; except michael and gabriel, metatron and sandalphon who remain in glory and their names are never changed.inthe work of bartolocci i. 267, are given the following names as of the classes of angels according to the teaching of the most learned

the origin of the scheme by which our week days are named after the planets is attributed to the coalition of chaldean and egyptian star lore in that great centre of learning, alexandria, soon after the reign of alexander the great, say about 300b.c.it is probable that a partial arrangement of the stars into constellations was arrived at before the rise of greek or classical astronomy, say about the fifth centuryrc.,and this was, so far as we know, among the chaldeans, but we still lack definite knowledge. claudius ptolemy compiled a catalogue of stars about 137a.d.,but a description of many constellations is given in the poem of aratus of soli, called 'phainomena, written 400 years before or about 270b.c.st paul in his sermon on mars hill, related in his acts of the apostles, xvii, quote

GILBERT THE SORCERER AND HIS APPRENTICE

-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of hideous demon255 headed ravens issuing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers (jugglers, whose form is that of dull, demon- headed, dog-like monsters. the seventh palace containeth yesod and malku

this operation of dealing two cards on b, and one on a, till you come to the end of thepackjia will then consist of twenty-six cards, and b of fifty-two. now take up. the b heap of fifty-two cards. deal the top card on a fresh placewhich we will call d, and the second card on another place c (this will form the beginning of two freshthetarot71heaps, candd.)thendeal thethirdand fourth cardsond,and the fifth onc;thesixthand seventh on d, andtheeighth on c,andso on as before through these fifty-two cards.therewill now be three heaps:a=26cards,c=17 cards,andd=35cards. again takeupthe heap dof35 cards,anddeal the top card on a fresh spotf,and thesecond-cardon another placee(so as tomaketwo fresh heaps eandf. now deal thethirdand fourth cards on fandthefifth on e, and so on as before, through th

GLOBAL FREEMASONRY

xistence of the universe is put forward. the second article states, as the theory of evolution does, that human beings were not created. the third article denies the existence of the human soul claiming that human beings are composed of matter. the fourth article proposes a "cultural evolution" and denies the existence of a divinely ordained human nature (a special human nature given in creation. the fifth article rejects god's sovereignty over the universe and humanity, and the sixth states that it is time to reject "theism" that is belief in god. it will be noticed that these claims are stereotypical ideas, typical of those circles that are hostile to true religion. the reason for this is that humanism is the main foundation of anti-religious sentiment. this is because humanism is an exp

GNOSTIC HANDBOOK

se to the sexual polarity of most pagan traditions and the balance between mind and intuition in others. the third is the other world, it is an intermediate reality and is comprised of any number of planes, worlds or locales. these can be described in semi-analytic terms as planes or dimensions or in more organic terms as worlds, halls or localities. the fourth is the earth or the physical world. the fifth is the underworld, the realm of the dead. in most organic models this is seen inside or below the earth, in the emanation models it is usually related to the moon and seen above or around the earth. the third, fourth and fifth characteristics are more noticeable in organic models, in emanation models they tend to be included within a gradient of states or worlds. these can be any number

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

superb description of these false seven planes is found in the gnostic gospel of mary, where we read about the inner dimension of the fourth power, or in our terms the four elements. when the soul had overcome the third power, it went upwards and saw the fourth power which took seven forms. the first form is darkness, the second desire, the third ignorance, the fourth is the excitement of death, the fifth is the kingdom of the flesh, the sixth is the foolish wisdom of the flesh and the seventh is the wrathful wisdom. these are the seven powers of wrath. it is also interesting to note that the magicians who designed the planetary kamea s or talismans knew this very well. each planet had a spirit and an intelligence, a light side and a dark side, a force of light and a fallen vortex. when w

fter the great luminaries have been kindled and place in the internal man, and the external receives light from them, then the man first begins to live. arcana celestia, emanuel swedenborg (ac 39. from the chakric perspective this day is that of the heart. the centre from which divine love, faith and wisdom flow. it is green for in its imagery, the planets bring about the development of all life. the fifth day fish and birds appear. these reflect the facets of the mind that are rejuvenated and reborn through transfiguration. the fish represent the creatures that swim in the water- that is those things which exist within the ebb and flow of the unconscious. the imagery of birds and flight illustrates the way in which the mind can now reach new levels of illumination. the image of flight is

the ebb and flow of the unconscious. the imagery of birds and flight illustrates the way in which the mind can now reach new levels of illumination. the image of flight is found in many esoteric traditions ranging from the chariots and vehicles that fly to the higher worlds which are found within the kabbalah and the vedas to the sacred birds of the celts and druids. from the chakric perspective the fifth day is the throat centre. the logos regenerates the mind and new levels of consciousness are reached. it is the blue centre, the colour of devotion. the sixth day this marks the appearance of the reborn man. he has subjugated his instincts and mind, liberated his innermost self and united the male and female principles within gnostic theurgy page 87 him. from the perspective of the chakr

static in nature (at least in the world of atziluth, the lower seven centres are mixed and offer amalgams of light and darkness. fig 23 fig 24 gnostic theurgy page 93 the fourth centre is chesed or gedulah. it is known as mercy and is considered male and positive in action. in traditional texts it is known as receptive intelligence. some descriptions of it include love, majesty and magnificence. the fifth centre is geburah. it is known as severity or radical intelligence. while it is seen as feminine, it has characteristics not of passiveness but of strength and force. it is martial in tone. the sixth centre is tiphareth. it is known as beauty or mediating intelligence. it has characteristics of harmony and equilibrium. it forms the point of the triangle of chesed, geburah and itself. bet

sociate the wearer from everyday situations and focus on the special nature of the ritual. tools there is much debate about what tools are needed for ritual practise. again, these can vary greatly from tradition to tradition and also depend on the nature of the rite. in the more formal school of western ceremonial magic, there are four tools. these four tools are related to the four elements with the fifth, or spirit, being the gnostic himself. gnostic theurgy page 163 the wand. fire. the wand is used as an extension of the will or intent of the gnostic. it concentrates the energies of the rite and is used extensively with rites of invocation and evocation. the chalice. water. the chalice is the projection of the intuition of the gnostic. it has many uses including offerings and the euchar

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

um (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of this type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students h

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

ulum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of is type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students h

GOLDEN DAWN RITUALS C C1

yellow and is represented by the bow and shaft of the greek god apollo. the center portion of the hexagram is attributed unto trapt. in the center is the letter r which corresponds unto the fourth letter of the name atyrara. the right lower point is green. this arm is attributed to jxn and is represented by the girdle of venus. in the center of the right lower arm of the hexagram is the letter y, the fifth letter of the name atyrara. the left lower point is orange. this arm is attributed unto dwh and is represented by the caduceus of hermes. in the center of the left lower arm of the hexagram is the letter t. this is the sixth letter of the name atyrara. the bottom point is colored violet. this arm is attributed to dwsy and is represented by the bow and shaft of luna. in the center of the

bbing the center of the figure. step 6 pass around back to the east so as to complete the circle of the place where thou art standing. perform the analysis of the keyword. thou may wish to perform the analysis of the keyword in the beginning before tracing the forms. this is acceptable, but as the place of working will be better suited after the b.r.h. or i.r.h, it is most appropriate at the end. the fifth form of an evil nature 20 this form remains unpublished and for good reason. the following is from an early manuscript dated 1895 by g.h. frater s.r.m.d "the last fifth form is of a more evil nature and should only be employed with the very greatest care, and in cases of communications with an evil force working thereunder. and in these cases, thou shalt keep the point of the magical swo

GOLDEN DAWN RITUALS ENOCHALL

: laiad, secret. liba: angel (filius filiorum lucis, associated with jupiter, name of sol heptagon 1. ligdisa: senior of saturn on the water tablet. liiansa: senior of saturn on the earth tablet. lil: name of the first aethyr. lilonon/ ilonon: branch/ branches. limlal: treasure/ his treasure. lin: name of the twenty-second aethyr. lipa: subservient angel of fire angle of fire tablet. lit: name of the fifth aethyr. llacza: calling angel of water angle of air tablet. 34 llpiz: divine name of five letters, ruling fire of earth. lmag: kerubic angel of earth angle of water tablet. lmvr: subservient angel of water angle of earth tablet, companion of magl. lo: the first. loadohi: kingdom, also see londoh. loagaeth: speech from god. the name of a book by the two angels, liber logaeth. loangab (mea

GOLDEN DAWN RITUALS T

e second call. key 3: m utilize the third key or call to activate the row of exarp. it should as well be utilized to activate the m tablet as a whole, and for the lesser angel of the tablet. m ofm. 3 key 4: n utilize the fourth key or call to activate the row of hcoma. it should as well be employed to activate the n tablet as a whole, and for the lesser angle of the tablet. n ofn. key 5:l utilize the fifth key or call to activate the row of nanta. it should as well be employed to activate the l tablet as a whole, and for the lesser angle of the tablet. l ofl. key 6:o utilize the sixth key or call to activate the row of bitom. it should as well be employed to activate the o tablet as a whole, and for the lesser angle of the tablet. o ofo. keys one through six relate to the tablet of union (

is ta l-o cla torzu nor-quasahi od f caosga are as the first 4 5 6. arise ye sons of pleasure and visit the earth: bagle zire mad ds i od apila. for i am the lord your god which is and liveth for ever. do-o-a-ip qaal zacar od zamran in the name of the creator, move and show yourselves obelisong rest-el aaf nor-molap. as pleasant deliverers that you may praise him amongst the sons of men. hcoma, n the fifth key sapah zimii d u-i-v od 10 the mighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the olive mount looking with gladness caosg od faonts piripsol upon the earth and dwelling in the brightness of the heavens ta blior casarm a-m-ipzi nazarth as continual comforters. unto whom i fastened pillars of gladness af od dlugar zizop zlida cao

GOLDEN DAWN RITUALS T3

e second call. key 3: m utilize the third key or call to activate the row of exarp. it should as well be utilized to activate the m tablet as a whole, and for the lesser angel of the tablet. m ofm. 3 key 4: n utilize the fourth key or call to activate the row of hcoma. it should as well be employed to activate the n tablet as a whole, and for the lesser angle of the tablet. n ofn. key 5:l utilize the fifth key or call to activate the row of nanta. it should as well be employed to activate the l tablet as a whole, and for the lesser angle of the tablet. l ofl. key 6:o utilize the sixth key or call to activate the row of bitom. it should as well be employed to activate the o tablet as a whole, and for the lesser angle of the tablet. o ofo. keys one through six relate to the tablet of union (

is ta l-o cla torzu nor-quasahi od f caosga are as the first 4 5 6. arise ye sons of pleasure and visit the earth: bagle zire mad ds i od apila. for i am the lord your god which is and liveth for ever. do-o-a-ip qaal zacar od zamran in the name of the creator, move and show yourselves obelisong rest-el aaf nor-molap. as pleasant deliverers that you may praise him amongst the sons of men. hcoma, n the fifth key sapah zimii d u-i-v od the mighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the olive mount looking with gladness caosg od faonts piripsol 10 upon the earth and dwelling in the brightness of the heavens ta blior casarm a-m-ipzi nazarth as continual comforters. unto whom i fastened pillars of gladness af od dlugar zizop zlida cao

GOLDEN DAWN RITUALS ZAM17

by his subtlety and craft, doth show himself in hindering every good purpose by his instruments and contentious, wavering people. to such an intention of a general reformation, the most godly and highly illuminated father, our brother, c.r.c, a german, the chief and original of our fraternity, hath much and long time laboured, who, by reason of his poverty (although descended of noble parents, in the fifth year of his age was placed in a cloister, where he had learned indifferently the greek and latin tongues, and (upon his own earnest desire and request, being yet in his growing years, was associated to a brother, p.a.l, who had determined to go to the holy land. although this brother died in cyprus, and so never came to jerusalem, yet our brother c.r.c. did not return, but shipped himsel

GOLDEN DAWN RITUALS ZAM21

the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of the lighting "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe. hear thou the voice of fire (returns to position) chief adept (moves to the east, takes air dagger and draws the invoking pentagram of air "i exorc

GOLDEN DAWN RITUALS ZAM8

h the virtues of the solar system under the presidency of the sephiroth. when the enneagram is reflected from every fourth point, it is composed of the three triangles united with a circle which alludes to the triple ternary of the three alchemical principles, q3p. when reflected from every fourth point, it is not so much in harmony with the nature of the 5 as when the enneagram is reflected from the fifth point. the decangle represents the power of the decad and the decagon. the decagon shows the power of the decad operating in nature by the dispersal of the rays of the ten sephiroth. the number of degrees of the great circle cut off between its angles is thirty-six. the decagram reflected from every third point is especially in harmony with twklm. this shows the triad operating through t

cut off between its angles is thirty-six. the decagram reflected from every third point is especially in harmony with twklm. this shows the triad operating through the angle of two pentagons with a circle. it also alludes to the three alchemical principles, plus, plus the four elements in their positive and negative form, all under the presidency of the ten sephiroth. the decagram, reflected from the fifth point, is composed of two pentagrams within a circle. it alludes to the operation of the duplicated h of the tetragrammaton. it also refers to the concentration of positive and negative forces of and of the four elements under the presidency of hnyb, the convolution and revolution of forces under aimah. as a general rule, the endecagram refers to the twpylq. when it is reflected from eve

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ngs and the papal states, cassell, london, 1980, p. 64. 5 reported in aztecs: reign of blood and splendour, time-life books, alexandria, virginia, 1992, p. 105. 6 ibid, p. 103. 7 the feathered serpent and the cross, p. 55. 8 mary miller and karl taube, the gods and symbols of ancient mexico and the maya, thames& hudson, london, 1993, pp. 96. graham hancock fingerprints of the gods 103 children of the fifth sun like the many different peoples and cultures that had preceded them in mexico, the aztecs believed that the universe operated in great cycles. the priests stated as a matter of simple fact that there had been four such cycles, or suns, since the creation of the human race. at the time of the conquest, it was the fifth sun that prevailed. and it is within that same fifth sun, or epoch

ez, pre-hispanic gods of mexico, panorama editorial, mexico city, 1992, pp. 21-2. graham hancock fingerprints of the gods 104 were converted into birds to survive the catastrophe. the fourth sun is represented by the head of the water-goddess chalchiuhtlicue: destruction came in the form of torrential rains and floods. the mountains disappeared and men were transformed into fish. 10 the symbol of the fifth sun, our current epoch, is the face of tonatiuh, the sun god himself. his tongue, fittingly depicted as an obsidian knife, juts out hungrily, signalling his need for the nourishment of human blood and hearts. his features are wrinkled to indicate his advanced age and he appears within the symbol ollin which signifies movement.11 why is the fifth sun known as the sun of movement? because

human blood and hearts. his features are wrinkled to indicate his advanced age and he appears within the symbol ollin which signifies movement.11 why is the fifth sun known as the sun of movement? because, the elders say: in it there will be a movement of the earth and from this we shall all perish. 12 and when will this catastrophe strike? soon, according to the aztec priests. they believed that the fifth sun was already very old and approaching the end of its cycle (hence the wrinkles on the face of tonatiuh. ancient meso-american traditions dated the birth of this epoch to a remote period corresponding to the fourth millennium bc of the christian calendar.13 the method of calculating its end, however, had been forgotten by the time of aztecs.14 in the absence of this essential informati

of aztecs.14 in the absence of this essential information, human sacrifices were apparently carried out in the hope that the impending catastrophe might be postponed. indeed, the aztecs came to regard themselves as a chosen people; they were convinced that they had been charged with a divine mission to wage war and offer the blood of their captives to feed tonatiuh, thereby preserving the life of the fifth sun.15 stuart fiedel, an authority on the prehistory of the americas, summed up the whole issue in these words: the aztecs believed that to prevent the destruction of the universe, which had already occurred four times in the past, the gods must be supplied with a steady diet of human hearts and blood. 16 this same belief, with remarkably few variations, was shared by all the great civil

ion of the universe, which had already occurred four times in the past, the gods must be supplied with a steady diet of human hearts and blood. 16 this same belief, with remarkably few variations, was shared by all the great civilizations of central america. unlike the aztecs, however, some of the earlier peoples had calculated exactly when a great movement of the earth could be expected to bring the fifth sun to an end. 10 eric s. thompson, maya history and religion, university of oklahoma press, 1990, p. 332. see also aztec calendar: history and symbolism, garcia y valades editores, mexico city, 1992. 11 ibid. 12 pre-hispanic gods of mexico, p. 24. 13 peter tompkins, mysteries of the mexican pyramids, thames& hudson, london, 1987, p. 286. 14 john bierhorst, the mythology of mexico and ce

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

e secret wisdom, that is to say, the qabala. our attention is instant, or should be. vine in naeq6= 72 and that should get our attention, also. the number 788 yields, in liber al, amen. this is of the 4 there is a fifth who is invisible and therein am i. since english and hebrew words for vine are, like amen, four letter words, it is interesting that, by theosophical addition, 788= 7+8+8=23/2+3=5 the fifth who is invisible. 788 also produces love/will key: do what thou wilt shall be the whole of the law. love is the la w, love under will. 788= all rare scents are of jasmine and rose; silver, gold and lapis lazuli& jasper are there, which hits upon our gold theme. gold, be it noted, is in some sense the goal of the great work and is a source of both health and wealth. the bruchah or blessin

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

er of earth the subquadrant water of earth, the square l of rlmu step 1. consecrate a circle by executing the banishing rituals of the pentagram and hexagram inscribe it with the formulas of qaa and ivitdt. stand with your penta cle and face north. trace the black banishings pentagram and hexagram of earth in the air before you. fill the room in the the scent of musk or sandalwood. step 2. recite the fifth call as follows: mighty sounds have entered into the third angle, and have become like olives on the olive mount. they look with gladness upon the earth and dwell in the brightness of the heavens like continual conforters. on them i have fastened 19 pillar of gladness and gave them vessels to water the earth together with her creatures. they are the brothers of the first and second they

y through time and space. the second ordeal will bestow the power to transcend your humanity and align yourself with divinity. the third ordeal will bestow the power to enter the spiritual realms at will. you will have full control over the demon khoronzon. the fourth ordeal will bestow the power of spiritual insight. you will assume your spiritual identity and will obtain supernatural knowledge. the fifth ordeal will bestow the power of love. your sole remaining link with this world will be your compassion for others. if successful, the five ordeals will give the vovin the following necessary characteristics: 1. mobility 2. detachment 3. knowledge 4. understanding 5. compassion in addition to acquiring a new magical name, you will also need a magical word. as a vovin you must be able to c

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

s of information is thoughtlessly alleged as a reason for despoiling our heathenism, antecedent to the conversion, of all its contents, so to speak. history teaches us to recognise in language, the farther we are able to follow it up, a higher perfection of form, which declines as culture advances; as the forms of the thirteenth century are superior to our present ones, and those of the ninth and the fifth stand higher still, it may be presumed that german populations of the first three centuries of our era, whose very names have never reached us, must have spoken a more perfect language than the gothic itself. now if such inferences as to what is non-extant are valid in language, if its present condition carries us far back to an older and oldest; a like proceeding must be justifiable in

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ht (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical place, representing "the presence of god in our midst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the triangle within the two circles" it indicates

they thought he meant. that has occasioned considerable criticism of dalton's theories, and i do not suppose that chemists will give any credence to my explanation, so i will not explain to them but to our own members. so dalton began to classify atoms according to their inner nature. here it should be mentioned that the atom, in frater dalton's view was essentially that proposed by democritus in the fifth century b.c. for democritus the atom was that point of indivisibility beyond which a piece of matter could no longer be divided. an atom was seen as a solid sphere in which no empty space or void was to be found [109] therefore, when frater dalton referred to the "inner nature" of atoms he referred to their vibratory nature. on the other hand, if a modern scientist were to refer to the "

alcohols, by definition contain at least one hydroxyl (oh) group in their formula. the modern formula for sulphuric acid is h2so4.[117] plate 2 [118] nitrous acid we must combine the nitric acid and the nitrous gas. that means combining the five atoms. illustration no. 52 shows the only possible way in which these five atoms of two different natures could combine. four could unite, as shown, with the fifth atom clinging to one side of the azote (nitrogen) atom as far away from its companion oxygen atoms as it could be without severing the attraction that exists between it and the azote (nitrogen) atom. the relation of these five atoms to each other and the form they thus take illustrates one of dalton's principles in his law of proportions. that in combining, the atoms adhere to the law of

HANDBOOK OF EGYPTIAN MYTHOLOGY

ru, the first king of the fourth dynasty, was one of egypt s greatest builders. three pyramids were completed in his reign, each with two temples for the funerary cult of the king. later literary tradition was favorable to sneferu but not to his successor khufu (cheops, the builder of the great pyramid at giza (see under kings and princes and magicians in deities, themes, and concepts. writing in the fifth century bce, the greek historian herodotus reported a legend that king khufu had been cursed by the gods for closing down their temples to divert resources to his pyramid. archaeological evidence suggests an element of truth to this tradition. local temples seem to have received little royal support during the fourth and fifth dynasties. the huge pyramid complexes of this era seem to con

oncentrate wholly on the divinity of the king, but this is partly an accident of preservation. reliefs and statues in the badly damaged pyramid temples did once show the king interacting with many of the deities of egypt. pyramid complexes have been interpreted as resurrection machines for the king and as models of the egyptian cosmos, making them a kind of mythology in solid form.18 the kings of the fifth dynasty had smaller pyramids, but several of them built magnificent temples for the sun god. the favored elite who served old kingdom rulers were rewarded with beautifully decorated tombs in the royal cemeteries. many of these tomb owners had personal names that linked them with deities, such as ptah-hotep( the god ptah is satisfied. the inscriptions in their tombs tell us that many of t

d of heliopolis, and it is often argued that the pyramid texts largely represent the theology of the solar temple at heliopolis. a stellar element was also important in the pyramid texts. the king was destined to join the imperishable stars, and the god osiris was identified with the constellation of orion and the goddess isis with the dog star, sirius.20 the cult of osiris is hardly known before the fifth dynasty, but he gradually became the most important funerary god. one thing the pyramid texts are not is a collection of narrative myths. they do contain numerous allusions to myths, many of which are difficult to interpret. some passages include what have been called mythical statements. these give the bare outlines of an event that has taken place in the divine realm, such as horus com

led the spirits of the dead through the dangers of the un- deities, themes, and concepts 117 derworld. some spells in the book of the dead aim to assist the dead to transform themselves into benu birds, so that they can travel freely between worlds. the benu bird seems to have been the prototype for the classical myth of the phoenix, a creature of which there was never more than one at a time. in the fifth century bc, the greek writer herodotus claimed to have visited heliopolis and been told about a marvelous red-gold bird known as a phoenix. this bird was said to visit the temple of the sun at heliopolis every 500 years carrying the ashes of its parent inside an egg of myrrh. it was presumably from this egg that the next phoenix would eventually hatch. see also atum; birds; primeval moun

the room with ruddedet, and heqet hastens the birth of the royal triplets. isis names the children, meskhenet predicts their fate, and khnum makes them strong and healthy. the deities create three crowns for the triplets and hide them in a sack of barley before returning to the divine realm. the story implies that the children were sired by ra, and they grow up to be the sun-worshipping kings of the fifth dynasty. in new kingdom royal-birth myths, heqet gives life to the body and ka of the royal infant shaped on the potter s wheel of khnum. in temples of the first millennium bce, heqet is shown assisting goddesses give birth to divine children. at abydos, heqet was revered for helping isis bring horus into the world and for assisting the murdered god osiris to be reborn. all egyptians hop

HEAVEN HELL

clear that the "islands of the blessed" were either fertile eyots, or oases which appeared to be green islands in a sea of sand. near the first section were three, near the second four, near the third four, three, being oval, and one triangular; the fourth section was divided into three parts by means of a canal with two arms, and contained the birthplace of the god, and near it were seven eyots; the fifth is the smallest division of all, and has only one eyot near it. each eyot has a name which accorded with its chief characteristic; the dimensions of three of the streams or divisions are given, the region where ploughing takes place is indicated, and the positions of the staircase and the mystic boat are clearly shown. the name of the god hetep occurs twice, and that of osiris once. if n

re consumed. it is interesting to note that of the beings who are to the left of the boat of afu-ra horus is the only one whom the god addresses. next: fifth division of the tuat. ii. the kingdom of khenti-amenti-osiris according to the book of gates sacred texts egypt ehh index index previous next fifth division of the tuat. ii. the kingdom of khenti-amenti-osiris according to the book of gates. the fifth, like the fourth division of the book of gates, in no way resembles that in the book am-tuat, and it has nothing whatsoever to do with the kingdom of seker. the god afu-ra, having passed through the gate of the division or hour, which is called arit, and which has been opened by the monster serpent teka-hra that guarded it, is towed along by four of the gods of this section of the p. 144

HELENA BLAVATSKY THE KEY TO THEOSOPHY

c buddhism are numbered, this is, strictly speaking, useless. the dual monad alone( atma-buddhi) is susceptible of being thought of as the two highest numbers (the sixth and seventh. as to all others, since that principle only which is predominant in man has to be considered as the first and foremost, no numeration is possible as a general rule. in some men it is the higher intelligence (manas or the fifth) which dominates the rest; in others the animal soul (kamarupa) that reigns supreme, exhibiting the most bestial instincts, etc -ooo- now what does plato teach? he speaks of the interior man as constituted of two parts-one immutable and always the same, formed of the same substance as deity, and the other mortal and corruptible. these "two parts" are found in our upper triad, and the low

e latter coming next to atma, and therefore being the vehicle of the universal spirit. buddhi alone could not be called a "causal body" but becomes one in conjunction with manas, the incarnating entity or ego. chela (sans) a disciple. the pupil of a guru or sage, the follower of some adept, or a school of philosophy. chr stos (gr) the early gnostic term for christ. this technical term was used in the fifth century bc by aeschylus, herodotus and others. the manteumata pythocresta, or the "oracles delivered by a pythian god" through a pythoness, are mentioned by the former (cho. 901, and pythocr stos is derived from chrao. chr sterion is not only "the test of an oracle" but an offering to, or for, the oracle. chr stes is one who explains oracles, a "prophet and soothsayer" and chr sterios, o

salamanders (of the fire, and undines (of the water, except a few of the higher kinds and their rulers. they are rather the forces of nature than ethereal men and women. these forces, as the servile agents of the occultist, may produce various effects; but if employed by elementaries (kamarupas)-in which case they enslave the mediums-they will deceive. all the lower invisible beings generated on the fifth, sixth, and seventh planes of our terrestrial atmosphere are called elementals-peris, devs, djins, sylvans, satyrs, fauns, elves, dwarfs, trolls, norns, kobolds, brownies, nixies, goblins, pinkies, banshees, moss people, white ladies, spooks, fairies, etc, etc. eleusinia (gr) the eleusinian mysteries were the most famous and the most ancient of all the greek mysteries (save the samothrac

HEPTAMERON

he latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle circle, first, write the name of the hour wherein you do the work. in the second place, write the name of the angel of the hour. in the third place, the sigil of the angel of the hour. fourthly, the name of the angel that ruleth that day wherein you do the work, and the names of his ministers. in the fifth place, the name of the present time. sixthly, the name of the spirits ruling in that part of time, and their presidents. seventhly, the name of the head of the signe ruling in that part of time wherein you work. eighthly, the name of the earth, according to that part of time wherein you work. ninthly, and for the compleating of the middle circle, write the name of the sun and of the moon

subject to the west-winde, which is the winde of the moon: their nature is to give silver; to convey things from place to place; to make horses swift, and to disclose the secrets of persons both present and future: but in what manner they appear, you may see in the former book. considerations of tuesday. the angel of tuesday, his sigil, his planet, the signe governing that planet, and the name of the fifth heaven. the angels of tuesday. samael. satael. amabiel. the angels of the air ruling on tuesday. samax, king. his ministers. carmax, ismoli, paffran. the winde to which the said angels are subject. the east-winde. heptameron 13 the angels of the fifth heaven ruling on tuesday, which ought to be called from the four parts of the world. at the east. friagne. guael. damael. calzas. arragon

eron 15 considerations of thursday. the angel of thursday, his sigil, planet, the signe of the planet, and the name of the sixth heaven. the angels of thursday. sachiel. castiel. asasiel. the angels of the air governing thursday. suth, rex. ministers. maguth, gutrix. the winde which the said angels of the air are under. the south-winde. but because there are no angels of the air to be found above the fifth heaven, therefore on thursday say the prayers following in the four parts of the world. at the east. o deus magne& excelse& honorate, per infinita secula. at the west. o deus sapiens& clare& juste, ac divina clementia: ego rogo te piissime pater, qu d meam petitionem, qu d meum opus& meum laborem hodie debeam complere& perfect intelligere. tu qui vivis& regnas per infinita secula seculor

ing the planet. the angels of saturday. cassiel. machatan. uriel. the angels of the air ruling on saturday. maymon, king. ministers. abumalith. assaibi. balidet. the winde which the said angels of the air aforesaid are under. the southwest-winde. the fumigation of friday. sulphur. heptameron 18 it is already declared in the consideration of thursday, that there are no angels ruling the air, above the fifth heaven: therefore in the four angles of the world, use those orations which you see applied to that purpose on thursday. the conjuration of saturday. conjuro& confirmo super vos caphriel vel cassiel, machatori& seraquiel angeli fortes& potentes& per nomen adonay, adonay, adonay, eie, eie, eie, acim, acim, acin, cados, cados, ina vel ima, ima, saclay, ja, sar, domini formatoris seculorum

HINE P OVEN READY CHAOS

following the main object of a working, performing the centering rite again prepares you for moving back to the sphere of common consensus reality. rites such as the standard banishing ritual of the pentagram, or the iot s gnostic banishing combine gesture, speech, breathing and visualisation with different content, but following the same process- identification of the 4 cardinal directions plus the fifth point which represents union with spirit, chaos, or kia. such ritual acts produce changes in the atmosphere of the area they are worked in and with practice, these feelings automatically come on-line whenever the rite is used, so that the shift between everyday reality and its concerns (who s doing the washing-up after the ritual etc) and magical reality (the purpose of the ritual for ex

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

uctive temperatures or windstorms. for the most part, the thermometer varied between zero and 20 or 25 above, and our experience with new england winters had accustomed us to rigors of this sort. the barrier camp was semi-permanent, and destined to be a storage cache for gasoline, provisions, dynamite, and other supplies. only four of our planes were needed to carry the actual exploring material, the fifth being left with a pilot and two men from the ships at the storage cache to form a means of reaching us from the arkham in case all our exploring planes were lost. later, when not using all the other planes for moving apparatus, we would employ one or two in a shuttle transportation service between this cache and another permanent base on the great plateau from six hundred to seven hundre

le of crippling all his wireless equipment at once. nevertheless the stony silence continued, and when we thought of the delirious force the wind must have had in his locality we could not help making the more direful conjectures. by six o clock our fears had become intense and definite, and after a wireless consultation with douglas and thorfinnssen i resolved to take steps toward investigation. the fifth aeroplane, which we had left at the mcmurdo sound supply cache with sherman and two sailors, was in good shape and ready for instant use, and it seemed that the very emergency for which it had been saved was now upon us. i got sherman by wireless and ordered him to join me with the plane and the two sailors at the southern base as quickly as possible, the air conditions being apparently

HP LOVECRAFT THE MUSIC OF ERICH ZANN

as because they were all very old. i do not know how i came to live on such a street, but i was not myself when i moved there. i had been living in many poor places, always evicted for want of money; until at last i came upon that tottering house in the rue d auseil kept by the paralytic blandot. it was the third house from the top of the street, and by far the tallest of them all. my rcom was on the fifth story; the only inhabited room there, since the house was almost empty. on the night i arrived i heard strang music from the peaked garret overhead, and the next day asked old blandot about it. he told me it was an old german viol-player, a strange dumb man who signed his name as erich zann, and who played eve nings in a cheap theater orchestra; adding that zann s desire to play in the n

shook my host by the hand, and departed as a friend. the next day blandot gave me a more expensive room on the third floor, between the apartments of an aged money-lender and the room of a respectable upholsterer. there was no one on the fourth floor. it was not long before i found that zann s eagerness for my company was not as great as it had seemed while he was persuading me to move down from the fifth story. he did not ask me to call on him, and when i did call he appeared uneasy and played listlessly. this was always at night in the day he slept and would admit no one. my liking for him did not grow, though the attic room and the weird music seemed to hold an odd fascination for me. i had a curious desire to look out of that window, over the wall and down the unseen slope at the glit

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

h circle has to do with your background. for instance, if you are away from your parents' home, the fourth circle would indicate your home town. it also indicates your inheritance and what you gain from the past anything that might come down to you from another generation. if you are dealing with worries about whether or not you're going to be remembered in a will, the fourth circle is important. the fifth circle has to do with romance only in terms of a creative outlet. it has much to do with creativity, and so in this respect it can also cover offspring- including books, poems, paintings, babies, romances, anything creative. it could be horse racing. this circle covers anything where you risk yourself in connection with something you're creating. usually, though, it has to do with romanc

ou do all the things that you're intending to do and how you can make good in your career. but it also, indirectly, has to do with people and authority over you. as the fourth circle had to do with people in your background, the tenth circle deals with the people you are trying to reach, so it can be the area dealing with your ambition. the eleventh circle, you should notice, is directly opposite the fifth circle, which is the creative expression of yourself. the eleventh circle, being opposite the fifth, is what you reach because of that creative expression. if your creative expression is the writing of a book, the eleventh circle would indicate whether or not you were published or whether you were someone who just wrote for yourself and never were in print. in a love affair, the eleventh

g of hearts were set in the first circle, it would indicate that a man fitting that description had love for you or would be having a very personal contact with you soon. if placed in the second circle, you would be getting money from that man. in the third circle, you would meet that man in your neighbourhood. in the fourth, someone of that description would come to visit your home very soon. in the fifth, you'd be having an affair with him. in the sixth, he might be someone who has a connection with you, sort of a fated meeting- a close contact you'd meet through your working conditions or maybe just someone you met by flukey events. seventh circle: you're soon to marry a man of that type, or a man of that type would want to be involved with you on a permanent level, not just an affair

king of hearts is to a woman. but if you are a woman, the queen of hearts would represent your mother-in-law. it has to do with a woman who is not just a girl, so it's a womanly relationship you have, with a relative, for instance. it also has to do with passion. it can be used as a passion card, having no connection with male or female. if you want to cast a spell and put the queen of hearts in the fifth circle, that would trigger a passionate situation. the jack of hearts is a younger lover, but it also could be the one you're engaged to, or it could be just a man of forty. but as the king of hearts was a new man in your life, the jack of hearts is a man you are already involved with, and he could be any age. ten of hearts is a very fortunate romantic card. it's so overpowering, emotion

ed with, and he could be any age. ten of hearts is a very fortunate romantic card. it's so overpowering, emotionally, that if you put it in the second circle, it could even break up a romance because it's so potent. put the ten of hearts in the seventh circle, in your fifth too, but keep it away from the money circle because this one is a little too potent. put it up in the tenth, in the twelfth, the fifth or the seventh. but keep it away from the other ones. and keep it out of the third house, too. you certainly don't want a cousin to feel this way about you. nine of hearts is your philosophical card. it's a protective card. if you were having an affair and you wanted to be sure that you weren't discovered, you would cast a spell by putting the nine of hearts in the twelfth circle, and th

INITIATION INTO HERMETICS

with the help of which all the occurring problems may be solved. according to the indian succession of the tattwas, it runs as follows: akasa principle of the ether tejas principle of the fire waju principle of the air apas principle of the water prithivi principle of the earth in accordance with the indian doctrine, it has been said that the four somehow grosser tattwas have been descended from the fifth tattwa, the akasa principle. consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quintessence. in one of the following chapters, i shall inform the reader about this most subtle element akasa in detail. the specific qualities of each element, beginning with the highest planes right down to the grossly material level, will be mentioned in all the

eal principle. accordingly, the ethereal principle is the ultimate, the supreme, the most powerful thing, something inconceivable, the ultimate cause of all things existing and created. to put it in a nutshell, it is the causal sphere. therefore akasa is spaceless and timeless. it is the non-created, the incomprehensible, the indefinable. the various religions have given it the name of god. it is the fifth power, the original power. everything has been created by it and is kept in balance by it. it is the origin and the purity of all thoughts and intentions, it is the causal world wherein the whole creation in subsisting on, beginning from the highest spheres down to the lowest ones. it is the quintessence of the alchemists; it is all in all. 8. karma an immutable law, which has its aspect

e. the fiery principle, the impulsive part, means the will (volition. the airy principle shows up in the intellect (mind, the watery principle respectively in the life and the feeling, and the earthy principle is representing the union of all the three elements in the consciousness of the ego. all the other qualities of the spirit are based upon these four original principles. the typical part of the fifth, say the etheric principle (akasa) manifests itself, in the highest aspect, in the faith and, in the lowest form, in the instinct of self-preservation. each of these mentioned four elemental principles has many other aspects corresponding to the law of analogy of the polarity or the positive and negative elements. all of them together form the ego or the spirit. for this reason, we can m

the akasa principle present in each substance and consequently in physical water too) with a desire can be operated in any object and at any temperature whatsoever. a piece of bread as well as a hot soup or a cup of coffee or tea might be loaded or charged magically. but this charge does not depend on the accumulative capacity of the water element, but takes place through the causal principle of the fifth power of the elements, and is brought about by the electromagnetic fluid of the elements concerned. it is important to pay attention to this difference to avoid errors. for instance, it is quite impossible to magnetize a dish of hot soup, because the accumulating power of the water element is balanced or increased by the expansion of the heat present in the water if it rises above 99 f (

uition will be his reward. in association with the magical mental training of the step v, we shall speak about the space magic. magic mental training (v) with all the previous exercises the scholar has achieved a certain capacity of concentration and he has learned to transform his consciousness at will or to adjust it to any form, and he will be able to see father and deeper. the instructions of the fifth step shall show us how to transplant the consciousness into the center of any form beginning with the tiniest atom to the highest universe. in this manner, the scholar not only learns to understand and interpret every form from its center, he will also be taught to master it from the center. the faculties acquired by means of the following exercises are of a very great at any time. this

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

judge on the day of its harvest. hear ye then my tale, hear ye the corn-king s riddle spun upon the wheel of the year and the day. for with one step the world is begun and with the next all things are done! on the first day i awoke within the furrow. on the second day i knelt in prayer neath the sun. on the third i stood in the long green robe. on the fourth day my head was crowned with gold. on the fifth day the sickle laid me to rest. on the sixth day my body was ground between stones. on the seventh day i was raised anew to feed the brethren at midnight s table-to serve at the round feast for both the living and the dead. the mystery of the bread is my name of my name, the father of the grain am i. may the blessing be and the cursing be upon all who come to eat of me. heed well my word

ISIS UNVEILED

hm. chmtiea. i, iv: oxford. 1691. 109. p. knight: woraip^ priapiu, p. 171; cdh. 1865. digitizecoy google 62 isis unveiled hand, for having belonged to the same platonic school of ammoniua he waa considered the most competent man to r^ute the well-founded charges. but his eloquence fuled, and the only remedy that could be found was to destroy the writings of celsus" this could be achieved only in the fifth century, when copies had been taken from this work, and many were those who had read and studied them. if no copy of it has descended to our present generation of scientists, it is not because there is none extant at present, but for the simple reason that the monks of a certain oriental church on mount athos will neither show nor confess they have oae in their possession^ perhaps they t

the twenty-nine frumin^s, only the most remarkable" im the rmwt bcrnnra, foub pbbsons old ancker's widow. the wife of ijebler. the wife of gutbrodt the wife of hocker. m the second bubnina, foub persons two strange women (names unknown. the old wife of beutler. m the third bubnino, five pebsons tungerdeber, a minstrel. pour wives of citizens. in the eoubth bdbninq. five pebsons a strange man. in the fifth bubnino, nine febsonb lutz, an eminent shop-keeper. the wife of baunach, a senator. in the sixth bubnino, six pebsons the fat tailor's wife. a strange man. a strange woman. 130. bcaidea thcm bumiueb in germaiu% whkh amount to maoj thoumiidi, w find bome ttxy iatenating itstementt in pnif. dnper* confiiel bttwemt rtiifiok aiti sotram. on pige 146, he mys "the families ol the conricted woe

eries should first be refined by certain purifica- tions, which the reception of the sacred rites succeeds. the third part is denominated epoptda or reception. and the fourth, which is the end and design of the revelation, is the bmding of the head and fixing of the crowru. whether after this he [the initiated person] becomes. a hiero- phant of sustains some other part of the sacodotal o sce. but the fifth, which is produced from all these, i friendihip and ijuerior com- munion with ood" and this was the last and most awful of all the mysteries. there are writers who have often wondered at the meaning of this claim to a "friendship and interior communion with god" christian authors have denied the pretensions of the 'pagans' to such 'com- munion' affirming that only christian saints were a

ned by buddhas, and aa many de- structions of it, by fire and water in regular sucecmioiu. after tbe last destractioa by the bood. at the end of the precedent cj'cle the exact catcnlation, embracing kvei l millious of yean, u a secret cycle the world, during the preaent age of the kid- yvgot maka-bkadto-kalpa has been ruled successively by four buddha, tbe last of whom was gautama, tbe 'holy one' the fifth, uaiirtj/a-biiddlia, is yet to come. tus latter is the expected kabalistic king messiah, the mcasenger of ijght, and sosiosh, tbe fcr- uan savior, who will come on a vait< horse. it is also the 'lord' of tbe christian smond advent. see apocalifpt of st. john. digitizecoy google gnosticism highly revehential towabd the deity 167 describing the ba^dean system, irenaeua, quoting the gnostic

the eighth sphere, the infernal regions. the uppermost r^ona of brahmfl are surrounded by the sun, moon, and pluiets, the 'seven stellara seven impostor-daemons who deceive the sons vx adam. the name of one is sol; of another spiritu* venereua, astro; of the third ntim, mercurius, a false measiak, the name of a fourth is sin, luna; the fifth is kivan (kiun, satumus; the sixth, bel, zeus; the seventh, nerig, mars^ then there are "seven imea procreated" seven good steliars "which are from kebar-zivo, and are those bright ones who shine in their own form and splendor that pours from on high. at the gate of the house of lifh the throne is fitly placed for the lord^ splendor. and there are three habitations" the habita- tions of

JASMUHEEN THE FOOD OF GODS

applying positive mental projections and thought forms with mantra-yoga and using kriya-yoga to direct the outer light flow into our inner system, allows our sun time of surya-yoga to be even more beneficial. divine nutrition: the madonna frequency& the food of gods with jasmuheen 99 surya-yoga also requires us to be in silence and project our minds via meditation and creative visualization, into the fifth dimensional frequency band and beyond, where we can recognize the intelligent life levels that exists within the sun s fields but this is an advanced practice for those who are open to experience 5th, 6th, 7th (and upwards) multi- dimensional life-form expression. as mikhael aivanhov shares in his surya yoga book, the idea that intelligent life can reside in the higher energy field of ou

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

soli deo laus et potentia! amen in mercurio, qui pedibus licet carens decurrit aqua, et metallice universaliter operatur. london, january 20th, 1870. contents. chapter the first. page. critics of the rosicrucians criticised. 1 chapter the second. singular adventure in staffordshire. 5 chapter the third. insufficientcy of worldy objects. 13 chapter the fourth. the hermetic philosophers. 19 chapter the fifth. an historical adventure. 27 chapter the sixth. the hermetic brethren. 32 chapter the seventh. mythic history of the fleur-de-lis. 58 chapter the eighth. sacred fire. 54 chapter the ninth. fire-theosophy of the persians. 65 chapter the tenth. ideas of the rosicrucians as to the character of fire. 74 xiv contents chapter the eleventh. page. monuments raised to fire-worship in all countrie

in splendid passages and truths upon all subjects, upon the nature of metals, upon medical science, upon the unsupposed properties of simples, upon theological and ontological speculation, and upon science and objects of thought generally, upon all these matters they enlarge to the reader stupendously when the proper attention is directed to them. the mythical tor of babel. egyptian crux. chapter the fifth. an historical adventure. ut to return to signor gualdi, from whom we have notwithstanding made no impertinent digression, since he was eventually suspected to be one of the strange people, or rosicrucians, or ever-livers of whom we are treating. this was from mysterious circumstances which occurred afterwards in relation to him, and which are in print. the venetian nobleman was now on a

ralds suffused their illustrations or emblazonments, will remember that black is a feature in the order of the garter; and that, among figures and glyphs and hints the most profound, the black book, containing the original constitutions of the order, from which "black book" comes the important 288 the rosicrucians. black rod, was lost, or taken away for some secret reason before the time of henry the fifth. see pp. 157- 159, ante, for previous remarks about the garter. elias ashmole mentions the order in the following terms: we may ascend a step higher; and if we may give credit to harding, it is recorded that king arthur paid st. george, whose red cross is the badge of the garter, the most particular honours; for he advanced his effigy in one of his banners, which was about two hundred ye

hts were denominated equites aurese periscelidis. king edward the third had such veneration for the blessed virgin mary, that he ordained that the habit of his knights of the garter should be worn on the days of her five solemnities. elias ashmole states that the original of the statutes of institution had wholly perished long before his time. there was a transcript existing in the reign of henry the fifth, in an old book called registrum ordinis chartaceum. though the order was instituted so long ago as in the year 1344, it was not till the reign of charles the second that the knights were empowered to wear the star they use at present embroidered on their coats. the rays are the glory round the red cross. sir john froissart, the only writer of the age that treats of this institution, ass

JESSUP MK THE CASE FOR THE UFO

. if ufo's have been here for 300,000 years and have not yet chosen to launch a mass attack on humanity, it is scarcely likely that they will do it now- unless they are forced to do something to prevent the world's experimenting militarists and scientists from destroying the earth through ignition of its hydrogen, thus crating another nova or new star in the galaxy, a may well have been done when the fifth planet disintegrated at an incalculable time in the past. so there are two elements of importance in our study of the antiquity of intelligence: the proof that superior beings have been here longer than mankind has been civilized, and the demonstration that forces were at work in those millennia, the magnitude and nature of which are only suspected today. is this, then, a hint that we ar

ries, why get excited now? if anything is at stake, it is our ego, not our physical welfare (red is a&b) yet, it is hard to discourage the innate feeling that there has recently been a great surge of activity on the part of ufo's as if in preparation for something big. one does not have to look far for a motive. these entities have probably been living in the solar system long enough to have seen the fifth planet explode, destroying itself and perhaps jeopardizing life throughout the system. they may have originated on that planet. should one be astonished if these space dwellers are preparing to prevent a few fearstricken human beings from blowing up another planet, perhaps the only remaining one which offers supplies and a haven to space navigators? if we are incapable of the self-contro

is rather crude presentation of his hypothesis of the lost continent of mu, his is the only general explanation of terrestrial intellectual development and distribution to be advanced which in a broad way explains the observed data. such explanations, however desirable, are ruled out by the fashion of the day which decries emphasis on qualitative knowledge in favor of quantitatively investigating the fifth place of decimals or other exaggerated refinement of classified knowledge. who is churchward or this decamp? some "gaiyor" baini who guessed or knew right? because we feel so strongly on this subject, we list some of the obstreperous items which prove that articles created by intelligence existed tens or scores of thousands of years ago. these things prove either, or both, of two things:

icles have come here from space, via ships, or from a scattering of debris in space. anyway you look at it, the arrogant omnipotence of homo sapiens takes a beating for our present egotistical state of culture was preceded by another of unfathomable age. if intellectual development is that old, isn't it logical that it may have created a form of flight not yet known to our engineers? let's forget the fifth decimal place go back to unity to the objective assimilation of qualitative data; back to philosophical generalizations and the divination of natural law; back, in fact, to the mentality of a humboldt, a newton, a copernicus. science is starved for such ability, more than at any time in the past century. a dr. gurlt, in 1877, reported an object found in a tertiary coal bed. in several ma

ky over nova scotia. another cloud on september first. east or west, they seemed to come from the mysterious atlantic. in november, a host of flies overwhelmed a schooner off the coast of norfolk, england, lasting over five hours and driving the crew below decks. on september 4 the steamboat martin was swarmed by a cloud of flies that reached as far as the eye could see; a drift of black snow. on the fifth a cloud of black flies appeared over gusboro, nova scotia; took over half an hour to pass. according to the new york times, a woman was killed in 1880 in a closed room which nobody had entered. explanations were that she had been killed by lightning, but bedposts were chopped as by a hatchet. there seems almost always to be poltergeist activity in england, but an especially cirulent (sic

K AMBER THE BASICS OF MAGICK

enitals. its dominant element is water, and it is related to psychic taste. third of the chakras is the *solar plexus, manipura, located at the navel and corresponding with the emotions and with the element of fire; also with psychic sight (clairvoyance. the *heart chakra, anahata, is the fourth chakra, located over the heart and corresponding with the element of air, and also with psychic touch. the fifth chakra is the *throat chakra, vishuddha, the basics of magick get any book for free on: www.abika.com 16 located at the base of the throat (thyroid) and corresponding with psychic hearing (clairaudience. the remaining two chakras are very important. they relate mostly to elevated states of consciousness. the *frontal chakra (or 'third eye) ajna, the sixth chakra, is located between, and

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

lopment from its beginnings h( gintroduction: iii h. elliot r. wolfson. gthe tree that is all: jewish-christian roots of a kabbalistic symbol in sefer ha-bahir, h in wolfson fs along the path: studies in kabbalistic myth, symbolism, and hermeneutics (albany: state university of new york press, 1995. 14. to pursue the development of christian mysticism, see the foundations of mysticism: origins to the fifth century, by bernard mcginn([new york: the crossroad publishing company, 1991] 1995).the best work on this topic which i have seen. foundations is the first of a four-volume series. an interesting supplement to mcginn is guy g. stroumsa fs hidden wisdom: esoteric traditions and the roots of christian mysticism [studies in the history of religions (numen book series, volume lxx (leiden/new

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

nets in the table (moon, sun, jupiter, venus, mercury, saturn, mars. in the second column the modern symbol is followed by the akkadian name of the planet as a celestial body. the third column includes planet names in the texts of mul.apin and en ma anu enlil series, also designations used in horoscopes (kugler 1907: 7.14; rochberg 1998: 28. the fourth column counts names from some minor sources. the fifth column consists of the names of gods related to the planet by its names. though table 4 includes a lot of information, it is not suitable for in-depth analysis. apparently, it is impossible to compose a good and simple survey table about the planet names all over mesopotamia without mistreating the material. in some respects this outcome was unexpected for the authors, but now it seems t

KETAB E SIYAH

ce and light he created six gods, whose creation was as one lighteth a lamp from another lamp. then said the first god to the second god "i have created heaven; ascend thou into it, and create something else" and when he ascended, the sun came into being. and he said to the next "ascend, and the moon came into being. and the third put the heavens in movement, and the fourth created the stars, and the fifth created el-kuragh- that is to say, the morning star; and so on. 405 revelation of melek taus (qu'ret al-yezid) wherefore, it is true that my knowledge compasses the very truth of all that is, and my wisdom is not separate from my heart, and the manifestation of my descent is clear unto you, and when it is revealed to the children of adam it will be seen and many will tremble thereby. all

at infernal empire. 4.02. the second letter of the infernal alphabet is h; it is ruled by belial, whois viceroy of the reat infernal empire. 4.03.the third letter of the infernal alphabet is t; it is ruled by satan, whois governor supream of the great infernal empire. 4.04.the fourth letter of the infernal alphabet is th; it is ruled by beelzebub, whois governor of the great infernal empire. 4.05.the fifth letter of the infernal alphabet is l; it is ruled by astaroth, whois governor of the great infernal empire. 4.06.the sixth letter of the infernal alphabet is b; it is ruled by pluto, whois governor of the great infernal empire. 468 4.07.the seventh letter of the infernal alphabet is k; it is ruled by mephistophilis, whois grand uke of the great infernal empire. 4.08.the eighth letter of

LAITMAN M KABBALAH REVEALED

he 20th century a new desire will appear. this new desire is not just another desire; it is the culmination of all the degrees of desires preceding it. it is not only the most powerful desire, but it contains unique features that differentiate it from all other desires. when kabbalists talk about the heart, they aren t referring to the physical heart, but to desires of the first four degrees. but the fifth level of desire is essentially different. it wants satisfaction only from spirituality, not from anything physical. this desire is also the root of the spiritual growth one is destined to experience. for this reason, kabbalists call this desire the point in the heart. a new method for a new desire when the point in the heart appears, one begins to shift from wanting worldly pleasures xse

d hidden. but its concealment does not mean that it was abandoned. on the contrary, for five thousand years kabbalists have been polishing and refining it for the time when people would need it. they have been writing simpler and simpler books to make kabbalah understandable and more accessible. they knew that in the future the whole world would need it, and they wrote that this would happen when the fifth level of desire appeared. now this level has appeared, and those who recognize it feel the need for the wisdom of kabbalah. in kabbalistic terms: to receive pleasure, you must have a kli for it, a well-defined desire for a very specific pleasure. the appearance of a kli forces our brains to search for a way to fill it with ohr (light. now that many of us have points in our hearts, the wi

xthe correction of the will to receive we have already said that the will to receive is a catch-22: when i finally receive what i ve been looking for, i almost immediately stop wanting it. and of course, without wanting it, i cannot enjoy it. the desire for spirituality comes with its own preinstalled, unique mechanism to avoid this catch. this mechanism is called tikkun (correction. a desire of the fifth level must first be coated with this tikkun before it can be used efficiently and pleasurably. understanding the tikkun will solve many common misunderstandings about kabbalah. the will to receive has been the driving force behind every progress and change in the history of humanity. but the desire to receive has always been one to receive pleasure for selfgratification. while there is n

our universe 85 desire surfaces, according to the sequence of reshimot embedded in us. until today, we had already experienced all the reshimot of all the desires from still to speaking. all that s left for the evolution of humanity to be complete is for us to experience the spiritual desires to the fullest. then, our unity with the creator will be achieved. actually, the appearance of desires at the fifth level began back in the 16th century, as was described by kabbalist isaac luria (the ari, but today we are witnessing the appearance of the most intense kind within the fifth level xthe spiritual within the spiritual. moreover, we are witnessing its appearance in huge numbers, when millions of people the world over are seeking spiritual answers to their questions. because the reshimot th

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

337- everything appears to exist on the level at which we exist at that moment. therefore, we must believe that this feeling is nothing more than our personal awareness, as we are presently in a state of spiritual exile and thus unaware of the creator, who is also exiled from our awareness. the light that emanates from the creator goes through four stages before egoism is created. only the last, the fifth stage (malchut, is called creation because it perceives its own egoistic desires to delight in the light of the creator. thus, the first four stages are all qualities of the light itself, through which he creates us. we accept the highest quality, that of the first stage, or the desire to delight a future creation, as the quality of the creator himself. at the end of the spectrum is the

egoistical creation, which desires to counteract its own egoistical nature and to become akin to the first stage. though attempts are made, they are only partially successful in this endeavor. the first stage of egoism, which can counteract itself fully, is known as the world olam adam kadmon. the second stage of egoism, is the world olam atzilut. the third stage of egoism, which forms a part of the fifth stage that can no longer be compared to either the first or the second stage, is the world olam beria. the fourth stage of egoism, which forms a part of the fifth stage, has no strength to withstand itself, so as to be compared to the first, second, or third stages, but can only resemble the fourth stage of the development of light. it is known as the world olam yetzira- 338- attaining t

ompared to either the first or the second stage, is the world olam beria. the fourth stage of egoism, which forms a part of the fifth stage, has no strength to withstand itself, so as to be compared to the first, second, or third stages, but can only resemble the fourth stage of the development of light. it is known as the world olam yetzira- 338- attaining the worlds beyond the remaining part of the fifth stage has no strength to aspire to be like any of the previous stages. it can only passively resist egoism by preventing itself from receiving pleasure (the action contrary to the fifth stage. this is known as the world olam assiya. every world has five sub-stages that are called partzufim: keter, hochma, bina, zeir anpin, and malchut. zeir anpin consists of six sub-sefirot: hesed, gevur

five sub-stages that are called partzufim: keter, hochma, bina, zeir anpin, and malchut. zeir anpin consists of six sub-sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. after the creation of the five worlds, our material world the realm below the world of assiya was created and a human being was created in it. the human being was endowed with a small portion of the egoistic qualities of the fifth stage. if human beings ascend in the process of spiritual development from the bottom to the top within the spiritual worlds, then the part of egoism that is in them and, likewise, all the parts of those worlds that they used for their ascent, become comparable with the first stage, with the quality of the creator. when the entire fifth stage elevates to the level of the first, then all

the years, comprise a great collection of commentaries and explanations of the entire kabbalah. in the days of the new year celebration, my rabbi suddenly became ill and started feeling pressure in his chest. only after extensive persuasion did he agree to undergo a rabbi laitman s search for kabbalah- 443- medical examination. the doctors did not find anything wrong, but early in the morning, on the fifth day of tishrei, 5752 (1991) he passed away. dozens of students that joined the group in the last several years continue to study kabbalah and search for the inner meaning of creation. the teaching lives on, just as in all previous centuries. rabbi yehuda ashlag and his elder son, rabbi baruch ashlag, my rabbi, through their efforts, have developed and adapted this teaching to the needs o

LAITMAN M THE PATH OF KABBALAH

d on the screen that can receive light with second-degree coarseness. partzuf ma is emanated on the screen that can receive light with first-degree coarseness. partzuf bon is emanated on the screen that can receive light with root-degree coarseness. the names of the partzufim are given according to the quality and the quantity of the lights that fill them. malchut emerges as behina dalet, meaning the fifth in the evolution of the light of the creator s essence. for that reason, she receives from her previous phases and consists of them. this is also the reason why malchut has five phases of desire, from the smallest (behinat shoresh) to the greatest (behina dalet) and she can take light indefinitely. after the restriction, malchut decides to receive light only in order to give to the creat

h. the light is given the name surrounding because as long as there is evil in us, it cannot enter and therefore stays around us on the outside. q: why are we and our world built the way we are? a: the light that comes from the creator passes through four phases, during which it increases its density before finally creating a vessel, or the desire to receive the light and enjoy it. that desire is the fifth phase. but the minute this fifth phase, meaning malchut, begins to feel the light inside it, it decides to try and resemble it. that is why it tries to resemble the four previous phases, which is also why the fifth phase has five inner phases. the fifth phase resembles the previous four as much as it can. the parts it cannot resemble remain unchanged. the third phase is divided into six

rth, the sun and the moon. thus, the phases of correction were created the days, months, and years. correction occurs in both the collective creation and in each and every specific particle. creation itself is called soul or adam, and its specific particles are called individual souls, or people. each individual soul goes through the same phases of correction that the collective soul experiences. the fifth day of creation and god said 'let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven' and god created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and god saw that it was good (genesis 1:20-21. when the attribute of bestow

the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and god saw that it was good (genesis 1:20-21. when the attribute of bestowal water joins the attribute of reception earth it gives the attribute of reception many forms of reception. these different forms are the parts of creation that were made on the fifth day. pa r t s i x: g e n e s i s 325 the sixth day of creation and god said 'let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth (genesis 1:26. what does it mean to create man in our image after our likeness? it is said in the torah (genesis 1:27: in the image of g

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

age. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line of descent. the jewish migrations. the prophets. the builders of

st great initiation, and that the raising resembles the fourth(*op. cit, pp. 75 and 185) we may now add the mysteries of egypt, and make the following table of correspondences, always remembering, of course, that there are vast differences of level between these orders and the stages on the path: masonic degrees mysteries the path e.a. f.c. m.m. isis serapis osiris probationer initiate arhat 202. the fifth initiation and beyond 203. only one more stage remains before human perfection is reached- that which is typified by the ascension into heaven. at this fifth initiation the adept ascends above all earthly life and becomes one with that aspect of the deity which in christianity we call god the holy ghost(*see the masters and the path) 204. and still there are higher stages, greater steps

d arithmetic generally seems to have been well understood. these cretans were good sailors, and had a powerful fleet of galleys, some with as many as sixty oars. they used sails also- sails which were wonderfully painted; but apparently they employed them only when the wind was almost directly astern. 217. the cretan race 218. these people were an arm or family of the fourth or keltic sub-race of the fifth or aryan race. in chapter xix of man: whence, how and whither a brief history of that sub-race is given; it includes the following remarks on the subject of the origin of the cretans: 219. the first section [of the fourth sub-race] to cross into europe from asia minor were the ancient greeks- not the greeks of our ancient history, but their far-away ancestors, those who are sometimes cal

t fanatical patriotism by the later compilers of the records. the jewish scriptures as we have them today were almost entirely rewritten after the return from the captivity; and the priestly writers who did this work transfigured in a glow of enthusiastic romance the poetic traditions of their nation. 266. the jewish migrations 267. the jewish race is an offshoot of that semitic people who formed the fifth sub-race of the atlantean root-race. some four thousand years before the great cataclysm of 75,025 b.c, which overwhelmed the first atlantean empire of egypt, the manu had led his especial followers into the uplands of arabia in order that they might be separated from the bulk of the atlanteans, and that a new type might be evolved from them which would later be developed into the aryan

mph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe- these are some of the resemblances at their root lay a common eastern origin rather than any borrowing(*ency. brit (11th edn, art. mithras) 426. the great powers behind evolution appear at one time to have thought seriously of making mithraism the religion of the fifth sub-race instead of the maimed christianity which had rejected its own gnosis and put aside its mysteries. but the ideal of mithraic purity was so high that it would probably have been impossible for men to follow it during the dark ages; and another very serious objection to the system was that it absolutely excluded women. mithraism was allowed therefore to sink into the background and

LEMEGETON

long to every degree of the signes and planets in ye signes, and is called ars paulina* the fourth part of this booke is called ars almadel solomonis [sic, contayning 20 cheife spirits wch governe the four altitudes or the 360 degrees of the world& signes [zodiac &c. these twoo last orders of spirits is of good, and are called the true theurgia, and it is to be sought affter by divine seeking &c* the fifth part is a booke of orations and prayers that wise salomon used upon the alter in the temple which is called artem novam [sic (ars nova] the wch was revealed to salomon by the holy angel of god called michael, and he also recieved [sic] many breef notes written by the fingar of god wch was delivered to him by ye said angell, with thunder claps, without wc notes salomon hadd never obtained

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

geddes. images of afterlife: beliefs from antiquity to modern times. new york: paragon, 1992. obayashi, hiroshi, ed. death and afterlife: perspectives ofworld religions.westport, ct: greenwood press, 1992. zimmer, heinrich. philosophies of india. new york: bollingen, 1951. sammael a combination of sam (poison) and el (angel, sammael has been considered both as evil and good; as the chief ruler of the fifth heaven, as that great serpent with 12 wings that draws after him, in his fall, the solar system (rev. 12, as well as the angel of death, whom god sent to fetch the soul of moses at the time of his death. sammael is regarded in rabbinic literature as chief of the satans and as the angel of death. in the secrets of enoch he represents the prince of demons and a magician. sammael is mention

LIBER HAD

universal mercury; harpocrates both the destroyer of typhon and the babe on the lotus. note that the "ibis position" formulates this conception most exactly. ed "this is the fourth practice of intelligence("ccxx. ii" 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his components by his right ingenium "this is the fifth practice of intelligence("ccxx. ii" 15, 16. 8. let the aspirant, bearing him as a great king, root out and destroy without pity all things in himself and his surroundings which are weak, dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous "this is the first practice of ethics("ccxx. ii" 18, 19, 20, 21. 9. let the aspirant apply himself to comprehend hadit

ng life "this is the second indication of the nature of the result("ccxx. ii" 66, 72-74. 23. let the adept aspire to the practice of liber xi. and preach to mankind "this is the fourth practice of ethics("ccxx. ii" 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star "this is the fifth practice of ethics("ccxx. ii" 78, 79. 25. let the aspirant expand his consciousness to that of nuit, and bring it rushing inward. it may be practised by imagining that the heavens are falling, and then transferring the consciousness to them "this is the fifth practice of meditation (instruction of v.v.v.v.v" 26. summary. preliminaries. these are the necessary possessions. 1. wine and str

LIBER 777

f cryptography. the third book, ars paulina, contains a catalogue of angels for the 12 hours of the day and night, and for the 12 signs and 360 degrees of the zodiac; they are also attributed to the seven classical planets. the fourth book, ars almadel, is probably of medieval origin: it divides up the powers it summons into four altitudes, seemingly referred to the cardinal points of the zodiac. the fifth book of the lemegeton, ars nova, is rather a kind of appendix which appears in one ms. where it occupies one and a half sides of a single folio leaf: it contains an extended prayer associated with the names on the circle and triangle of the goetia, possibly intended to be spoken while drawing these, along with a short and garbled conjuration containing some highly corrupt hebrew names, p

LIBER ASTARTE

of a vassal to his liege. third, a memorial, as of a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his brother. sixth, a conjuration, as of a friend with his friend. seventh, a madrigal, as of a lover to his mistress. and mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion.1 7. further concerning the ceremonies. let then this invocation be the principal part of an ordered ceremony. and in 1 [compare the varies stages of devotion described by vivekananda in his bhakti-yoga, chapter .human representations of the divine ideal of love. t.s] svb figvra clxxv 3 this ceremony let the philosophus in n

LIBER AZAZEL

veiling is fast approaching, a time when the winds and seas shall be aflame with my glory. 18. the dawn of a new age; the time of my glory and my chosen. 19. then all falsehoods shall be shattered, all the lies of men and their prophets and messiahs will be made clear. my fury and wrath shall be upon the earth, and my chosen will be feared and respected. 20. they will possess the true judgment of the fifth gate, and the fires of my majesty will transform the entirety of this realm. 21. lo, i am coming. prepare the ways unto me; make ready my throne upon this, my earth. i am satan! i am the god of this world and all that it contains. prepare for the doom and the splendor, prepare for my furious blaurliber b vel magi svb figvra i v a a publication in class a 1 00. one is the magus: twain his

LIBER CHANOKH

necessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of t

arth tablet] in the three great secret names of god, mor, dial, hctga, that are borne upon the banners of the north, spirits of earth, adore your creator [cense the tablet] in the name of ic-zod-heh-cal, great king of the north, spirits of earth, adore your creator! in the name of adonai ha-aretz, i declare that the spirits of earth have been duly invoked [the knock wwww.www.ww.w] liber lxxxiv 27 the fifth key sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripesol ta-be-liore. casareme a-me-ipezodi nazodarethe afa; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe. el ta-vi-vau; od iao-d tahilada das hubare pe-oal; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od bel

to water, nanta to earth and bitom to fire. the first letter of each row was prefixed to names drawn from the kerubic squares of each lesser angle, the second to names drawn from servient squares of the lesser angle notes 44 of air, the third to names drawn from the servient squares of the lesser angle of water, the fourth to names drawn from the servient squares of the lesser angle of earth, and the fifth to names drawn from the servient squares of the lesser angle of fire. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah i

LIBER DCCCLX JOHN ST

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

nly one open one in each case. oh, yards of it! and all sorts of people come in to supper.which there isn ft any, and we have to do all sorts of shifts.and all the wives think themselves neglected. as they are bound to do, if one is insane enough to have forty.and i loathed them all so! it was terrible having to fly round and comfort and explain; the difficulty increases (i should judge) as about the fifth power of the number of wives. i fm glad i fm awake! yea, and how glad when i am indeed awake from this glamour life, awake to the love my lord adonai! it is bitter chill at dawn. a consecrating cold it seems to me.yet i will not confront it and rejoice in it.i am already content, having ceased to strive. 7.15. again awake, deliciously rested and refreshed. liber dccclx 66 9.45. again awa

LIBER HAD

s! drink to me, for i love you! i love you! i am the bluelidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me! this continues the first practice of meditation1 (ccxx. i. 13, 61, 63, 64, 65. 1 [in equinox printing .the second practice of meditation. but section 10 was also said to be the second practice, 12 the third practice, 16 the fourth practice and 25 the fifth practice. combining 1 and 2 into the .first practice. matches the numbering in section 28. t.s] liber h a d 2 3. let the aspirant apply himself to comprehend hadit as an unextended point clothed with a light ineffable. and let him beware lest he be dazzled by that light. this is the first practice of intelligence (ccxx. ii. 2. 4. let the aspirant apply himself to comprehend hadit as the

universal mercury; harpocrates both the destroyer of typhon and the babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligence (ccxx. ii. 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his components by his right ingenium. this is the fifth practice of intelligence (ccxx. ii. 15, 16. 8. let the aspirant, bearing him as a great king, root out and destroy without pity all things in himself and his surroundings which are weak, dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous. this is the first practice of ethics (ccxx. ii. 18, 19, 20, 21. svb figvra dlv 3 9. let the aspirant apply himself to

ong life. this is the second indication of the nature of the result (ccxx. ii. 66, 72-74. 23. let the adept aspire to the practice of liber xi, and preach to mankind. this is the fourth practice of ethics (ccxx ii. 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star. this is the fifth practice of ethics (ccxx ii. 78, 79. 25. let the aspirant expand his consciousness to that of nuit, and bring it rushing inward. it may be practised by imagining that the heavens are falling, and then transferring the consciousness to them. this is the fifth practice of meditation (instruction of v.v.v.v.v) 26. summary. preliminaries. these are the necessary possessions. 1. wine and stra

LIBER LLL PARADIGMAT PIRATE

e will be presented with a series of techniques for the creation of rituals regardless of paradigm. she will also acquire the skill to distill the essential elements from rituals that are not up to a chaos magician fs standards, reworking them to suit her needs. the supermarket of beliefs becomes our own personal shopping center, and we should take what we need from it at all times. section 5: in the fifth section the magician will go through a radical series of metamorphoses, demonstrating the ability to upset her own prejudices and proclivities and achieve a degree of liberation necessary for permanent iot membership. without the ability to transcend our own limitations we gain nothing from the practice of magic. additional requirements: in addition to the above skills, the iot america s

LIBER LVII

hethem yechad thaubodo .the son, the spirit, the father, ye shall equally worship their trinity. the third is wdwbot owcy wmc rca ywncar yrwkb, bekori rashuni asher shamo yeshuah thaubodo .ye shall worship my first-born, my first, whose name is jesus. the fourth is wdwbot owcy wmc rca br awbb, beboa rabban ashar shamo yeshuah thaubado .when the master is come whose name is jesus ye shall worship. the fifth is, hwrcat owcy dltc rjba hywar hlwtb, betulah raviah abachar shethaled yeshuah thrashroah .i will choose a virgin worthy to bring forth jesus, and ye shall call her blessed. the sixth is, wlksy owcy ypwgc rttsa \ypxr tgwob, beaugoth ratzephim assattar shegopi yeshuah thakelo .i will hide mayself in cake (baked with) coals, for ye shall eat jesus, my body. 4 [the quote from genesis, in j

. if the first three letters be taken, they make arb, bera, created. if, omitting the first, the three following be taken, they make car, rash, head. if, omitting the two first, the next two be taken, they give ca, ash, fire. if the fourth and last be joined, they give tc, sheth, foundation. again, if the second letter be put before the first, it makes br, rab, great. if after the third be placed the fifth and fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are conce

LIBER LXVII THE SWORD OF SONG

ome; true, but nature has to be reckoned with. volition is no necessary condition of offence .i didn.t mean to. is a poor excuse for an officer failing to obey an order. enough of this.in any case a minor question; since even on the lowest moral grounds. and we, i trust, soar higher!.the error in question may be resolved into a mixture of murder, theft and intoxication (we consider the last under the fifth precept) the fourth precept here we come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called .precepts. are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis

and inevitably affirmed in all normal consciousness. that dhyanic thought avoids it is doubtful; even so, buddha is here represented as giving precepts to ordinary people. and if personality be delusion, a lie is involved in the command of one to another. in short, we all lie all the time; we are compelled to it by the nature of things themselves.paradoxical as that seems.and the buddha knew it! the fifth precept. at last we arrive at the end of our weary journey.surely in this weather we may have a drink! east of suez. trombone-macaulay (as i may surely say, when browning writes banjo-byron) tells us, a man may raise a thirst. no, shrieks the blessed one, the perfected one, the enlightened one, do not drink! it is like the streets of paris when they were placarded with rival posters. ne

utting irony.drink no intoxicating drinks! when i go to take pansil* it is in no spirit of servile morality; it is with keen sorrow gnawing at my heart. these five causes of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fans on me in and by virtue of my very act of receiving the commands, and of promising to obey them; if there is a little difficulty about the fifth, it is an omission easily rectified.and i think we should all make a point about that; there is great virtue in completeness. yes! do not believe that the buddha was a fool; that he asked men to perform the impossible or the unwise. do not believe that the sorrow of existence is so trivial that easy rules* to .take pansil. is to vow obedience to these precepts. i do not propose to dilate

wiping his blade he kissed it and went on, knowing that his luck should now be ill. and ill it was, for a temple was set up in his way, and there he saw the grisly goat enthroned. but he knew better than to judge a goat from a goat.s head and hoofs. and the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a silver vase of blood. the fourth a royal sceptre. the fifth a sword. the sixth a heart. the seventh a garland of flowers. the eighth a grass-snake. the ninth a sickle. and the tenth week did he daily offer up his own body. said the goat .though i be not an ox, yet am i a sword .masked, o god. cried the adept .verily, an thou hadst not sacrificed. there was silence. and under the goat.s throne was a rainbow2 of seven colours: our father fitted him

2 read reverse, the star= the will and the great work] is to fold up the sephiroth; i.e. to attain nirvana. 3 the houses of the moon. all the gifts are lunar symbols. sapientiae lux viris baculum. femina rapta inspirit gaudium. pleiades. dignitates. amicitia. amor. sophia. 82 appendix ii the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle.s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quiver; the eighth day, a stag; the ninth day, an horn; the tenth day, a sandal of silver; the eleventh day, a silver box of white sandal wood; the twelfth day, a whisper; the thirteenth day, a black cat; the fourteenth day, a phial of white gold; the fifteenth day, an egg-shell cut in two; the sixteenth day, a glance; the seventeenth

LIBER NU

een perfected. this is the fourth practice of ethics (ccxx. i. 42, 43, 44. svb figvra xi 3 11. let the aspirant comprehend that these two practices are identical. this is the third practice of intelligence (ccxx i. 45. 12. let the aspirant live the life beautiful and pleasant. for this freedom hath he won. but let each act, especially of love, be devoted wholly to his true mistress, nuit. this is the fifth practice of ethics (ccxx i. 51, 52, 61, 63. 13. let the aspirant yearn toward nuit under the stars of night, with a love directed by his magical will, not merely proceeding from the heart. this is the first practice of magick art (ccxx. i. 57. 14. the result of this practice in the subsequent life of the aspirant is to fill him with unimaginable joys: to give him certainty concerning the

parison. this is the fourth practice of meditation (instruction of v.v.v.v.v) 20. thus having understood the nature of this third indication, let him in his magick rite fall from himself into nuit, or expand into her, as his imagination may compel him. and at that moment, desiring earnestly the kiss of nuit, let him give one particle of dust, i.e. let hadit give himself up utterly to her. this is the fifth practice of magick art (ccxx. i. 61. 21. then shall he lose all in that hour. this is the fourth indication of the nature of the result (ccxx. i. 61. 22. let the aspirant prepare a lovesong of rapture unto the goddess, or let him be inspired by her unto this. this is the sixth practice of magick art (ccxx. i. 63. svb figvra xi 5 23. let the aspirant be clad in a single robe. an gabbai h

LIBER SEPTEM REGUM SANCTORUM

l drive thee from the life of men, so that thou hidest in dens& caverns from the light& thy name shall be lost& thou shalt suddenly be slain if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the fifth throne) venus welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: love& beauty& true happiness, ease& abundance. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side for he shall destroy love in thee& all thy beauty shall be blasted& no wor

scourge shall avail thee. take them therefore& fold thine arms upon thy breast; ascend with me the seven steps of the throne. the aspirant then does so, standing between the officers. the fourth throne is removed to leave a passage. the seven kings rush upon him& belabor him with their weapons; but he makes his way& they fall one by one; the seventh upon the second step, the sixth upon the third, the fifth upon the fourth, the fourth upon the fifth, the third upon the sixth, the second upon the seventh& the first at the foot of the throne. the aspirant passes over their bodies& takes his seat. they then, each from his place, adore him while the two officers support him on either side& the hierophant addresses him: frater_ this day have i symbolically placed thee in the seat of a brother of

LIBER XCV THE WAKE WORLD

eyes to look; but when you open them, i am really dark, with a fair skin. i have ever such heaps of hair, and big, big, round eyes, always wondering at everything. never mind, it.s only a nuisance. i shall tell you what happened one day when i said the poem to the ring. i wasn.t really quite awake when i began, but as i said it, it got brighter and brighter, and when i came to .ring of amethyst. the fifth time (there are five verses, because my lover.s name has five v.s in it, he galloped across the beautiful green sunset, spurring the winged horse, till the blood made all the sky turn rosy red. so he caught me and set me on his horse, and i clung to his neck as we galloped into the night. then he told me he would take me to his palace and show me everything, and one day when we were marr

culta via m v. aqua via l v. pertica stimulans liber xcv 14 beautiful blue feather balancing on the edge, and if you disturbed the feather there was a lady with a sword, and she would cut off your head. so i didn.t dare hardly to breathe, and all round there were thousands and thousands of beautiful people in green who danced and danced like anything, and at the end there was the terrible door of the fifth house, which is the royal armoury. and when we came in the house was full of steel machinery, some red hot and some white hot, and the din was simply fearful. so to get the noise out of my head, i took the little whip and whipped myself till all my blood poured down over everything, and i saw the whole house like a cataract of foaming blood rushing headlong from the flaming and scintilla

use. external splendour and internal corruption and so on. and on each one i put .no thoroughfare from here to the first house. the only way is out of doors. by order. this was frightfully annoying, because in the old days we could walk about inside everywhere, and not get wet if it rained, but nowadays there isn.t any way from the fourth to the third house. you could go of course by chariot from the fifth to the third, or through the house where the twins live from the sixth to the third, but that isn.t allowed unless you have been to the fourth house too, and go from there at the same time. it was here they told me what t.a.r.o. on the ring meant. first it means gate, and that is the name of my fairy prince, when you spell it in full letter by letter. there are seventy-eight parts to it

n, and seventy-eight is six times thirteen. to get into the wake world you must know your thirteen times table quite well. so if you take them both together that makes eleven times thirteen, and then you say .abrahadabra. which is a most mysterious word, because it has eleven letters in it. you remember the houses are numbered both ways, so that the third house is called the eighth house too, and the fifth the sixth, and so on. but you can.t tell what lovely things that means till you.ve been through them all, and got to the very end. so when you look at the ring and see i.n.r.i. and t.a.r.o. on it that means that it is like a policeman keeping on saying .pass along, please. i would have liked to stay in the fourth house all my life, but i began to see it was just a little dream house too;

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

g the horses the asir ride each day when they go to make judgments at yggdrasil. snorri sturluson includes glad in his list of the horses of the asir in gylfaginning but does not assign the horse to any specific god. glad is also listed in the thulur for horses. gladsheim one of the abodes of the asir, described in grimnismal, stanza 8, in the list of such abodes. 144 norse mythology gladsheim is the fifth, where the gold bright valholl lies widely situated; and there hropt [odin] chooses each day weapon-dead men. this would appear to be a larger place in which valholl is situated; that is, it seems that valholl is a hall, perhaps one of many, at gladsheim. snorri knew grimnismal, so it is interesting to note that he says gladsheim was a temple erected at idavoll by alfodr, with 12 high se

in sits himself when he sees into all the worlds. valaskjalf could mean gvali fs-bench, h or, if the form should be gvalaskjalf h (we cannot know, it could mean something like gbench-of-the-slaughtered-ones. h see also hlidskjalf deities, themes, and concepts 307 valholl (carrion-hall) odin fs hall. grimnismal, which lists the various abodes of the gods, takes up valholl in stanza 8: gladsheim is the fifth, where the gold bright valholl lies widely situated; and there hropt chooses each day weapon-dead men. from this it would appear that valholl is a hall, perhaps one of many, at gladsheim (snorri knew grimnismal, so it is interesting to note that he says gladsheim was a temple erected at idavoll by alfodr [odin, with 12 high seats. later in grimnismal, odin (speaker of the poem) describes

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

gulf them. at length, overcoming their fear, they demolished the statue, sacked the building, and finally as a fitting climax to their offense burned the magnificent library which was housed within the lofty apartments of the serapeum. several writers have recorded the remarkable fact that christian symbols were found in the ruined foundations of this pagan temple. socrates, a church historian of the fifth century, declared that after the pious christians had razed the serapeum at alexandria and scattered the demons who dwelt there under the guise of gods, beneath the foundations was found the monogram of christ! two quotations will further establish the relationship existing between the mysteries of serapis and those of other ancient peoples. the first is from richard payne knight's symbo

oned concerning their several qualifications. the second day was spent in a procession to the sea, possibly for the submerging of a image of the presiding goddess. the third day was opened by the sacrifice of a mullet. on the fourth day the mystic basket containing certain sacred symbols was brought to eleusis, accompanied by a number of female devotees carrying smaller baskets. on the evening of the fifth day there was a torch race, on the sixth a procession led by a statue of iacchus, and on the seventh an athletic contest. the eighth day was devoted to a repetition of the ceremonial for the benefit of any who might have been prevented from coming sooner. the ninth and last day was devoted to the deepest philosophical issues of the eleusinia, during which an urn or jar--the symbol of bac

on to admit ishtar, but only in the same manner as all others came to this dreary house. ishtar thereupon descends through the seven gates which lead downward into the depths of the underworld. at the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her waist, at the sixth gate the bracelets from her hands and feet, and at the seventh gate the covering cloak of her body. ishtar remonstrates as each successive article of apparel is taken from her, bur the guardian tells her that this is the experience of all who enter the somber domain of death. enraged upon beholding ishtar, the mistress of hades inflicts upon h

turns to each their lower powers in this manner: upon the first ring sits the moon, and to it is returned the ability to increase and diminish. upon the second ring sits mercury, and to it are returned machinations, deceit, and craftiness. upon the third ring sits venus, and to it are returned the lusts and passions. upon the fourth ring sits the sun, and to this lord are returned ambitions. upon the fifth ring sits mars, and to it are returned rashness and profane boldness. upon the sixth ring sits jupiter, and to it are returned the sense of accumulation and riches. and upon the seventh ring sits saturn, at the gate of chaos, and to it are returned falsehood and evil plotting "then, being naked of all the accumulations of the seven rings, the soul comes to the eighth sphere, namely, the

ber (k) is an oblong apartment 39 feet long, 17 felt wide, and 19 feet high (disregarding fractional parts of a foot in each case, with a flat roof consisting of nine great stones, the largest in the pyramid. above the king's chamber are five low compartments (l, generally termed construction chambers. in the lowest of these the so-called hieroglyphs of the pharaoh cheops are located. the roof of the fifth construction chamber is peaked. at the end of the king's chamber opposite the entrance stands the famous sarcophagus, or coffer (i, and behind it is a shallow opening that was dug in the hope of discovering valuables. two air vents (m, n) passing through the entire body of the pyramid ventilate the king's chamber. in itself this is sufficient to establish that the building was not intend

MASTERING WITCHCRAFT

mary figures (or mothers, as they are known. this will give you four new figures (known as daughters. now write out the eight figures again side by side, right to left beginning with the first mother and ending with the last daughter. we will now compose our last four figures, the resultants. these are produced by adding the dots laterally of the first and second figures, the third to the fourth, the fifth to the sixth and so on across the eight. now the method of adding the dots is thus: if the total number of dots is an odd number, you note down a single dot. on the other hand if the total number is an even one, we note down two dots. by this process the four resultants are manufactured, which along with the mothers and daughters, make twelve figures in all. now to the four resultants, y

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

unday, the sun; friday, venus; wednesday, mercury: and monday, the moon. the rule of the planets over each hour begins from the dawn at the rising of the sun on the day which take its name from such planet, and the planet which follows it in order, succeeds to the rule over the next hour. thus (on saturday) saturn rules the first hour, jupiter the second, mars the third, the sun the fourth, venus the fifth, mercury the sixth, the moon the seventh, and saturn returns in the rule over the eighth, and the others in their turn, the planets always keeping the same relative order. note that each experiment of magical operation should be performed under the planet, and usually in the hour, which refers to the same. for example: in the days and hours of saturn thou canst perform experiments to sum

les the instruments necessary for magical art, which he is to carry into the circle. the first disciple will bear the censer, the perfumes and the incense; the second disciple will bear the book, paper, pens, ink and any stinking or impure materials; the third will carry the knife and the sickle of magical art, the lantern, and the candles; the fourth, the psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it will be necessary for the master himself to carry in his hand the staff, and the wand or rod. the things necessary being thus disposed, the master will go with his disciples unto the assigned place, which they have proposed to construct the circle for the magical arts and experiments; repeating on the way the prayers and ora

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

nhabiteth, as we shall relate more fully in its place. if then thou shouldst operate touching anything which hath been stolen, in whatever way it be performed and whatever way it may have been prepared, it is necessary to practice it on the days and hours of the moon, being if possible in her increase, and from the first unto the eighth hour of the day. but if it be by night, then it should be at the fifth or at the third hour; but it is better by day than by the night, for the light justifieth them, and maketh them much more fit for publication. but if the operations be regarding invisibility, they should be put in practice at the first, second, and third hours of mars by day. but if by night, until the third hour. if they be operations of seeking love, grace, or favor, they should be per

olomon page 124 the spirits of gedulah are the chaschmalim, or the lucid ones. their empire is that of beneficence; they correspond to the imagination. they have for adversaries the gamchicoth or the disturbers of souls. the chief or guide of these demons is ashtaroth or astarte, the impure venus of the syrians, whom they represent with the head of an ass or of a bull, and the breasts of a woman. the fifth number is five. the fifth sephira is geburah or justice. the spirits of geburah are the seraphim, or the spirits burning with zeal. their empire is that of the chastisement of crimes. they correspond to the faculty of comparing and of choosing. they have for adversaries the golab or incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

m the side of the south. editor s note. the hebrew words around the sides of the triangle are from deut. vi.4 "hear, o israel, ihvh alhinvh is ihvh achd" the surrounding versicle is from psalm cix. 18 "as he clothed himself with cursing like as with a garment, so let it come unto his bowels like water, and like oil into his bones" in the center of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names of the angels: arehanah, rakhaniel, roelhaiphar

upon silver in the day and hour of jupiter when he is in the sign cancer. editor s note. above the magical sigil is the name ih, iah. below it are the names of the angels adoniel and bariel, the letters of the latter being arranged about a square of four compartments. around is the versicle from psalm cxii. 3 "wealth and riches are in his house, and his righteousness endureth for ever" figure 22. the fifth pentacle of jupiter. this hath great power. it serveth for assured visions. jacob being armed with this pentacle beheld the ladder which reached unto heaven. editor s note. the hebrew letters within the pentacle are taken from the five last words of the versicle which surrounds it, each of which contains five letters. these are, then, recombined so as to form certain mystical names. the

acle of mars. it is of great virtue and power in war, wherefore without doubt it will give thee victory. figures 25 and 26. the key of solomon page 68 editor s note. in the center is the great name agla; right and left, the letters of the name ihvh; above and below, el. round it is the versicle from psalm cx. 5 "the lord at thy right hand shall wound even kings in the day of his wrath" figure 29. the fifth pentacle of mars. write thou this pentacle upon virgin parchment, because it is terrible unto the demons, and at its sight and aspect they will obey thee, for they cannot resist its presence. editor s note. around the figure of the scorpion is the word hvl. the versicle is from psalm xci. 13 "thou shalt go upon the lion and added, the young lion and the dragon shalt thou tread under thy

to those who invoke them; because, when thou hast uncovered it, they will immediately appear visible. editor s note. the names ihvh, adonai, are written in the center in hebrew; and round the radii in the mystical characters of the "passing of the river" the versicle is from psalm xiii. 3,4-"lighten mine eyes that i sleep not in death, lest mine enemy say, i have prevailed against him" figure 36. the fifth pentacle of the sun. it serveth to invoke those spirits who can transport thee from one place unto another, over a long distance and in short time. editor s note. characters in the "passing of the river" alphabet, forming spirit s names. the versicle is from psalm xci. 11, 12 "he shall give his angels charge over thee, to keep thee in all thy ways. they shall bear thee up in their hands"

the instant any person thou wishest to come unto thee. editor s note. at the four angles of the figure are the four letters of the name ihvh. the other letters form the names of spirits of venus, e.g: schii, eli, ayib, figures 39 and 40. the key of solomon page 74 etc. the versicle is from genesis ii. 23, 24 "this is bone of my bones, and flesh of my flesh. and they two were one flesh" figure 43. the fifth and last pentacle of venus. when it is only showed unto any person soever, it inciteth and exciteth wonderfully unto love. editor s note. around the central square are the names elohim, el gebil, and two other names which i cannot decipher, and have, therefore, given them as they stand. the characters are those of the "passing of the river" the surrounding versicle is from psalm xxii. 14

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

netary hours, and what spirits belong to every degree, of the signs, and planets in the signs. called the pauline art, etc (4) the fourth part of this book is called almadel or solomon, which containeth those spirits which govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and to be sought for by divine seeking, etc, and are called theurgia (5) the fifth part is a book of orations and prayers that wise solomon used upon the altar in the temple. the which is called ars nova, which was revealed unto solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his

or the art almadel of solomon, concerneth those spirits which be set over the quaternary of the altitudes. these two last mentioned books, the art pauline and the art almadel, do relate unto good spirits alone, whose knowledge is to be obtained through seeking unto the divine. these two books be also classed together under the name of the first and second parts of the book theurgia of solomon (5) the fifth book of the lemegeton is one of prayers and orations. the which solomon the wise did use upon the altar in the temple. and the titles hereof be ars nova, the new art, and ars notaria, the notary art. the which was revealed to him by michael, that holy angel of god, in thunder and in lightning, and he further did receive by the aforesaid angel certain notes written by the hand of god, wit

ts do belong to every degree of the signs, and of the planets in the signs. this is called the pauline art, etc (4) the fourth part of this book is called almadel of solomon, the which containeth those spirits which do govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and are called theurgia, and are to be sought for by divine seeking, etc (5) the fifth part is a book of orations and prayers which wise solomon did use upon the altar in the temple. the which is called ars nova, the which was revealed to solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtaine

eat marquis. he appeareth in the form of a little horse or ass, and then into human shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is a great president, and appeareth at first in the form of a great lion, but afterwards, at the request of the master, he putteth on human shape. he answereth truly of things hidden or secret. he causeth diseases and cureth them. again, he giveth great wisdom and knowledge in mechanical arts; and can change men into other shapes. he governeth 36 legions of spirits

MICHAEL WYNN THE SOUL TRAVELERS

, after doing this ritual, you feel sick desist from further invocations. instructions: you will be visualizing 5 of your chakra points. you will imagine each as a soccerball-sized sphere becoming increasing bright and energized. the first chakra point is just above the head, the second in the throat, the third at the center of the chest (level with the heart, the fourth is located in pelvis, and the fifth at the soles of the feet. while imagining each chakra point becoming energized, the name of god associated with that chakra center must be vibrated. in order to vibrate a word, simply say it in the deepest voice possible, spending at last 3 seconds on each syllable. the vibrations of your voice should be felt in the throat, hands, and feet. while vibrating that chakra s name of god, imag

MICHAEL W FORD NOX UMBRA

grave-bed from which i rest by the third which is the name andar, being the bearer of cunning fire and blackened flame of ahrimanic sight, bring the shadow wisdom to i who seeks to immolate and become. by the fourth which is the name azi dahaka, a great dragon who long has slept in the blood rivers of az-umpesha, come now and guide the familiar of my arcane of desire to grow strong in my form by the fifth which is the name xaremiza-akhian-nas, grave haunting shade which drinks from those which trespass our guarded path, emerge and protect my circle of essence. by the sixth which is the name khesut-nomida being that which wanders the desert under the shadow of cain, seek now our coven of being, we who drink of the dual ecstasies of the empyrean and infernal meeting of spirts. by the sevent

MORALS AND DOGMA

a mason will give his vote and influence, in politics and business, to the less qualified profane in preference to the better qualified mason. one will take an oath to oppose any unlawful usurpation of power, and then become the ready and even eager instrument of a usurper. another will call one "brother" and then play toward him the part of judas iscariot, or strike him, as joab did abner, under the fifth rib, with a lie whose authorship is not to be traced. masonry does not change human nature, and cannot make honest men out of born knaves. while you are still engaged in preparation, and in accumulating principles for future use, do not forget the words of the apostle james "for if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass, f

tars. the first gate says celsus, was that of saturn, and of lead, by the heavy nature whereof his dull slow progress was symbolized. the second, of tin, was that of venus, symbolizing her soft splendor and easy flexibility. the third, of brass, was that of jupiter, emblem of his solidity and dry nature. the fourth, of iron, was that of mercury, expressing his indefatigable activity and sagacity. the fifth, of copper, was that of mars, expressive of his inequalities and variable nature. the sixth, of silver, was that of the moon: and the seventh, of gold, that of the sun. this order is not the real order of these planets; but a mysterious one, like that of the days of the week consecrated to them, commencing with saturday, and _retrograding_ to sunday. it was dictated, celsus says, by cert

ession the mystic wreath of flowers, representing that which proserpine dropped when seized by pluto, and the crown of ariadne in the heavens. it was borne on a triumphal car drawn by oxen; and women followed bearing mystic chests or boxes, wrapped with purple cloths, containing grains of sesame, pyramidal biscuits, salt, pomegranates and the mysterious serpent, and perhaps the mystic phallus. on the fifth was the superb procession of torches, commemorative of the search for proserpine by ceres; the initiates marching by trios, and each bearing a torch; while at the head of the procession marched the dadoukos. the sixth was consecrated to iakchos, the young light-god, son of ceres, reared in the sanctuaries and bearing the torch of the sun-god. the chorus in aristophanes terms him the lumi

paranatellons in part of this sign, and in part of virgo. isis suckled the child, not at her breast, but with the end of her finger, at night. she burned all the mortal parts of its body, and then, taking the shape of a swallow, she flew to the great column of the palace, made of the tamarisk-tree that grew up round the coffin containing the body of osiris, and within which it was still enclosed. the fifth full moon occurred in virgo, the true image of isis, and which eratosthenes calls by that name. it pictured a woman suckling an infant, the son of isis, born near the winter solstice. this sign has for paranatellons the mast of the celestial ship, and the swallow-tailed fish or swallow above it, and a portion of perseus, son-in-law of the king of ethiopia. isis, having recovered the sacr

hich his will did not create; but which it executes and promulgates, as _our_ will proclaims and promulgates and executes the idea of the good which is in us. he has given us the law of truth and justice; but he has not arbitrarily instituted that law. justice is inherent in his will, because it is contained in his intelligence and wisdom, in his very nature and most intimate essence _qu_ what is the fifth great truth in masonry _ans_ there is an essential distinction between good and evil, what is just and what is unjust; and to this distinction is attached, for every intelligent and free creature, the absolute obligation of conforming to what is good and just. man is an intelligent and free being--free, because he is conscious that it is his duty, and because it is _made_ his duty, to ob

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

fourth sphere. this is the sphere of water. see it as clearly as you can. speak the fourth sacred name of power: shadai el chai. repeat three times. you will experience a pleasant sensation in your pelvic region. complete this part of the ritual by extending the shaft of white light to your feet, where a fifth sphere is visualized. this is the sphere of earth. see it as clearly as you can. speak the fifth sacred name of power: adonai elohim. repeat three times. the image you have in your mind s eye should be a shaft of fiery white light running from your head to your toes, inside your body, studded with five gigantic, brilliant white gems three along the center and one at each end. you will now experience the power of the spheres physically. a great calmness will surge through your mind

e power of those adepts, and the still greater powers of the cabala. the correct phonetic pronunciation of those names is as follows: the first sacred name of power is pronounced: eh-he-yeh. the second sacred name of power is pronounced: yeh-ho-vo el-ohheem. the third sacred name of power is pronounced: yeh-ho-vo el-oh-ah vay-dah-ass. the fourth sacred name of power is pronounced: shad-ay el-kay. the fifth sacred name of power is pronounced: ah-doh-nay el-ohheem< practice each name a few times until you can say it clearly, firmly and decisively. you are using the raw magic power of higher spiritual forces to shape your future. the middle pillar circulation ritual breathe deeply and bring your attention to the sphere of spirit above your head. as you exhale slowly, pretend that a liquid str

another sphere of power. speak the third magic word of power: ve geburah. the word of power is pronounced vay-gay-voo-ray. move your right hand across your body to touch your left shoulder, visualizing a second shaft of light passing through your body. speak the fourth magic word of power: ve gedulah. the word of power is pronounced vay-gay-doo-lah. clasp both hands in front of your chest. speak the fifth magic word of power le olahim. amen. the words of power are pronounced lay-oh-lahm-amen. this completes the ritual and you can rest easy that nothing evil can come anywhere near you, and that all is good and positive around you. the flaming pentagram< perform the whole of the cabalistic cross ritual. with your left hand at your side, stretch out your right hand with the first and second

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

he persecution of christians, constantine declared himself their protector. after his victory over his rival, licinus, he himself converted to christianity, which he made the state religion. during the next century christianity spread throughout great britain and the scots and picts continued to harass the romans, who, finding themselves attacked from all sides, left this land at the beginning of the fifth century. at this same time, almost the whole of europe succumbed to the attacks of barbarians. 2 the collegia and the barbarian invasions what happened to the collegia, particularly the organization of builders, when the western empire collapsed under repeated waves of invasion? the fate of roman institutions varied by region. obviously, they survived in those countries that were not occ

would remain visigothic for two more centuries. despite clovis's victory, the breviary of alaric continued to be applied. its clauses remained in practice and contributed to the formation of the law set down in central france, where it supplanted the lex romana burgundionum. the province of auvergne remained the most roman in tradition. for centuries it had been the religious center of gaul. from the fifth the collegia and the barbarian invasions 21 century on, churches (several of which are noteworthy) multiplied there under the influence of christianity. the visigoths, who were in the narbonnaise from 413 or 414, did not succeed in conquering auvergne until 475, by which time they had become more than half romanized. the franks did not become masters of this area until the expedition of

legends in france and england have it and as we shall see, played a prominent role in the formation of freemasonry. it is necessary, however, to stress that gallo-roman and goth art of that time had evolved. the basilicas of gaul did in fact differ from those of rome in that goths and visigoths introduced eastern influences, particularly those from egypt, palestine, syria, and sassanid persia. in the fifth and sixth centuries the whole of gaul was penetrated by asia. the gauls were in constant relation with the remote orient that fascinated them so much. the eastern monasteries then enjoyed a singular power of seduction. honorat had lived with the cenobites of the east before gathering his first disciples together on the isle of the lerins. we might conjecture that certain architectural fo

art, a synthesis of greco-latin art and the teachings of asia minor, egypt, and syria, which themselves were descended from persia. the same synthesis that took place in art and architecture also affected philosophy. under the influence of the collegia, byzantine art spread throughout the empire. there was an asia minor school of byzantine art (the churches of ephesus, sardes, and philadelphia in the fifth century, a syrian byzantine art (the cathedrals of basra and ezra in the sixth century, and a byzantine art of egypt. the most powerful marvel of this architecture is santa sophia of constantinople, which was built from 532 to 537 by anthenius of tralles and isidorus of miletus. never had the genius of rome and the east been combined in a more amazing and harmonious whole. byzantine buil

ritable school of architecture took form in lombardy, with its principal constructions existing in como, milan, pavia, and parma. it was a singularly influential force. the rhine school owes much to it (spire, worms, mayence) and its influence can likewise be seen in france in the areas of upper provence and languedoc the structures of this lombard school betrayed for a long time its imitation of the fifth-century latin basilica. the lessons of byzantine architecture, however, although close at hand, did not make themselves felt in lombard construction; the political separation between the barbarous world of the lombards and the byzantine world of venice and ravenna was simply too great. but at the end of the eleventh and throughout the twelfth centuries there appeared vaulting that, unlik

NECRONOMICON ALAZIF

doors. earth's gods revel where others once walked in mystic timeless halls, which some have glimpst in sleeps dim vault through strange and sightless eyes. to call forth yog-sothoth for yog-sothoth is the gate. he knoweth where the old ones came forth in times past and where they came forth again when the cycle returneth when thou would call forth yog-sothoth thou must waite until the sun is in the fifth house with al azif page 10 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 saturn in trine. then enter within the stones and draw about thee the circle of evocation tracing the figurines with the mystic scimitar of barzai. circumambulate thrice widdershins and turning thy face to the south intone the conjuration that openeth the gate: ye conjuration o thou t

ions bow before him and he teacheth the mysteries of the sea. the third is called sytry, who taketh the form of a great prince. he hath sixty legions and telleth the secrets of time yet to come. eligor is the fourth spirit; he appeareth like a red man with a crown of iron upon his head. he commandeth likewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the fifth spirit is called durson and hath with him twenty-two familiar demons and appeareth like a raven. he can reveal all occult secrets and tell of past times. the sixth is vual his form is of a dark cloud and he teacheth all manner of ancient tongues. the seventh is scor, who appeareth like a white snake, he bringeth money at your command. algor is the eighth spirit, he appeareth in the liken

ONYX TABLET OF SET

status. also, you must inform him of all changes in your name or address. the block checked at the beginning of this letter shows whether you must file form 990, return of organization exempt from income tax. if the yes box is checked, you are required to file form 990 only if your gross receipts each year are normally more than $5,000. if a return is required, it must be filed by the 15th day of the fifth month after the end of your annual accounting period. the law imposes a penalty of $10 a day, up to a maximum of $5,000, for failure to file the return on time. you are not required to file federal income tax returns unless you are subject to the tax on unrelated business income under section 511 of the code. if you are subject to this tax, you must file an income tax return on form 900

have you believe- there is a tendency to throw away logic and reason, and obsess on bizarre explanations of the world, whether it manifests as an over-interest in conspiracies, ufos, or diet fads. however in some lucky few the powers of skepticism and their daemonic selves are balanced so that they can find a school. those lost at this level of shock spend their days tearing at the social fabric. the fifth stage is the school. a school consists of four elements. first it must have a consistent metaphysics, that is to say, a system of thought that contains ethics, ontology, epistemology, and praxis. second it must have teachers, living men and women who have bettered themselves by applying the school's ideas in a variety of real-life circumstances, and whose struggles must be similar to the

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ear. it presupposes what the writer mircea eliade called the myth of the eternal return. it is set in motion by a particular event in egypt, the call of the benu bird as it alighted upon the first land. it will come to an end eventually, and the cycle of creation will begin again. the mythology of the aztec and maya, and of native american nations such as the navajo, describes this world as being the fifth one. for the navajo, the first four worlds were beneath this one, from which humanity climbed up in the myth of the emergence. for the aztec, four suns had shone on previous creations before this, the world of the sun nahui ollin, which is blown across the sky by the breath of the god quetzalcoatl. the maya believed that this current cycle of creation began on august 13, 3114 bce. althou

of africa tend, like olorun, to withdraw from their creation leaving the main work to their successors. in the original myth preserved by the priests of the fon skycult, it is the androgynous deity the eternal wheel of time this aztec calendar stone, found beneath the central plaza of mexico city, is a wheel of time commemorating the five world creations, of which the latest is the current world. the fifth sun, nahui ollin, was made by the gods at teotihuacan (just north of modern mexico city, which was also the birthplace of the gods themselves. the stone is not a fully-functioning calendar; the complex aztec calendar was based on a 52-year cycle known as the calendar round, which reconciled the concurrent 260-day and 365-day years. noah and the flood noah s ark rides the flood after the

s hoped to be reborn to live a new life in the field of reeds, which was a perfected version of the egypt they knew. they were sustained triptolemus, culture hero triptolemus, who taught mankind how to use the plow, stands between the two goddesses of the eleusinian mysteries, demeter, and persephone. demeter is handing him a golden ear of grain (now lost. this marble relief of the second half of the fifth century bc was found at eleusis, probably in the temple of triptolemus. the hero heracles this greek vase shows heracles killing the stymphalian birds, the sixth of his 12 labors (see pp. 50-51) in which he killed or captured several ogres and monsters. before performing the last of his labors heracles had to be initiated into the eleusinian mysteries. on his death, he ascended to olympu

swore revenge if anyone tried to steal her away from her chosen husband. helen married king menelaus, and when she was abducted by the trojan prince paris (see pp. 62 63, her suitors kept their promise and laid siege to troy. after their death, the dioscuri acquired a semidivinity and were venerated as the twin or gemini constellation. they were especially important to the spartans, and later, in the fifth century bce, to the romans. heroic divinities, who in life had been involved in many battles and adventures, the romans believed that they helped them on the battlefield. columbines underfoot grow purple columbines representing resolution, or a desire to win. they may refer to zeus determination to make love to leda. the latin name for columbine is aquilegia, from the latin for eagle. it

as great romans, including romulus and the roman emperors. this bronze statue used to stand on the capitoline hill in rome, where romulus saw the 12 vultures and began to make the city boundaries. it shows romulus and remus being suckled by the she-wolf. wolves were said to have connections with the god of war, so it is possible he sent her purposefully to rescue his children. the wolf dates from the fifth century bce but the children are later additions. she-wolf romulus and remus the norse gods 68 the norse gods o din the chief god, or all-father of the norse gods and his brothers, vili and ve, created the world from the body of the first living creature, the frost giant ymir, whom they killed. ymir had come into being when the fiery sparks of the hot, southern land of muspell had met wi

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

greater degree than the excitement of the previous levels (however, this is not an arousal of actual g-dliness, in which the heart actually "feels" the g-dliness. here, we are dealing with levels of arousal of the natural, animalistic soul. when g-dliness itself is felt by the heart, it is a level of arousal of the divine soul rather than the animal soul. moreover, that level is higher than even the fifth and highest level of the natural, animalistic soul, as will be explained) now, it is stated about this level "you shall love the l-rd your g-d with all your heart" the word "your heart levavecha" is written with two letters veit. the sages teach that this means the one must serve g-d with both his divine soul and his animalistic soul. the animal soul too, must love g-d. this is to say th

t this level, a person literally sees g-dliness itself and the truth of existence, that there is nothing besides g-d. this causes a total sublimation of his very existence as an automatic result of "seeing" the truth of g-d s existence as the "true something (the difference between these two levels is the difference between how chochmah comes downward as opposed to how chochmah relates upward) 5) the fifth level is the aspect of the simple and essential yechidah of the soul itself. this is a simple and essential pleasure which is higher than the aspect of a composite pleasure. for this reason it is even higher than the koach hamaskil (the power of conceptualization of chochmah) of the previous level (this is as explained in part one regarding the difference between the inner keter of atzil

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

it. hadad died. gand samlah from masreikah ruled in his place. samlah died. gand shaul from rechovot hanahar ruled in his place. shaul died. gand ba fal chanan ben achbor ruled in his place. ba fal chanan ben achbor died. gand hadar ruled in his place, and the name of his city was pa fu. and his wife fs name was meheitavel bat matreid bat mei zehav. h1 we continue with the arizal fs exposition of the fifth king. the fifth king was samlah from masreikah. malchut of [the evil] z feir anpin is close to yesod, and is called gskirt h [simlah, as in the verse, gand a skirt sullied with blood, h2 this being a manifestation of strict judgment. samlah is spelled the same way as simlah (sin-mem-lamed-hei. the verse quoted comes from isaiah fs description of a typical battle, in which the skirts of t

rom the first to the second heaven when he killed his brother, abel. the generation of enoch caused the divine presence to ascend to the third heaven when they introduced idolatry into the world. the generation of the flood caused the divine presence to ascend to the fourth heaven because of their social and sexual sins. the generation of the tower of babel caused the divine presence to ascend to the fifth heaven by declaring war on g-d. the generation of sodom caused the divine presence to ascend to the sixth heaven by their social sins. the egyptians of abraham fs generation caused the divine presence to ascend to the seventh heaven. the [souls of the] jews of the generation that was in exile in egypt were derived from the drops of semen that adam emitted during the 130 years [he was sep

ot with havayah, g-d above nature. with the yud [of his name, whose numerical value is 10, he struck him with ten plagues. he began with that which made him into the head.the nile.and changed it into blood. corresponding to the first hei [of the name havayah, whose numerical value is 5, he said, gbehold, the hand of g-d [is upon your cattle c, h8 [the hand] comprising five fingers. pestilence was the fifth plague. regarding the hand [rabbi yosi the galilean] said,9 gwith how many [plagues] were [the egyptians] struck by [g-d fs] finger? ten plagues [thus, you must conclude that in egypt they were struck by ten plagues] h.this is because the finger forms one yud, representing ten plagues. gand at the sea they were struck with 50 plagues h.corresponding to the first hei [of the name havayah

uel 23:1. 6 menachot 43b; bamidbar rabbah 18:21. the arizal on parashat chukat 611 gevurah is associated with fire. severe judgment is the fire or evil enthusiasm of righteous indignation. this fire must be subsumed within holy fire, i.e, enthusiasm for holiness. after it has been burnt, its holy [source] is left, i.e, one-fifth, namely malchut, which is referred to by the letter hei, alluding to the fifth of the [five states of] severity. malchut is the source of these states of severity, as we have said. the fact that malchut is represented by the hei, whose numerical value is 5, indicates that malchut is one-fifth of these fallen five states of severity, i.e, their root in holiness. the heifer is then called gashes. h for these 280 [par] states of gevurah become all included in just 1

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

system, is group practice necessary for their enactment. all magic must ultimately take place in the psyche of the student. there are existing golden dawn lodges, and lodges and study groups of other organizations teaching ceremonial magic. often the most practical way to make contact with a group is by placing an advertisement in a local new age or occult tabloid or magazine. xii introduction to the fifth edition "inheritor of a dying world, we call thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light. long hast thou dwelt in darkness- quit the night and seek the day" with these poetic and deeply symbolic words, the three principal officers in the neophyte grade ceremony ritually bring the candidate into the order of the golden dawn as well as to the

given to these sephiroth as expressing the type of their operation kether is spirit, chokmah refers to the zodiac, and binah is attributed to saturn <26> the fourth sephirah is chesed, meaning grace or mercy; also gedulah is its other name, meaning greatness, and to it is referred the astrological quality called jupiter. its concept is one of construction, expansion and solidification. geburah is the fifth enumeration, power of might, and it is a symbol of creative power and force. its planetary attribution is mars, its quality being that destructive force which demolishes all forms and ideas when their term of usefulness and healthy life is done. it symbolises not so much a fixed state of things, as an act, a further passage and transition of potentiality into actuality. six is the harmon

existed from time immemorial, and that the rites were practised, and the wisdom taught, in egypt, eleusis, samothrace, persia, chaldea and india, and in far more ancient lands. the story of the introduction of these mysteries into mediaeval europe has thus been handed down to us. in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a cloister where he learned both greek and latin. while yet a youth he accompanied a certain brother p. a. l on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of <217> the order which was called in the hebrew tongue "damkar (13bf, that is "the blood of the lamb" there he was duly

4th sephirah, and among the planets to jupiter. and as representing the four ele- the pentagon ments, it represents their ultimation in the spirit material form. the pentangle can be traced in two ways: reflected from every second point, air wfrohmen e ivt iesr cya tlhleidrd th peo pinetn wtahgoen ;i at insd c raellfeledc ttheed 0 geburah 72' 72' pentagram. the pentangle as a whole is referred to the fifth sephirah, geburah. earth fire 72' polygons and polygrams the pentagon naturally represents the the pentagram power of the pentad, operating in nature by the dispersal of the spirit and the four elements through it. the pentagram with a single point- eagle upwards is called the "sign of the microcosm" and is a good symbol, representing man with his arms and legs extended adoring his creat

he course of nature. but a yogi commands nature. he turns everythmg into his own way. rules for this will be given in the prop er place. course of the tattwas for five gharis, as we have above said, the breath flows through our nostrils. in these 5 gharis, or two hour periods, the tattwas have their course. in the first we have akasa, in the second vayu, in the third tejas, in the fourth apas, in the fifth prithivi. thus in one night and day, or 60 gharis, we have twelve courses of these 5 tattwas each remaining one ghari and returning again in two hours. there are again further five subdivisions of each tattwa in a ghari. thus, akawa is subdivided into akas-akasa; akas-vayu; akas- tejas; akas-apas; alas-prithivi- and similarly with the other four. how to know which of the tattwas is at a

REGARDIE TALISMANS

that all numbers from one to nine are used and arranged so that the columns add up to 15 each way, and three columns together total 45. the square of jupiter, the planet attributed to the fourth sephirah of chesed, has sides of four divisions, or 4x4, resulting in 16 individual units, each line adding up to 34, of which the grand total is 136. here is an example of the square of mars representing the fifth sephirah of geburah. each side has 5 units for a total of 25 squares with each line both sideways and up and down counting 65, the total being 325. similarly the four several numbers of the sun are 6, 36, 111, and 666. the planet venus equals 7, 49, 175, and 1225. the planet mercury is represented by the numbers 8, 64, 260, and 2080. the moon or luna has the numbers 9, 81, 369, and 3321

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

with a trustworthy person, who, however, proved nervous at the last moment, and, as the triad or unity is indispensable for magical rites, i was left to my own resources. the cabinet prepared for the evocation was situated in a turret; it contained four concave mirrors and a species of altar having a white marble top, encircled by a chain of magnetized iron. the sign of the pentagram, as given in the fifth chapter of this work, was graven and gilded on the white marble surface; it was inscribed also in various colours upon a new white lambskin stretched beneath the altar. in the middle of the marble table there was a small 1 copper chafing-dish, containing charcoal of alder and laurel wood; another chaf66 the doctrine of transcendental magic ing-dish was set before me on a tripod. i was cl

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

procally of the other hand. this must be borne in mind when making magnetic passes, if we seek to govern the whole organism and bind all members by their proper chains of analogy and natural sympathy. similar knowledge is required for the use of the pentagram in the conjuration of spirits, and in the evocation of forms errant in the astral light, vulgarly called necromancy, as we shall explain in the fifth chapter of this gritual h. but it is well to observe here that every action promotes a reaction, and that in magnetizing others, or influencing them magically, we establish between them and ourselves a current of contrary but analogous influence which may subject us to them instead of subjecting them to us, as happens frequently enough in those operations which have the sympathy of love

pecial characters of all days of the moon, distinguished by the twentytwo tarot keys and by the signs of the seven planets. 1. the juggler, or magus. the first day of the moon is that of the creation of the moon itself. this day is consecrated to mental enterprises and should be favourable for opportune innovations. 2. pope joan, or occult science. the second day, the genius of which enediel, was the fifth of creation, for the moon was made on the fourth day. the birds and fishes, created on this day, are living hieroglyphs of magical analogies and of the universal doctrine of hermes. the water and air, which were filled thereby with forms of the word, are elementary figures of the mercury of the sages, that is, of intelligence and speech. this day is propitious to revelations, initiations

was that of man's creation. so is the moon called the mother in kabalah, when it is represented in association with the number 3. this day is favourable to generation and generally to all productions, whether of body or mind. 4. the emperor, or ruler. the fourth day is baleful: it was that of the birth of cain; but it is favourable to unjust and tyrannical enterprises. 5. the pope, or hierophant. the fifth day is fortunate; it was that of the birth of abel. 6. the lover, or liberty. the sixth day is a day of pride; it was that of the birth of lamech, who said unto his wives: gi have slain a man to my wounding, and a young man to my hurt. if cain shall be avenged sevenfold, truly lamech seventy and sevenfold. h this day is propitious for conspiracies and rebellions. 7. the chariot. on the s

RUBY TABLET OF SET

created thy power to behold the master of the world of horrors, who giveth to thee substance of being and the knowledge of the nine angles. h gfrom the fourth angle is the ram of the sun, who brought thy selves to be, who endureth upon the world of horrors and proclaimeth the time that was, the time that is, and the time that shall be, and whose name is the brilliance of the nine angles. h gfrom the fifth angle are the hornless ones, who raise the temple of the five trihedrons unto the daemons of creation, whose seal is at once four and five and nine. h gfrom the sixth angle is the sleep of the daemons in symmetry, which vanquisheth the five but shall not prevail against the four and the nine. h gfrom the seventh angle is the ruin of symmetry and the awakening of the daemons, for the four

njoy all things of sense and rapture: fear not that any god shall deny thee for this. here the random volatility of the harwer-neter is shown at its most extreme. it may well be one of the greater tragedies of the aon of horus that crowley did not recognize the fourth sentence of this verse as being an abrupt rejection of the disordered thoughts of the first three. this rejection is emphasized by the fifth and sixth sentences, which encourage him to strengthen, not impair his sensory powers. 23. i am alone: there is no god where i am. the conceptual separation of harwer from nuit is absolute; the two neteru are mutually exclusive. 24. behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds o

s classification: v2- a16.22- 1 author: michael a. aquino iv date: transcribed year ix html revision: september 3, 1998 ce subject: church of satan reading list: act was my true redemption and victory. do you wonder that i so cherish irony? it has become the most reliable of all my oracles. much was spoken of the ways and wishes of hell in our diabolicon- that which was brought forth from asia in the fifth year of my age. yet the diabolicon warranted a certain obscurity of its own nonetheless. the method of its transmission was crude- the agent as yet untouched by the knowledge of my priesthood. only the eyes of him whom i had fashioned as a magus looked and saw. even so i set for him many tasks before i should again speak in this way. hear, my anointed man, in whose mortal flesh i, satan

all other gods of all other times and nations have been created by men. this you know from the first part of my word, and from my manifest semblance, which alone is not of earth. known as the hebrew satan, i chose to bring forth a magus, according to the fashion of my word. he was charged to form a church of satan, that i might easily touch the minds of men in this image they had cast for me. in the fifth year of the church of satan, i gave to this magus my diabolicon, that he might know the truth of my ancient gift to mankind, clothed though it might be in the myths of the hebrews. even you, who delivered the diabolicon from asia, did not know it for what it was. but he that i had fashioned a magus knew, and he thought often of the diabolicon as he guided the church of satan. upon the ni

ofar as he is a remarkable individual in legend. described in the old testament as the seventh master of the world after adam, enoch is the hebrew equivalent of the phoenician cadmus, the greek hermes, and the egyptian thoth. as such he is the reputed author of the tarot, the cabala, the emerald tablet of thoth, and the apocryphal book of enoch. he receives only a brief mention in "genesis, where the fifth chapter recounts "and enoch lived sixty and five years, and begat methuselah: and enoch walked with god after he begat methuselah three hundred years, and begat sons and daughters: and all the days of enoch were three hundred sixty and five years: and enoch walked with god: and he was not; for god took him" the book of enoch comprises a part of what is generally called apocalyptic litera

SABBATIC KABALA OF THE CROOKED PATH

is reflected in the tetragrammaton of the four sacred letters of the name of god. this discussion will remain hinted towards in favour of a short exposition of the components of the vessel, or rather the kind of fuels necessary to effectuate the occult arte in the hand of the divine artist. firstly the elements are represented through this four-fold exposition, when properly adjusted it construct the fifth from the mage, who then becomes the sum of the four into the fifth and the one. therefore this cell acts as the window, in accordance with the symbolism in the fifth letter heh. properly enough heh is also connected to the star or the pentalpha. the sexual suggestions of the procedures to follow in the conjuration of this aat is evident and refers to the various modes of sexual congress

SALMANRUSHDIE THESATANICVERSES

gers were appalled "no, it can't be" they pleaded "bibiji, forgive us" it was the first time they had used the name of the longago saint to describe the girl who was leading them with an absolutism that had begun to frighten them as much as it impressed. after her speech the sarpanch and mirza saeed were left alone in the station wagon "second round to the archangel" mirza saeed thought. o o o by the fifth week the health of most of the older pilgrims had deteriorated sharply, food supplies were running low, water was hard to find, and the children's tear ducts were dry. the vulture herds were never far away. as the pilgrims left behind the rural areas and came towards more densely populated zones, the level of harassment increased. the long--distance buses and trucks often refused to devi

s, whose motto was creativity and sinceriety, sided with mirza saeed. as a devout follower of the goddess lakshmi, whose face was so perplexingly also ayesha's, he felt unable to participate in the coming hostilities on either side "i am a weak fellow" he confessed to saeed "i have loved miss ayesha, and a man should fight for what he loves; but, what to do, i require neutral status" srinivas was the fifth member of the renegade society in the mercedes--benz, and now mrs. qureishi had no option but to share the back seat with a common man. srinivas greeted her unhappily, and, seeing her bounce grumpily along the seat away from him, attempted to placate "please to accept a token of my esteem- and produced, from an inside pocket, a family planning doll. that night the deserters remained in t

SATANGEL

derworld and founder of the great order of the fly. the grand grimoire and grimorium verum have him as the prince of hell. corresponds to chokmah. behemoth (hebrew behema, meaning animal. apocalyptic beast of jewish eschatology. identified in the middle ages with satan. a designation of the hippopotamus (job 40. may also appear as an elephant, crocodile or whale, and was created with leviathan on the fifth day. the devil s cup bearer, patron devil of gluttony and despair, who presides over the feasts of hell, entertaining its denizens with songs and plays. creates chaos and discord amongst mortals. beleth (goetia, 13th spirit. king commanding 85 legions. formerly of the angelic order of powers. rides a pale horse, and is announced by a blare of trumpets. a governor of hell, presiding over

esence. leraikha, leraje, leraie (goetia, 14th spirit. marquis commanding 30 legions. appears as an archer dressed all in green. causes battles and contests, festers arrow wounds. leviathan, livjatan (phoenician. who is a form of the devil in apocalyptic christianity, monstrous she-dragon of chaos (psalm 74:14, the crooked serpent (isiah 27:1. admiral of the devil s navy. created with behemoth on the fifth day. on judgement day, all but the saved will be swallowed by leviathan. lilin (aramaic. succubi spawn of lilith, one of four classes of spirits, the others being mazziqin, ruachin, and shedim. lilith (aramaic. mother of the lilim and all succubi, nocturnal sexual vampire, mother of *cain, first wife of adam. the screech owl (isiah 34:14. whose cult spread from palestine to greece, where

elf-identification with this power, the sorcerer establishes their dominance. the second is a call and recognition of the blood lineage; through the power of lust we are continued. the third identifies the aims of the black magician in achieving dominance and superiority over mankind; a statement of spiritual elitism. the fourth calls out to the sons of pleasure, and bids them to visit the earth. the fifth is a call to the mysteries; the seeking of illumination. the sixth key invokes the power of the luciferian mystery. the seventh is a charge and celebration of glamour and sexuality. the eighth concerns the coming of the new aeon; black magick as a confrontational and subversive path to be effective in the entire circle of our existence. the ninth concerns the hedonistic indulgence of min

3arise 4ye sons of pleasure 5and visit the earth: 1chis ta l-o 2cla 3torzu 4nor-quasahi 5od f caosga 1for i am the lord 2your god 3which is 4and liveth for ever. 1bagle zire 2mad 3ds i 4od apila. 1in the name of the creator, 2move and 3show yourselves 1do-o-a-lp qaal 2zacar od 3zamran 1as pleasant deliverers 2that you may praise him 3amongst 1obelisong 2rest-el 3aaf 1the sons of men. 1nor-molap. the fifth key 1the mighty sounds 2have entered 3into the third angle 4and 1sapah 2zimii 3d u-i-v 4od 1are become 2as olives 3in the olive mount 4looking with gladness 1noas 2ta qanis 3adroch 4dorphal 1upon the earth 2and 3dwelling in 4the brightness of the heavens 1caosg 2od 3faonts 4piripsol 1as continual comforters. 2unto whom 3i fastened 4pilllars of gladness 1ta blior 2casarm 3a-m-ipzi 4nazart

SATANIC BIBLE

ea i. invocation to satan ii. the infernal names iii. invocation employed towards the conjuration of lust iv. invocation employed towards the conjuration of destruction v. invocation employed towards the conjuration of compassion vi. the enochian keys and the enochian language (the nineteen keys will be listed here in chronological order) the first key the second key] the third key the fourth key the fifth key the sixth key the seventh key the eighth key the ninth key the tenth key the eleventh key the twelfth key the thirteenth key the fourteenth key the fifteenth key the sixteenth key the seventeenth key the eighteenth key the nineteenth key introduction burton h. wolfe on a winter's evening in 1967, i drove crosstown in san fransisco to hear anton szandor lavey lecture at an open meetin

umbered, but one; in whom the second beginnings of things are and wax strong, successively adding the numbers of time, and their powers doth stand as the first of the nine! arise, you sons of pleasure, and visit the earth; for i am the lord, your god, which is and liveth forever! in the name of satan, move, and show yourselves as pleasant deliverers, that you may praise him among the sons of men! the fifth key the fifth enochian key affirms the satanic placing of traditional priests and wizards upon the earth for the purpose of misdirection (enochian) sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripesol ta-be-liore. casareme a-me-ipezodi na-zodaretahe afa; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe el ta-vi-vau; o

SATANIC RITUALS

ngdom and the power and the glory forever! deacon and subdeacon: and let reason rule the earth. celebrant: deliver us, o mighty satan, from all past error and delusion, that, having set our foot upon the path of darkness and vowed ourselves to thy service, we may not weaken in our resolve, but with thy assistance, grow in wisdom and strength. deacon and subdeacon: shemhamforash [celebrant recites the fifth enochian key from the satanic bible] the repudiation and denunciation [the celebrant takes the wafer into his hands, extends it before him, and turns to face the assembled company, saying the following] celebrant: ecce corpus jesu christi, dominus humilim et rex servorum [the celebrant raises the wafer to the baphomet. he continues in great anger] celebrant: et toi, toi, qu'en ma qualit

is would correspond to the thirty-fourth degree of freemasonry, if such a grade existed. the present scottish rite ends at the thirtysecond degree (master of the royal secret, with an additional degree conferred under honorary circumstances. correspondingly exalted status is attained in york rite masonry at its tenth grade, which carries the title of knight templar. the original templars' rite of the fifth degree symbolically guided the candidate through the devil's pass in the mountains separating the east from the west (the yezidi domain. at the fork of the trail the candidate would make an important decision: either to retain his present identity, or strike out on the left-hand path to schamballah, where he might dwell in satan's household, having rejected the foibles and hypocrisies of

si'n si-r'a s'alk d'hu'h-uye rohz. from the fourth angle is the ram of the sun, who brought thy selves to be, who endureth upon the world of horrors and proclaimeth the time that was, the time that is, and the time that shall be; and whose name is the brilliance of the nine angles. v'cvye vuy-kn kh'ren-i kyl-d zhem'n lyz-naa mnaa r'cvyev'y-kre z'j-m'h gryn-h'y d'yn'khe cyvaal'k h'y-cvy-rohz. from the fifth angle are the hornless ones, who raise the temple of the five trihedrons unto the daemons of creation, whose seal is at once four and five and nine. v'quar'n vuy-kn fha'gn z'j-m'h ki-dyus dyn-jn'ash cvy-knu ukr'n hy-rohz. from the sixth angle is the sleep of the daemons in symmetry, which doth vanquish the five but shall not prevail against the four and the nine. v'try'v vuy-kn djn'sh dy

SATANICON

entagonia. after lighting the first, he evokes: from the angle of satan, i conjure the fires of evil! after lighting the second, he evokes: from the angle of belial, i conjure the lands of evil! after lighting the third, he evokes: from the angle of leviathan, i conjure the seas of evil! after lighting the fourth, he evokes: from the angle of beelzebub, i conjure the skies of evil! after lighting the fifth, he evokes: from the angle of lucifer, i conjure the race of evil! the celebrant lights the candle of antichrist and intones: i conjure the will of the great beast antichrist! immediately following each of the six avocations, the celebrant tosses a small amount of conjuration saltes into the candle flames. 3 the celebrant (and all participants) drink from the chalice of change. 4 the cel

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

y, a nun adorned in habit and wimple and a naked female who serves as the altar and a congregation. the ritual begins with an invocation to the prince of darkness and his host of demons, followed by a renunciation of past allegiances and a dedication to satan-lucifer. the ritual progresses through the satanic offertory, canon and consecration of the host. the mass is completed with the recital of the fifth enochian key and the repudiation and denunciation, whereby the power and divinity of christ is denied and the power of satan is invoked to cause vengeance to christ and his host of angels. after this has been said the rite is concluded with the wafer which, having been consecrated by insertion into the vagina of the female altar, is then cast to the floor and trodden upon. the participan

, not+ bussos,bottom. in reference to satanic magic however it is considered to have a number of different meanings which are used by different groups. firstly the abyss is more commonly understood as being a reference to the satanic underworld wherein satan and his demonic army reside. this interpretation largely stems from christian sources, most especially revelations in the new testament 'and the fifth angel sounded, and i saw a star from heaven fallen unto the earth: and there was given to him the key to the pit of the abyss. and he opened the pit of the abyss; and there went up a smoke out of the furnace; and the sun and the air were darkened by reason of the smoke of the pit'(15) according to andrew collins, writing in the black alchemist (abc books. 1988, the friends of hekate and

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

d path. buddhism formalizes as a religion after the buddha s death his followers began to establish a formal structure for buddhism. the buddha did not leave any formal records of his teachings or appoint levels of leadership to his followers. as a result, there was the possibility that those who took up the buddha s teachings after his death could reinterpret his message. soon after his death in the fifth century bce, a council was called to establish a commonly agreed-upon version of the buddha s teachings and his rules for monks. those teachings and rules voted on by the monks became the basis for the central buddhist text, the pali canon, which was originally written on palm leaves. differences soon emerged, however, between a group of more traditional believers, called the school of t

dia, the religion gradually declined in popularity, with the majority of indians continuing to follow hindu traditions. after the death of ashoka, a new dynasty called the sunga (185 73 bce) came to power. the sunga dynasty persecuted (mistreated) buddhists, killing monks and destroying their monasteries. despite this treatment, the religion flourished and reached its greatest numbers in india by the fifth century ce. afterward, however, buddhism declined in the buddha s native land. following the muslim invasion of india in the twelfth century, buddhism in india virtually came to an end. by the late twentieth century less than 1 percent of indians were buddhists. buddhism becomes known in the west it was not until the nineteenth century that buddhism became well-known and understood in th

n and mercy, and wenshu, the bodhisattva of wisdom. mahayana buddhism is most commonly practiced in nepal, vietnam, korea, china, japan, tibet, and mongolia. it is followed by 56 percent of all buddhists, or about 185 million people. the third major school of buddhism, vajrayana, or diamond vehicle, is a sub-school of mahayana. it is sometimes called the tantric branch. vajrayana developed during the fifth and sixth centuries ce. its practices are intended to bring a person to quick enlightenment. its teachings are based on texts called tantras, which describe meditation and techniques for buddhist practice. some of these techniques include yoga (a physical and spiritual practice that can include holding difficult physical positions for some time, chanting or repetition of mantras, and the

into a single figure with three sides: the father (a creative side, son (the earthly part, and holy spirit (the supernatural, or spiritual, aspect. still, some believed that god the father was more powerful than the other two parts. councils in 325 and 381 decided that issue. they wrote the nicene creed, a statement of belief in one god with three aspects. the first monasteries are formed during the fifth to tenth centuries the monastic system arose. this development was prompted in part by early hermits who had escaped roman persecution by going off into the desert and living there in seclusion (alone. in this new system, a person could dedicate himself to a secluded and celibate (having no sexual relations) life of thinking about christ and the bible. these men were called monks. buildi

serve the traditions of the church. the orders kept the sacred texts in huge libraries and practiced the forms of religion and prayer as established by the early christians. the eastern orthodox church is established the two centers of christianity were rome and constantinople( present-day istanbul, turkey. these cities were also centers of the roman empire. with invasions from northern europe in the fifth century and the loss of political power, rome was placed in a much weaker position than constantinople, the eastern capital of the empire. there were divisions between the two seats of power. the church in rome by the end of the second century began using latin as the language of worship and in religious texts. the church in the east, however, still used greek. the bishop of rome became

SEPHER HA BAHIR

es through its tail. this is the gimel. 21. rabbi yochanan said: the angels were created on the second day. it is therefore written (psalm 104:3 "he rafters his upper chambers with water [he makes the clouds his chariot, he walks on the wings of the wind" it is then written (psalm 104:4 "he makes the winds his angels, his ministers from flaming fire [rabbi haninah said: the angels were created on the fifth day, as it is written (genesis 1:20 "and flying things shall fly upon the firmament of heaven" regarding the angels it is written (isaiah 6:2 "with two wings did they fly] rabbi levatas ben tavrus said: all agree, even rabbi yochanan, that the water already existed [on the first day. but it was on the second day that "he raftered his upper chambers with water [at that time he also create

en (isaiah 6:2 "with two wings did they fly] rabbi levatas ben tavrus said: all agree, even rabbi yochanan, that the water already existed [on the first day. but it was on the second day that "he raftered his upper chambers with water [at that time he also created] the one who "makes the clouds his chariot" and the one who "walks on the wings of the wind" but his messengers were not created until the fifth day. 22. all agree that none were created on the first day. it should therefore not be said that michael drew out the heaven at the south, and gabriel drew it out at the north, while god arranged things in the middle. it is thus written (isaiah 44:24 "i am god, i make all, i stretch out the heavens alone, the earth is spread out before me [even though we read the verse "from me (may- iti

e torah, engraved it with spirit, and with it made all forms. this is the meaning of the verse (1 samuel 2:2, there is no rock (tzur) like our god there is no former (tzayir) like our god. 144. these are three. what is the fourth? the fourth is (deuteronomy 33:21, the charity of god, his merit and his kindness (chesed) to all the world. this is the right hand of the blessed holy one. 145. what is the fifth? the fifth is the great fire of the blessed holy one> regarding this it is written (deuteronomy 18:16, let me see the great fire no more, lest i die. this is the left hand of the blessed holy one. what are they? they are the chaioth ha-qadesh and the holy seraphim, to their right and their left. they are the pleasant ones which ascend higher and higher, as it is written (ecclesiastes 5:7

SEPHER YETZIRAH WESTCOTT

; he crowned it, combined and formed with it the sun in the universe, the third day of the week, and the right nostril of man. he produced kaph, and referred it to life; he crowned it, combined and formed with it venus in the universe, the fourth day of the week, and the left eye of man. he produced peh, and referred it to power; he crowned it, combined and formed with it mercury in the universe, the fifth day of the week, and the left ear of man. he produced resh, and referred it to peace; he crowned it, combined and formed with it saturn in the universe, the sixth day of the week, and the left nostril of man. he produced tau, and referred it to beauty; he crowned it, combined and formed with it jupiter in the universe, the seventh day of the week, and the mouth of man. by these seven let

fih order: the angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions. 45. seraphim--virtues. 46. malakim--powers. 47. elohim--principalities. 48. beni elohim--angels. 49. cherubim--arch-angels. sixth order: the archetype 50. god. ain suph. he whom no mortal eye bath seen, and who has been known to jesus the messiah alone. note--the angels of the fifth or angelic world are arranged in very different order by various kabalistic rabbis. the thirty-two paths of wisdom translated from the hebrew text of joannes stephanus rittangelius, 1642: which is also to be found in the "oedipus aegyptiacus" of athanasius kircher, 1653 (these paragraphs are very obscure in meaning, and the hebrew text is probably very corrupt) the first path is called t

ator of faith, and its roots are amn; and it is the parent of faith, from which doth faith emanate. the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the primordial emanation. the highest crown (1) the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah (2) or intelligence which emanates from the primordial depths of wisdom or chokmah (3) the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with whic

SETH IN THE MAGICKAL TEXTS

prayer handed down in two recensions in the greek magical papyri (pgm i.195-222; iv.1167-1226. in these prayers, the celebrant identifies himself with adam, the first man, and prays to be restored to the original state from which he has fallen. e. peterson, to whom we are indebted for a penetrating analysis of the two prayers, connected the strange name of one of the prayers =u!tika (i.196, with the fifth hour of the day: in pgm iv.9, the time of the =u!tika is the fifth hour. according to iv.174ff, this is the hour when the sun is in zenith and the magician turns to his god typhon.6 the puzzling portrayal of seth-typhon as a sun god in greco-roman times remains to be fully accounted for,7 but that religio-historical problem lies outside the scope of this paper. 5 secret books 104f. alrea

SEVEN SHADES OF SOLITUDE

mity over the convocation of the visible and invisible, both inwardly and outwardly. the hermitage of the magister resides under the patronage of cain, the so-called first-born of witchblood, the first magician, and the master of all true-born unto the crooked path of sorcery and witchdom. the attainment of this station is its own reward, for its understanding yields up its own merit: mastery. v) the fifth solitude is the hermitage of the transgressor. this is the solitude of one who wilfully steps outside the world of mortal man as an act of magical power, whose path transgresses the boundaries of the city and crosses over the many borders of convention, daring to go forth into such domains and regions as remain uncharted or forbidden. this is the way of the one who perpetually acknowledg

e path transgresses the boundaries of the city and crosses over the many borders of convention, daring to go forth into such domains and regions as remain uncharted or forbidden. this is the way of the one who perpetually acknowledges the search for cain, the initiated man of witch-fire, and who constantly engages through self-overcoming in the mystical sacrifice of abel, the profane man of clay. the fifth solitude is the hermitage of one who passes beyond the pale of any kingdom, government or rulership, save that of his chosen deity or intent. it is the condition of one who actively engages in magical praxis outside the parameters and gravities of custom, convention, or rules of mankind, whether such boundaries be the outer physical limitations of spatiality, appearance or behaviour, or

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

anything they don't understand. that is why one adapt will never reveal the face or place of another "in the past, it has been man's lot to rise to the heights only to be plunged into the depths. but as we say, when something falls over, it is the job of our adepts to pick it back up again. the way of the family is to learn and do and teach. it is an eternal process, but then, so is brotherhood" the fifth principle an adept teaches their children well. being human guarantees each brother or sister a ticket on the ferris wheel of life. as the wheel turns, we swoop down to earth to live out our physical lives, all the while learning, doing, and teaching. then as the wheel turns around, we ascend to the spiritual realms to further our education to prepare for the next revolution. some think

SIFRA DETZNIYUTHA

inal work of the chariot translation is presented here in its entirety. a substantial appendix follows the five core chapters. the first appendix is an extensive addition from the sixteenth century which is intended to follow after the verse, and elohim said the waters will swarm with movement of living-being, in chapter three. the second brief appendix is an addition intended for the very end of the fifth chapter. the text itself mixes citations from the torah, the writings and the prophets with the zoharic commentary. to avoid confusion, the torah quotes will be penned in bold italic, the writings and prophets will be just bold, and the commentary in regular type. preface the hooks and their pillars shall be made of silver.1 said rabbi yitza aq: i presume that the hooks of the pillars sy

SIR WALLIS BUDGE EGYPTIAN MAGIC

0,868. 90:1 nos. 15,563, 15,564, 15,573, and 15,578 in the second egyptian room. 95:1 i.e, alexander the great. 95:2 for further mention of dreams, see the last chapter in this book. 96:1 see my life and exploits of alexander the great (one volume edition, p. xvi. 96:2 the greeks used incantations at an early date, as we may see from pindar, pythia, iv. 213; this writer lived in the first half of the fifth century before christ. 97:1 i owe the facts of these two examples of the use of wax figures and the two spells for procuring visions and dreams (see p. 96, and the example of the use of the sphere of democritus (p. 230, to mr. f. g. kenyon, assistant keeper in the dept. of mss, british museum. 98:1 see c. k. sharpe, witchcraft in scotland, london, 1884, p. 21. 98:2 london, 1778. 98:3 bor

and on the other a figure of the afternoon boat; thus the one picture was capable of becoming two boats. and, provided the proper offerings were made for the deceased on the birthday of osiris, his soul would live for ever, and be would not die a second time. 2 according to the rubric to the chapter 3 in which these directions are given, the text of it is as old, at least, as the time of hesepti, the fifth king of the ist dynasty, who reigned about b.c. 4350, and the custom of painting the boat upon p. 112 papyrus is probably contemporaneous. the two following rubrics from chapters cxxxiii. and cxxxiv, respectively, will explain still further the importance of such pictures- 1 "this chapter shall be recited over a boat four cubits in length, and made of green porcelain [on which have been

pass through the gates, unless be knew the names of the seven doorkeepers, and the seven watchers, and the seven heralds who guarded them. the gods of the first gate were--sekhet-hraasht- aru, semetu, and hukheru; those of the second, tun-hat, seqet-hra, and p. 166 sabes; of the third, am-huat-ent-pehfi, res-hra, and uaau; of the fourth, khesef-hra-ashtkheru, res-ab, and neteka-hra-khesef-atu; of the fifth, ankh-em-fentu, ashebu, and tebherkehaat; of the sixth, akentauk-ha-kheru, an-hra, and metes-hra-ari-she; of the seventh, metes-sen, aaa-kheru, and khesef-hra-khemiu. and the text, which the deceased recites to the halls collectively, begins "hail, ye halls! hail, ye who made the halls for osiris! hail, ye who watch your halls! hail, ye who herald the affairs of the two lands for the god

s sallier iv. it is wholly lucky, but the reader is told not to do any work in it, nor to slay oxen, nor to receive a stranger; on this day the gods who are in the following of ra slew the rebels. concerning the fourth day of the next month, paophi, the papyrus sallier iv. says "go not forth from thy house from any side of it; whosoever is born on this day shall die of the disease aat" concerning the fifth day it says "go not forth from thy house from any side of it, and hold no intercourse with women. this is the day wherein all things were performed in the divine presence, and the majesty of the god menthu was satisfied therein. whosoever is born on this day shall die of excessive venery" concerning the ninth day it says "whosoever is born on this day shall die of old age" and concerning

ncerning the ninth day it says "whosoever is born on this day shall die of old age" and concerning the fifteenth "go not forth from thy dwelling at eventide, for the serpent uatch, the son of the god, goeth forth at this time, and misfortunes follow him; whosoever shall see him shall lose his eye straightway" again, the twenty-sixth day of paophi was a lucky day for making the plan of a house; on the fifth day of hathor no fire was to be kindled in the house; on the sixteenth day it was forbidden to listen to songs of joy because on this day isis and nephthys wept for osiris at abydos; p. 228 a man born on the twenty-third day would die by drowning; and so on. but to the three hundred and sixty days given in the calendars of lucky and unlucky days must be added the five epagomenal days whi

SOLOMON

s [1, females, bound and woven together, fair in appearance and comely. and i solomon, seeing them, questioned them and said "who are ye" but they, with one accord, said with one voice [2 "we are of the thirty-three elements of the cosmic ruler of the darkness [3" and the first said "i am deception" the second said "i am strife" the third "i am klothod, which is battle" the fourth "i am jealousy" the fifth "i am power" the sixth "i am error" the seventh "i am the worst of all, and our stars are in heaven. seven stars humble in sheen, and all together. and we are called as it were goddesses. we change our place all and together, and together we live, sometimes in lydia, sometimes in olympus, sometimes in a great mountain [1. the pleiades seem to be referred to. cp. job xxxviii. 31, in the r

esychius explains thus] 38. likewise also the fourth said "i cause men to forget their sobriety and moderation. i part them and split them into parties; for strife follows me hand in hand. i rend the husband from the sharer of his bed, and children from parents, and brothers from sisters. but why tell so much to my despite? i have an angel that frustrates me, the great balthial" 39. likewise also the fifth said "i am power. by power i raise up tyrants and tear down kings. to all rebels i furnish power. i have an angel that frustrates me, astera th" 40. likewise also the sixth said "i am error [1, o king solomon. and i will make thee to err, as i have before made thee to err, when i caused thee to slay thy own brother [2. i will lead you into error, so as to pry into graves [3; and 1 teach

he second said "i am called barsafael, and i cause those who are subject to my hour to feel the pain of migraine. if only i hear the words 'gabriel, imprison barsafael' at once i retreat" 75. the third said "i am called ar tosael. i do harm to eyes, and grievously injure them. only let me hear the words 'uriel, imprison aratosael (sic, at once i retreat.[1 [1. there seems to be a lacuna here] 76. the fifth said "i am called iudal, and i bring about a block in the ears and deafness of hearing. if i hear 'uruel iudal' i at once retreat" 77. the sixth said "i am called sphendona l. i cause tumours of the parotid gland, and inflammations of the tonsils, and tetanic recurvation [1. if i hear 'sabrael, imprison sphendona l' at once i retreat [1. the greek medical terms which stand in the greek t

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

dispersed in different locations; several tombs of osiris were shown in egypt. the limbs of the god were thus to be found scattered here and there in widely separated places. osiris himself, however, came forth from the netherworld and vanquished typhon. a ray from him fell upon isis, who in consequence bore his son, harpocrates (horus).77 and now compare with the myth the world-view presented by the fifth century b.c. greek philosopher empedocles. he asserted that an original unity was torn apart into the four elements (fire, water, earth, and air) or into the multiplicity of existent beings. he posited two opposing powers, which bring about within the world of existing things the processes of becoming and passing-away, namely love and strife. empedocles says of the elements: myth and mys

piration eagle the meaning of the third being is made explicit when the third seal is opened and the text reads: a quart of wheat for a day s wages, three quarts of barley for a day s wages. thus the rider carries a pair of scales.142 when the fourth seal is opened, the rider who appears is called death, and hell was following close behind him; the rider stands for righteousness in religion. when the fifth seal is opened, the souls of those who have already taken up christianity appear: the creative idea behind christianity itself is manifested. but this refers only to the first stage of christian society, which is no less transitory than the other manifestations of the creative ideas. the sixth seal is opened. and now it is revealed that the spiritual world of christianity is something et

e pupil of paul in athens (acts 17:34) by whom these works claim to be written. steiner described dionysius as a teacher of esoteric christianity in the tradition of paul (steiner, the gospel of st. john, new york, 1962, pp. 34 5. his teachings were presumably given written form much later by his pupils (the notes 229 present texts use late philosophical language and even include a quotation from the fifth-century a.d. neoplatonist proclus) 168. the theme is dealt with in dionysius ecclesiastical hierarchies (which echo those in heaven. he says explicitly that the incarnate son of god is the source and perfection of all hierarchies see andrew louth, denys the areopagite (morehouse, harrisburph1-4 symbolism of the banners r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 as the neophy

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

n's monitor of freemasonry (pp. 142-143) provides these bloody reminders of the horrible penalties that await the mason or other elitist who divulges secrets of the order "silence, slaves" is certainly the catchword for the submissive servants of satan's earthly elite corps of leaders. obey the orders and decrees of the council of princes of jerusalem, under penalties of all former degrees."4 for the fifth degree (past master) the penal dueguard sign is the placement of the thumb to one's mouth, again indicating the warning to keep silent. a softening of penalties? freemasonry and many other secret societies have been under siege in recent years as the author of codex magica and a number of other courageous men have boldly come forward exposing the frightening, cold and bloody oaths taken

ity, a bible was provided by a masonic lodge nearby and opened to genesis chapters 49 and 50 where the familiar occult design of a circle inside a triangle just happens to be printed as an artist's illustration. george washington pressed his palm to the book as the oath was administered and then kissed it. a member of the lodge then marked the page for succeeding generations. the year 2005 marked the fifth time the tome has been lent for a presidential inauguration, as another george celebrated the 216th anniversary of the inaugural bible. this official postcard, widely circulated by the communist government in russia following the jewish bolshevik takeover, is entitled "leaders of the proletarian revolution" the postcard reveals the jewishness of these original leaders of the communist pa

THAGIRION

and swore on a mysterious stack of books. were they law books or books of the jewish talmud or? footnotes and references introduction: the occult script a colossal and monstrous conspiracy 1. henry makow "lucifer is the secret god of secular society occult agents control humanity" internet, savethemales.ca, october 13, 2003. 2. ibid vethagirion thomas karlsson the sixth level of the qliphoth (or the fifth counting from levels of initiation) is called thagirion which means dispute or juridical process. this can be interpreted in many ways, the religious juridical process where satan acts prosecutor or the place for the judgment of god, or where the sentence of god is questioned. except the many mythological interpretations the name presents the antinomianistisc nature where the laws of the

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spiritual double of a living person that also served as his or her guardian spirit. a t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 20 afterlife mysteries mummy facts 1. mummification was not limited to egyptians. greeks and romans who resided in egypt were also mummified in egyptian fashion. 2. the process of mummification continued in egypt as late as the fifth century c.e, then slowly tapered off when christianity took hold. 3. from 400 to 1400 c.e. there was a common belief that mummia was a potent medicine with curative powers. this mummia was obtained by grinding up actual mummies. 4. many travelers who visited egypt from europe in the 1600s and 1700s took mummies home and displayed them as centerpieces or in curio cabinets. 5. the study of

third century b.c.e. these magical symbols were buried with the dead and meant to protect the soul from the dangers of the underworld. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. ferm, vergilious ed. ancient religions. new york: philosophical library, 1950. eleusinian mysteries the sacred eleusinian mysteries of the greeks date back to the fifth century b.c.e. and were the most popular and influential of the cults. the rites took place in the city of eleusis, a small community 14 miles west of athens, but it was the ruler of athens, together with a specially selected committee, who was in charge of the general management of the annual event. although the dionysian and orphic rites could be celebrated at any time, the eleusinian

m, learning, and literature. to hermes was given the title scribe of the gods, and he is said to have authored 42 sacred books, the hermetic mysteries, which contained a wide assortment of secret wisdom. these divine documents were divided into six categories. the first dealt with the education of the priesthood; the second, temple ritual; the third, geographical knowledge; the fourth, astrology; the fifth, hymns in honor of the gods and a guide for the proper behavior of royalty; the sixth, medical commentary. legend has it that these sacred texts contain all the accumulated wisdom of ancient egypt, going back in an unbroken tradition to the very earliest time. as the hermetic texts continued to influence the growth of european alchemy, astrology, and magic, the author of the books was sa

lars disagree whether this triumphant king represents christ returning to do battle with satan or the antichrist emerging to summon the forces of evil to oppose christ and his angelic army. the second seal (6:3 4) reveals the red horse, representing civil war; the third, the black horse, symbolizing famine (6:5 6; the fourth, the pale horse, representing the suffering that follows war and famine. the fifth seal to be opened by the lamb yields a vision of the persecution of the church throughout history and during the last days. when the sixth seal is revealed, it displays the coming signs of a great day of wrath at hand when there will be earthly upheavals, a darkened sun, stars falling from the heavens, mountains and islands removed, and more strife and revolution throughout the nations

9. crim, keith, ed. the perennial dictionary of world religions. san francisco: harper collins, 1989. ferm, vergilious, ed. ancient religions. new york: philosophical library, 1950. sullivan, lawrence e, ed. death, afterlife and the soul. new york, macmillan, 1989. young, dudley. origins of the sacred. new york: st. martins, 1991. eleusis the sacred eleusinian mysteries of the greeks date back to the fifth century and were the most popular and influential of the cults, and it has been said that nowhere did the ancient mysteries appear in such human, vital, and colorful form. the cult of eleusis centered around the myth of demeter (ceres, the great mother of agriculture and vegetation, and her daughter persephone, queen of the greek underworld, the original name of the goddess of death and

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rcel and his men collected pieces of debris from a flying saucer along with the bodies of two to five extraterrestrial crew members. many accounts from both civilians and military personnel who claim to have been eyewitnesses to the events at roswell speak of five alien bodies found at the impact site north of roswell and state that four corpses were transported to hangar 18 at wright field, with the fifth going to the usaf mortuary service at lowry field. two years before his death in the late 1990s, pilot oliver pappy henderson swore at a reunion of his world war ii bomber crew that he had flown the remains of four alien bodies out of roswell army field in a c-54 cargo plane in july 1947. don schmitt and kevin randle, in their book ufo crash at roswell (1991, include an interview with br

ses t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d invaders from outer space 259 five alien bodies were allegedly found at the impact site north of roswell. speak of five alien bodies found at the impact site north of roswell. his investigations confirm the claims made previously by other researchers that four corpses were transported to wright field and the fifth to lowry field to the usaf mortuary service. there are, however, numerous secondary accounts that maintain that one of the aliens survived the crash and was still alive when major marcel and his retrieval unit arrived on the scene. some ufo researchers believe that as late as 1986 the alien entity was still alive and well treated as a guest of the air force at wright-patterson. m delving

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ey glory in fantasies of love and romance. cancers hate to be flustered, and they like to take their time over important decisions. cancer people usually strive to be cheerful and avoid depressions. because of their natural affinity for water, whenever possible they make their homes on the coast or close to a lake or a large body of water. leo, the lion, july 23 to august 23, is a fire sign. leo, the fifth sign of the zodiac, represents the lion, king of beasts, and according to roman astrologers, the savage lion of nemea, slain by hercules. the typical leo is a rather impressive person who dearly loves to t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d prophecy and divination 121 thefour kinds of temperament are sanguine, choleric, phlegmatic, and

e would endure with the strength of steel. the third knot was tied to the left of the first knot and the lovers were told that they would not be able to break away from one another, even though from time to time their passion might waver. the fourth knot was placed to the right with the message that all good spirits and the holy light would always keep the image of the other in the lovers f mind. the fifth knot was done to the left, assuring fidelity throughout their lifetimes. the sixth knot was bound on the right, binding the exclusivity of their affections, one to the other. the last knot, the seventh, was secured to the left and the officiator declared that the two should stand always within the circle of their love and happiness, unable to be separated by any power of earth. the incan

ural adventures, love stories, christian myth, and the lore of celts, a people who occupied much of europe until the spreading of the roman empire. king arthur, the legendary ruler of ancient britain, was most likely based on a figure from around 500 or earlier. according to celtic lore, arthur helped stave off invasions by angles and saxons, germanic tribes that subsequently conquered britain in the fifth century. arthur became more established as a historical figure during the 1100s, when a book written by geoffrey of monmouth (c. 1100.1154, history of the kings of britain, included details of his heroic reign. much of geoffrey fs material was gathered from folktales and contains historical and chronological inaccuracies. however, geoffrey fs work was popular and was translated from its

al place, there are sites on which avalon may well have been based. avalon is mentioned in a widely read text in history of the kings of britain (1138, written by geoffrey of monmouth (c. 1100.1154. part fiction, part history, and partly based on celtic folktales, geoffrey fs work was the first popular source to depict the exploits of king arthur, a leader believed to have ruled in britain during the fifth or sixth century. that era falls within the dark ages, a period after the roman empire retreated from northwestern europe and the area was assailed by invaders from eastern europe and scandinavia. not much is known about the history of that period. geoffrey fs work helped bring attention to myths of the celtic people, who were overwhelmed by romans and then other invaders t h e g a l e e

dered the temple of the goddess torn down and replaced by the basilica of constantine, the original church of the holy sepulchre, near the tomb rotunda, which covered the tomb of christ. in time, the basilica, the tomb, and calvary, the site of the crucifixion, were all brought under the roof of a vast romanesque cathedral. for the next three centuries, jerusalem remained a christian city, and in the fifth century, it dominated christendom as one of the seats of the five patriarchs, along with rome, constantinople, antioch, and alexandria. in 638, a muslim army under caliph omar ibn al-khattab (ruled 634.644) conquered jerusalem. a devout follower of the prophet muhammad, the caliph was also tolerant of other religions. he ordered that the church of the holy sepulchre be respected as a chr

THE GOD OF THE WITCHES

alue was greatly in excess of the intrinsic worth of the gold.of the horned gods of the mainland of greece pan is the best known to the modern world, yet he is put oneamong many, horned deities of the eastern mediterranean (plate iv. 2. his universality is shown by hisname, which points to a time when he was the only deity in his own locality. all representations of him arenecessarily late, after the fifth century b.c; but even in the earliest forms his characteristics are the same, the the god of the witcheschapter i. the horned god8long narrow face, the pointed beard, the small horns, and the goat's legs. scenes of his worship show himfollowed by a dancing procession of satyrs and nymphs, while he plays on the pipes which bear his name. hisappearance should be compared with the little da

THE MAGICIAN S KABBALAH

that made by geburah once the first four sephiroth are in place. rudy rucker proposes the following conceptual tetrad to match jungs four modes, which i feel can be usefully referred to the four worlds as they exist in the psyche (a) number (sensation) referred to assiyah (b) space (feeling) referred to yetzirah (c) logic (thinking) referred to briah (d) infinity (intuition) referred to atziluth. the fifth concept, that of information, can be seen (as the top point of the pentagram or the shin descending into yhvh) as the binding or redeeming concept and may be referred to the divine presence in each of the worlds in terms of communication, complexity, and meaning. information, in terms of coherence, organisation, or "a non-random pattern, is that which is resultant of the fact that, as r

sumption, where the blessed mother is united with her divine son in heaven, which can be taken as the mystics raising of his awareness (tiphareth, vau, the son) to transcendent universal understanding (binah. indeed, the five glorious mysteries can be taken as a symbolic representation of the mystical ascent from tiphareth (the first mystery of resurrection) through the upper sephiroth to kether (the fifth mystery of coronation. binah means "understanding, and as the song says "love is understanding,/it's hard to believe (madonna, from "rescue me) if kether is taken to be a point, static, and chockmah a line, the primary dynamic state, then binah is the triangle, the first steady state of equilibrium. indeed, binah is the "primary definition, the original matrix of space, from which dimens

of all that may be called energy plays here, but as crowley notes "it is also referred to venus in aries, which indicates that one cannot establish one's work without tact and gentleness. at the level of briah, it can be noted that the number four, the number of chesed, is also a number of limitation and restriction. the equal-armed cross is not the cross of the four elements redeemed by spirit, the fifth element, and is in some ways a full-stop to progress in the creation process. it is only once the process continues that chesed can function as a source of power. in yetzirah, the astral world, chesed functions as the archetype of authority and religion, with again the danger of stagnation as dogma, convention and compromise. in assiah, chesed is the establishment of the universe in the

, by the meditation (hod) on a flame (tiphareth) and a feather (chesed, which combined with a suitable mantra links the practitioner to the "ma'at current, which is none other than the evolutionary and stochastic current of the universe. the hermit card also resumes this symbolism, and perhaps should be drawn bearing a quill, not a staff. chapter eight; geburah, the folding of the robe geburah is the fifth sephirah of the creative process, and signifies in hebrew a number of related meanings, around the theme of strength: strength, power, force, valour, courage, victory, might, god, strong, mighty, hero. geburah is connected with the punishment of god, rigour, severity, and justice. an alternative title of this sephirah is pachad, meaning "fear. its most negative aspect is said to be blind

lance these states both within and without, to ensure that tiphareth, the pivotal point of the tree, is maintained in a dynamic equilibrium. the zohar puts it that the "left arm draws the immensity of space in rigour, and that geburah is associated with the "repentance of god" and the archangel samael. it also points out that mercy and severity are united in tiphareth. the sepher yetzirah states "the fifth path is called the radical intelligence, because it is more similar than any other to the supreme unity and emanates from the depths of the primordial wisdom" it is the conciliatory force, restricting and directing the expansion of chesed. the link with kether is in its role in defining the process of zimzum as din, which will be examined later in this chapter. the connection to "primord

THE MARTINIST OPERATIVE GENERAL RITUAL

amed-he-iod- 1 martinisme& franc-maconnerie, paris, 1899, page 98. 2 cologne edition, 1533, book 2, chapter vii. 4 mem, and also of elion (ayin-lamed-iod-vau-nun, and that these two divine names deal with the archetypal world. shortly after agrippa, heinrich khunrath in his famous work "amphitheatre of eternal wisdom (hanau, 1609, placed the divine name of five letters- ieshouah- in the centre of the fifth plate representing christ on the cross3, and on the twelfth and the last plate called the pentacle of khunrath (see page 6 of this issue for its drawing)4. louis-claude de saint--martin expresses very precisely his thoughts on this name in one of his letters5. when the christ came, he made the pronunciation of this word still more central and interior, since the great name expressed by t

THE MIDDLE PILLAR

ertion and the unbridled gratification of its every w h an d caprice. it is ths new factor of adjustment whch comprises the principal impetus to what has been variously called in the east the golden flower, and in mediaeval europe the growth of the red rose upon the cross of gold.3 it is the stone of the philosophers, the medicine of metals.4 to the four central sephroth plus the shadowy daath as the fifth, are attributed divine names-whch, as in the former exercise, are to be vibrated powerfully in conjunction with the imaginative formulation of various images. let me expatiate upon these divine names by stating that they may be considered as the keynote or vibratory rates of various degrees or grades of consciousness. in their prolonged investigation into the hdden knowledge and the secr

e, i have spelt the divine names in consonantal form only28 the pronunciation of them is provided elsewhere. the name visualized in roman letters in the air, let the student imagine that he has drawn these letters into the lungs by means of a deep inspiration of air. the names should be visualized in flames; in flames corresponding in color to the sephirah being employed. that is to say, if it be the fifth sephirah, the name should be visualized in scarlet and vivid red flame. but if the seventh sephirah is being considered, the name ought to be formulated as in an emerald green of surpassing brilliance and clarity. the name having been inhaled into the lungs by means of an inspiration, it should be silently and powerfully vibrated, the entire attention being concentrated upon this to the

, materialization, and solidarity. apas is attributed to water, the second element and the principle of liquid, portrayed by a silver crescent. tejas corresponds to fire, the third element, symbolized by a red triangle. its attributes include transmutation and heat. vayu is assigned to air, the fourth element, represented by a blue circle. vayu symbolizes motion and the principle of vapor or gas. the fifth and final element of ether or spirit is referred to as akasha, symbolized by a black oval. unity and limitlessness are its characteristics. prithivi earth yellow te jas fire red vayu air blue akasha spirit black w apas water silver figure 8: the tattva symbols. yoga, chakras, and the wisdom of the east 165 the seven chakras 1. muladhara, the base or root chakra. the first chakra is locat

rt and lungs fall under the realm of the fourth chakra. 5. visuddha, the throat chakra, is located in the hollow of the throat. the thyroid and parathyroid glands are associated here, along with the vocal chords and the pharyngeal plexus. the name visuddha means "purity" the traditional color for this center is purple. an alternate color is gold.11 its symbol is the akasha or black egg of spirit. the fifth chakra controls respiration, auditory functions, cleansing, sensations, intuition, perception, psychc ability, communication, creativity, and self-expression. it is a center of focus and direction (when psychc blockage occurs at this center, it is usually described as a feeling of being "all choked up" or having "a lump in the throat) malfunctions of the thyroid, as well as speech and he

tory functions, cleansing, sensations, intuition, perception, psychc ability, communication, creativity, and self-expression. it is a center of focus and direction (when psychc blockage occurs at this center, it is usually described as a feeling of being "all choked up" or having "a lump in the throat) malfunctions of the thyroid, as well as speech and hearing disorders, are under the dominion of the fifth chakra. the essence of this center is associated with sound, particularly vibration. in yoga the visuddha is a very important center of alchemical transmutation. it is also said to produce a secretion of immortality. 6. ajna, the brow or third eye chakra, is located in the forehead. it is associated with the pituitary gland and the frontal lobes of the brain. the word ajna means "order"

THE NECRONOMICON SIMON VERSION

the god of mars is the mighty nergal. he has the head of a man on the body of a lion, and bears a sword and a flail. he is the god of war, and of the fortunes of war. he was sometimes though to be an agent of the ancient ones, for he dwelt in cutha for a time. his colour is dark red. his essence is to be found in iron, and in all weapons made to spill the blood of men and of animals. his gate is the fifth you will see as you pass the zones in the rituals that follow. his step on the ladder of light is red. this is his seal, which must be engraved on a plate of iron, or on paper in blood, when mars is in exaltation in the heavens. it is best done at night, far from the habitations of men and of animals, where you cannot be seen or heard. it must be wrapped first in heavy cloth, then in fin

elling. the perfumes in the brazier should also be sweet-smelling, or especially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of the moon, and for the space of three days preceding the last dat of

innermost thoughts. this is his seal: the third name is marutukku master of the arts of protection, chained the mad god at the battle. sealed the ancient ones in their caves, behind the gates. possesses the arra star. this is his seal: the fourth name is barashakushu worker of miracles. the kindest of the fifty, and the most beneficent. the word used at his calling is baalduru. this is his seal: the fifth name is luggaldimmerankia put order into chaos. made the waters aright. commander of legions of wind demons who fought the ancient tiamat alongside marduk kurios. the word used at his calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee

covenant of old, set down before time, the decrees of the lady of kutu enter the third gate. at the fourth gate ninghizhidda removed the jewels the jewels on her breast he took away and ishtar asked why, guardian of the outer, has thou removed my fourth jewel? and the guardian answered thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the fourth gate. at the fifth gate ninnghizhidda removed the jewels the belt of jewels around her hips he took away and ishtar asked why, watcher of the forbidden entrance, hast thou removed my fifth jewel? and the watcher answered thus it is, the covenant of old, set down before time, the rules of the lady of kutuk. enter the fifth gate. at the sixth gate ninnghizhidda removed the jewels the jewels around her wrists

d the gates of ganzir and neti she fled and verily the dead fled ahead of her. when through the first gate they fled ishtar took back her jewelled robes. when through the second gate they fled ishtar took back her jewelled bracelets. when through the third gate they fled ishtar took back her jewelled belt. when through the fourth gate they fled ishtar took back her jewelled necklace. when through the fifth gate they fled ishtar took back her belt of jewels. when through the sixth gate they fled ishtar took back her wand of lapis when through the seventh gate they fled ishtar took back her jewelled crown. and the demons rose and the spirits of the dead and went with her out of the gates looking neither right nor left walking in front and behind they went with ishtar from the gate of ganzir

THE PATH OF KABBALAH

on the screen that can receive light with second-degree coarseness. partzuf ma is emanated on the screen that can receive light with first-degree coarseness. partzuf bon is emanated on the screen that can receive light with root degree coarseness. the names of the partzufim are given according to the quality and the quantity of the lights that fill them. malchut comes out as behina dalet, meaning the fifth in the evolution of the light of the creator s essence. for that reason she receives from her previous phases and consists of them. this is also the reason why malchut has five phases of desire, from the smallest, that of behinat shoresh, to the greatest, that of behina dalet, and she can take light indefinitely. after the restriction, malchut decides to receive light only in order to gi

e light is given the name surrounding because as long as there is evil in us, it cannot enter and therefore stays around us on the outside. q: why are we and our world built the way we are? a: the light that comes from the creator passes through four phases during which it increases its density, before finally creating a vessel, meaning the desire to receive the light and enjoy it. that desire is the fifth phase. but the minute this fifth phase, meaning malchut, begins to feel the light inside it, it decides to try and resemble it. that is why it tries to resemble the four previous phases, which is also why the fifth phase has five inner phases. the fifth phase resembles itself to the previous four as much as it can, and the parts it cannot resemble itself to remain unchanged. the third ph

n. this means that the phases of correction were created the days, months and years. the correction occurs in both the collective creation and in each and every specific particle. creation itself is called soul or adam, and its specific particles are called 239 of 273 individual souls, or people. each individual soul goes through the same phases of correction that the collective soul experiences. the fifth day and god said 'let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven' and god created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and god saw that it was good (genesis 1, 20-21. the zohar describes every day in creati

THE ROSICRUCIAN MANIFESTOS

d enemy by his subtilty and craft doth shew himself in hindering every good purpose by his instruments and contentious wavering people. to such an intent of a general reformation, the most godly and highly illuminated father, our brother, c.r. a german, the chief and original of our fraternity, hath much and long time laboured, who by reason of his poverty (although descended of noble parents) in the fifth year of his age was placed in a cloyster, where he had learned indifferently the greek and latin tongues, who (upon his earnest desire and request) being yet in his growing years, was associated to a brother, p.a.l. who had determined to go to the holy land. 4 although this brother dyed in ciprus, and so never came to jerusalem, yet our brother c.r. did not return, but shipped himself ov

THE SIGIL OF ADVERSARY

elf love. use while envisioning the object of your desire chant a mantra form of erbeth while doing so while facing a mirror. the sixth is the god of the night sun, seker (he who is shut in, a god of darkness who has a close connection to set in his beginning. use this sigil to invoke the power of death and to isolate the psyche, emerge and begin transforming in the midnight sun of the adversary. the fifth is lerthex, a name of typhon the serpent. this is the body and mind of the magician as he spirals his or her spells as a dragon. use lerthex to visualize a goal and then recite the name as a mantra to manifest the desire. may be used for protection, by imagining a great typhonic dragon to encircle your dwelling. the fourth is saatet-ta, the darkener of the earth. this is the ensorcelled

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

less they are musical. and though in grodin in rime h perhaps crowley slightly overdoes this introduction of irregular lines, yet they add a great charm, as they do in many of his other poems, producing in their lingering pause or quick jump an ecstatic spasm, if we may so call it, which renders so many of these poems unique. such as in gstyx h we find: the fourth, to draw her kisses and to keep; the fifth, for love; the sixth, in sweet despair; the seventh, to destroy us unaware; the eighth, to dive within the infernal deep *the temple of the holy ghost, vol. i, p. 183. gin h would scan better; but by replacing it by gwithin h we can feel the dark waters close over us as we are borne down their unfathomable depths. similarly in the following: aching with all the pangs of night my shudderi

THE ABYSS AND TABAET

d seven other spirits are given to him at his creation, that through them should be done every work of man. the first is the spirit of life, with which the constitution (of man) is created. the second is the sense of sight, with which ariseth desire. the third is the sense of hearing, with which cometh teaching. the fourth is the sense of smell, with which tastes are given to draw air and breath. the fifth is the power of speech, with which cometh knowledge. the sixth is the sense of taste, with which cometh the eating of meats and drinks; and by it strength is produced, for in food is the foundation of strength. the seventh is the power of procreation and sexual intercourse, with which through love of pleasure sins enter in. wherefore it is the last in order of creation, and the first in

THE BOOK OF GATES

es during the night hours. this is the second volume of the three volume budge series which deals with the books of the underworld, the egyptian heaven and hell. it also includes a short summary of the book of am-tuat, the longer version of which comprises the first volume. title page note contents the short form of the book of am-tuat the first hour the second hour the third hour the fourth hour the fifth hour the sixth hour the seventh hour the eighth hour the ninth hour the tenth hour the eleventh hour the twelfth hour the book of gates chapter i. the alabaster sarcophagus of seti i. chapter ii. the ante-chamber of the tuat chapter iii. the gate of saa-set: the second division of the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the

the ninth hour the tenth hour the eleventh hour the twelfth hour the book of gates chapter i. the alabaster sarcophagus of seti i. chapter ii. the ante-chamber of the tuat chapter iii. the gate of saa-set: the second division of the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat chapter vi. the gate of teka-hra. the fifth division of the tuat chapter vii. the judgment hall of osiris. the sixth division of the tuat. chapter viii. the gate of set-em-maat-f. the sixth division of the tuat--continued. chapter ix. the gate of akha-en-maat. the seventh division of the tuat. chapter x. the gate of set-hra. the eighth division of the tuat. chapter xi. the gate of ab-ta. the ninth division of the tuat. chapter xii

condition of him that eateth the bread-cakes which are [made] for the mouth of the living gods in the temple of tem. whosoever knoweth this shall be in the condition of him that is maat on the ways, and he shall journey p. 14 over the roads of re-sethau, and he shall see the representations of the ammehet. urt-em-sekhemu-set is the name of the hour of the night which guideth this great god. next: the fifth hour sacred texts egypt ehh index index previous next p. 16 the fifth hour. this great god is towed along over the ways of maat of the tuat through the upper half of this secret circle of the god seker, who is upon his sand, and he neither looketh upon nor gazeth at the secret figure of the earth which containeth the flesh of this god. the gods who are in [the train of] this god hear the

to view the master of earths. the four masters of their pits. p. 138 great one [which] found) him that begot me. that which belongeth to you to do in the tuat is to guard the pits of fire according as ra hath commanded, and i set [this] before you so that, behold, ye may do according to what belongeth to you [to do' this god standeth over (or, by) the pits" next: chapter vi. the gate of teka-hra. the fifth division of the tuat sacred texts egypt ehh index index previous next p. 139 chapter vi. the gate of teka-hra. the fifth division of the tuat. the boat of the sun having passed through the fourth division of the tuat arrives at the gateway which leads to the fifth division. this gateway is similar to that which guards the fourth division, and is guarded by nine gods, who are described as

nd the group is called "those who hold ennutchi" in front of these are p. 141 click to view the gate of the serpent teka-hra. p. 142 twelve bearded beings, who are advancing towards a god, who is styled [the god "of his angle" the twelve gods are described as baiu reth-ammu-tuat, i.e "the souls of the men who are in the tuat" the texts read- click to view the boat of ra being towed by the gods of the fifth division of the tua.t p. 144 "the gods of the tuat draw along this great god, and he journeyeth through the hidden place [ra saith 'draw ye me along, o ye gods of the tuat, and sing praises unto me, o ye who are at the head of the stars; let your cords be strong (or, vigorous, and draw ye me along by means of them, and let your hands and arms be steady, let there be speed in your legs, l

THE SECRET RITUALS OF THE OTO

of freedom. close &c or as some say &c and place &c. this may be replaced by the grand cross sign of heredom or devotion, clench &c. the third sign is that of the g.s. or of p. cross &c. this sign is always used on entering or leaving a chapter, and may be employed in greeting a brother. say a.f.o. he replies, p.p.v. the forth sign or sign of truth. raise &c and say a. point downwards and say d. the fifth sign or sign of silence. place &c and say i. the other &c p.v. the sixth sign or sign of love. clasp &c and say t. as you &c he says r. the seventh sign or sign of i.n.r.i. form &c &c &c. the grip is given by &c. the pass word on the threshold of the black room, or chamber of death. and in this place the meaning &c. the royal omnific password is. very excellent and perfect g.m. you will

f hermetic light. luna and of these the first is the building up of one that is not born; verily, a child of wonder shall he be. venus and the second is the harmony and the mastery of one co-eval and co-operative with thee from eternity, twin with thee, and thy mate. mars by the third cometh youth and beauty and energy, be thou never so old. saturn by the fourth is life prolonged at will. mercury the fifth is the attainment of the supreme, the magick of light. jupiter the sixth guardeth and aideth thee in the world wherein thou workest: to high rank and honour shall it lead thee, and from thy hands shall pour forth rivers of blessing: yea verily and amen. sol and by the seventh thou hast all light, and knowest the cause of all, understanding alike the earthy and the spiritual soul of man

THE HOLY BIBLE KING JAMES VERSION

firmament of heaven. 1:21 and god created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and god saw that [it was] good. 1:22 and god blessed them, saying, be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 1:23 and the evening and the morning were the fifth day. 1:24 and god said, let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 1:25 and god made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and god saw that [it was] good. 1:26 and god said, let us make man in our i

hou take away my son s mandrakes also? and rachel said, therefore he shall lie with thee to night for thy son s mandrakes. 30:16 and jacob came out of the field in the evening, and leah went out to meet him, and said, thou must come in unto me; for surely i have hired thee with my son s mandrakes. and he lay with her that night. 30:17 and god hearkened unto leah, and she conceived, and bare jacob the fifth son. 30:18 and leah said, god hath given me my hire, because i have given my maiden to my husband: and she called his name issachar. 30:19 and leah conceived again, and bare jacob the sixth son. 30:20 and leah said, god hath endued me [with] a good dowry; now will my husband dwell with me, because i have born him six sons: and she called his name zebulun. 30:21 and afterwards she bare a

ason of that famine following; for it [shall be] very grievous. 41:32 and for that the dream was doubled unto pharaoh twice [it is] because the thing [is] established by god, and god will shortly bring it to pass. 41:33 now therefore let pharaoh look out a man discreet and wise, and set him over the land of egypt. 41:34 let pharaoh do [this] and let him appoint officers over the land, and take up the fifth part of the land of egypt in the seven plenteous years. 41:35 and let them gather all the food of those good years that come, and lay up corn under the hand of pharaoh, and let them keep food in the cities. 41:36 and that food shall be for store to the land against the seven years of famine, which shall be in the land of egypt; that the land perish not through the famine. 41:37 and the t

of the priests bought he not; for the priests had a portion [assigned them] of pharaoh, and did eat their portion which pharaoh gave them: wherefore they sold not their lands. 47:23 then joseph said unto the people, behold, i have bought you this day and your land for pharaoh: lo [here is] seed for you, and ye shall sow the land. 47:24 and it shall come to pass in the increase, that ye shall give the fifth [part] unto pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones. 47:25 and they said, thou hast saved our lives: let us find grace in the sight of my lord, and we will be pharaoh s servants. 47:26 and joseph made it a law over the land of egypt unto this day [that] pharaoh should have the

nto moses, saying, 5:15 if a soul commit a trespass, and sin through ignorance, in the holy things of the lord; then he shall bring for his trespass unto the lord a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering: 5:16 and he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him. 5:17 and if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the lord; though he wist [it] not, yet is he guilty, and shall bear his iniquity. 5:18 and he shall bring a ram without bl

TURNER ROBERT ARBETEL OF MAGICK

ocosmus hath effected magically, by his spirit and genius addicted to him from his nativity, that is, spiritual wisdom: and how the same is effected. the third is olympick magick, in what manner a man may do and suffer by the spirits of olympus. the fourth is hesiodiacal, and homerical magick, which teacheth the operations by the spirits called cacod mones, as it were not adversaries to mankinde. the fifth is romane or sibylline magick, which acteth and operates with tutelar spirits and lords, to whom the whole orb of the earth is distributed. this is valde insignis magia. to this also is the doctrine of the druids referred. the sixth is pythagorical magick, which onely acteth with spirits to whom is given the doctrine of arts, as physick, medicine, mathematics, alchymie, and such kinde of

a corporal and natural life. 3. the third is, to have the obedience of the creatures in the elements which are in the forms of personal spirits; also of pigmies, sagani, nymphes, dryades, and spirits of the woods. 4. the fourth is, to be able to discourse with knowledge and understanding of all things visible and invisible, and to understand the power of every thing, and to what it belongeth. 5. the fifth is, that a man be able to govern himself according to that end for which god hath appointed him. 6. the sixth is, to know god, and christ, and his holy spirit: this is the perfection of the microcosmus. 7 the seventh, to be regenerate, as henochius the king of the inferiour world. these seven secrets a man of an honest and constant minde may learn of the spirits, without any offence unto

s, either by the magnetick vertues of precious stones, or by the use of the philosophers stone, and the like. 3 the third is, to be able to perform astronomical and mathematical miracles, such as are hydraulick-engines, to administer business by the influence of heaven, and things which are of the like sort. 4. the fourth is, to perform the works of natural magick, of what sort soever they be. 5. the fifth is, to know all physical secrets. 19 6. the sixth is, to know the foundation of all arts which are exercised with the hands and offices of the body. 7. the seventh is, to know the foundation of all arts which are exercised by the angelical nature of man. the lesser secrets are seven. 1. the first is, to do a thing diligently, and to gather together much money. 2. the second is, to ascend

diligently, and to gather together much money. 2. the second is, to ascend from a mean state to dignities and honours, and to establish a newer family, which may be illustrious and do great things. 3. the third is, to excel in military affairs, and happily to achieve to great things, and to be an head of the head of kings and princes. 4. to be a good house-keeper both in the country and city. 5. the fifth is, to be an industrious and fortunate merchant. 6. to be a philosopher, mathematician, and physician, according to aristotle, plato, ptolomy, euclides, hippocrates, and galen. 7. to be a divine according to the bible and schooles, which all writers of divinity both old and new have taught. aphorism 25. we have already declared what a secret is, the kindes and species thereof: it remaine

overcome the hardness of our hearts to pray. but he will not that we give holy things to dogs, nor despise and condemn the gifts of his treasury. therefore diligently and often read over and over the first septenary of secrets, and guide and direct thy life and all thy thoughts according to those precepts; and all things shall yield to the desires of thy minde in the lord, to whom thou trustest. the fifth septenary aphorism 29. as our study of magick proceedeth in order from general rules premised, let us now come to a particular explication thereof. spirits either are divine ministers of the word, and of the church, and the members thereof; or else they are servient to the creatures in corporal things, partly for the salvation of the soul and body, and partly for its destruction. and the

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ike the priapus of the romans, presided over generation and fertility, either of animal life or of the produce of the earth, and was invoked accordingly. ihre, in his glossarium sueco-gothicum, mentions objects of antiquity dug up in the north of europe, which clearly prove the prevalence of phallic rites. to this deity, or to his female representative of the same name, the teutonic venus, friga, the fifth day of the week was dedicated, and on that account received its name, in anglo- saxon, frige-d g, and in modern english, friday. friged g appears 1 tertius est fricco, pacem voluptatemque larigens mortalibus, cuius etiam simulachrum fingunt ingenti priopo; si nupti celebrand sunt, friccioni [sacrificia offerunt] adam bremena, de situ dani, p. 23, ed. 1629. generative powers 127 to have b

shipped in a different form; the women poured a libation of wine upon the head of the phallus, which was collected in a vessel, in which it was left till it became sour; it was then called the sainte vinaigre, and the women employed it for a purpose which is only obscurely hinted at. when the protestants took embrun in 1585, they found this phallus laid up carefully 1 la confession de sancy forms the fifth voluime of the journal d henri iii, by pierre de l estoile, ed. duchat. see pp. 383, 391, of that volume. 2 t moin saint foutin de varailles en provence, auquel sont d di es les parties honteuses de l un et de l autre sexe, form es en cire: le plancher de la chapelle en est fort garni, et, quand le vent les fait entrebattre, cela d baicje im [ei ;es d votions l honneur de ce saint. gener

TYSON DONALD NEW MILLENNIUM MAGIC

points. 4: dimension the awareness of god shifted out beyond the plane in order to conceive it as a sep- arate reality, forming a fourth point and defining the third dimension of space, symbolized by the four-sided pyramid. as yet space did not exist, since space has distance (one point is farther from another than a third, and the concept of dis- tance involves time, which had not yet been born. the fifth point, from which the eye of god considered the first four that formed the pyramid, could manifest either inside or outside the four enclosing planes of the pyramid. these two possibilities were distinctly different and gave rise to a con- ception of form with its enveloping skin, or interface, yielding the embryonic idea of motion -movement through the barrier between inside and outside

ide of the magus. thus, in the ritual of the kabbalistic cross, which is the most fundamental rit- ual procedure of golden dawn magic, when the magus traces the arm of the cross on his or her body, as the right shoulder is touched the hebrew words "ve-gebu- rah (and the power) are spoken, and as the left shoulder is touched the words "ve- gedulah (and the glory) are spoken. geburah is the name of the fifth sephirah, located on the left side of the tree; gedulah is an alternate name of the fourth sephirah, which is more usually called chesed, on the right side of the tree. it is impossible to know what was in the minds of the founders of the golden dawn when they made this assignment. it may simply have been a mistake. the tree of the sephiroth is usually depicted from the back, in the same

ork- ing. it defines the structure of many rituals. the lower four points, which form a rough square, are given to the four elements and have been set in their order for thousands of years. they are emblematically depicted by the four beasts: 1) the lion (fire) on the lower right, 2) the eagle (water) on the upper right, 3) the angel (air) on the upper left, 4) the bull (earth) on the lower left. the fifth point of spir- it, or light, emanates the four and is their origin. spirit is the fifth element, the quintessence, of ancient philosophy. here is one way of drawing the five-pointed figure that shows the relationship of the elements. in three dimensions it is the pyramid of egypt seen from the top: air earth water fire table of pentagram u 9 elements instruments colors fingers senses lif

symbols of good, when defiled and abused, become the symbols of evil. thus, if an adept at magic, whether through wickedness or stupidity, abused the pentagram of spirit repeatedly, it would become useless in his or her hands, except to summon the powers of darkness. many workers of magic have been caught in this way, bound up by evil while still thinking they dealt with the emis- saries of good. the fifth point of the pentagram, last to emerge although it embodies the pre- vious four, is the point that defines the nature of the figure. without it the figure would not be a pentagram but would be something else. the point of spirit is often represented by the flame of a lamp. in this guise it can be confused with ele- mental fire. a better symbol is the spoked wheel, which suggests both the

drawing diagonal, rather than horizontal, lines between the pairs of points on the left and right sides. these diagonals intersect in the center. the hexagram comes into being with the emanation of a sixth point fiom the center of the pentagram. the sixth point, which fiom the human perspective dom- inates the previous five, signifies the greater spirit of the all, separate from mankind, whereas the fifth point is the spirit given to the individual. the hexa- gram represents the will of god realized, and by association humanity acting in harmony with cosmic law. of course, the separation of the greater from the lesser spirit is illusion. the eternal truth that all spirit is one flowers forth, timeless and renewed, each time a prophet is born. but in the world of forms, the hexagram is tra

TYSON DONALD SOUL FLIGHT

traveling in the spirit vision astral projection, and its closely related activity, astral vision, were key parts of the golden dawn training in the second order. the techniques were fairly simple. as is true of all methods of soul flight, there was little value in elaborate external structures when almost all of the work was done internally, using concentration, willpower, and visualization. in the fifth knowledge lecture, a preliminary training for initiates, basic directions are provided for what is termed traveling in the spirit vision: the symbol, place, direction, or plane being known whereon it is desired to act, a thought-ray as before is sent unto the corresponding part of the sphere of sensation of the nephesch. the thought-ray is sent like an arrow from the bow, right through t

to help focus the mind during the practice of scrying and astral travel, the golden dawn employed various sets of symbols to act as astral doorways. those most often used to initiate astral projection were the tattwas-five simple colored shapes derived from hindu hilosophyth at embody the four lower elements of fire, water, air, 139. regardie, 102. chapter seven: the golden dawn 109 and earth-and the fifth universal binding element, or quintessence, known as ether or spirit. akasa (spirit)-black egg vayu (air)-sky-blue circle tejas (fire)-red equilateral triangle apas (water)-silver crescent prithivi (earth)-yellow square these symbols were painted, or cut erom colored craft paper and glued, on to cards, upon the backs of which were written the divine and angelic names corresponding with t

h path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences; they emanate one from the other by the power of the primordial emanation (the highest crown" 5. geburah (severity) divine name: elohim gibor (god of battles) archangelic name: kamael correspondence: mars "the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah, or intelligence which emanates from the primordial depths of wisdom or chokrnah" 6. tiphareth (beauty) divine name: ihvh eloah vedaath (lord god manifest) archangelic name: raphael correspondence: sun "the sixth path is called the mediating intelligence, because in it are multiplied the

TYSON DONALD THE MAGICAL WORKBOOK

ercises performed in a reclining posture. the third group is done while sitting in a chair, and combines visualization with physical actions or objects for the purpose of developing increased concentration, strengthening the will, astral projection, and other basic skills. the fourth group of exercises is done standing in place, with at least one foot stationary, and introduces ritual techniques. the fifth group involves more complex ritual techniques, and is done while moving or walking around the practice area. the earliest exercises have no formal structure or associated body posture. they are practiced entirely in the mind. the final exercises are complex rituals that involve many physical movements and gestures. the rest are roughly graded between these extremes. those in the first ha

necessary to be familiar with their meanings and functions. the correspondence that i have set forth between the five workdays of the week and the five tattwa forms is not exact, but is close enough to be serviceable. monday, the day of the moon, is watery in nature; tuesday, the day of mars, is fiery; wednesday, the day of mercury, partakes of the quality of mind and in this sense is linked with the fifth element of spirit; thursday, the day of jupiter, is airy because jupiter is a sky god; friday, the day of venus, is earthy. this correspondence is not found in the golden dawn system, so far as i am aware, but it makes good symbolic sense. inward perception n: tattwa awareness 27 most persons have some notion concerning the qualities of the four lower elements, but no understanding of th

ry, or a link of your counting chain, to pass through the thumb and index finger of your left hand. begin the next cycle by unlocking your throat and inhaling for three repetitions of the mantra, and continue until you complete the number of cycles determined prior to beginning your exercise. successful practice will be indicated by a profuse cooling perspiration that covers the entire body after the fifth or sixth cycle of breath. you may also become aware of a vibration in your body that is almost like a high-pitched humming in your muscles. when you have completed the set number of breath cycles, put down the rosary and close your eyes. press your hands over your face with the heels of your palms covering the hollows of your eyes and slide them down and off as though drawing off a skin

n of breath. greater energy can be generated, if desired, by vibrating each word or joined pair of words with its own separate breath, in the manner described in exercise 25. the hebrew ateh means "thou art" the word malkuth means "kingdom" and is the title of the tenth sphere on the tree of the sephiroth. the words ve-geburah are usually translated "and the powern-geburah is the common title for the fifth the kabbalistic cross 109 sephirah, and is more accurately translated as strength. the words ve-gedulah are usually translated "and the glory'-gedulah is a less common, alternative title for the fourth sphere on the tree, and translates better as greatness. the hebrew words le-olam mean "for ever" the word amen means "truly" the complete hebrew text of the kabbalistic cross was translate

no longer visible to your astral sight. close your eyes and relax from your standing pose. press your hands to your face and draw them downward. open your eyes and go about your day. commentary the ability to project the pentagram is central in western magic. through the pentagram are controlled the four elements of ancient philosophy, and also the spiritual radiance that underlies them, know as the fifth element (quintessence, that modern magicians call spirit or light. in the system of the golden dawn, the top point of the pentagram is assigned to spirit, the upper-left point to air, the upper-right point to water, the lower-left point to earth, and the lower-right point to fire. these elemental forces are summoned and banished by projecting the pentagram in various ways. it is essentia

TYSON DONALD THE POWER OF THE WORD

s three points, even as the fiery symbol of aries has three points. these may be taken to stand for the divine trinity. dee states that he has added the sign of aries to the monad "to signify that in the practice of this monad the use of fire is required (theorem x. had dee not added the sign of aries, the symbol of the monad would accurately represent tetragrammaton. he regarded the insertion of the fifth symbol, the sh in ihshvh, as necessary to act as a channel through which the power of the ternary (sun, the hieroglyphic monad moon, earth, or cardinal, mutable, fixed) might pass into the septenary. the cross in the glyph of the monad exhibits these essential principles of trinity, quarternity, and septernity, as well as the role played by the fifth factor in joining and balancing these

n theorem xvi clarify what he means, where he observes that the roman numeral x, which stands for the number ten, may be divided through the center to produce two vs, tetragrammaton ternary quaternary equalling five and five. each v points like an arrow to the intersection of the cross. it is this central point that conducts the force of the ternary into the septenary. he is in effect saying that the fifth letter inserted into tetragrammaton, the fiery shin, is the conduit through which the power of the three qualities of cardinal, mutable, and fixed flow into the seven astrological planets. it is not difficult to see how dee gets divisions of three and seven from the cross. without a definite point of intersection at the center of the cross, there are only three possible parts or division

e foundationsthat is, twelve foundation stones, every stone inscribed with one of the 74 tetragrammaton names of the twelve apostles of christ and garnished with a different variety of precious jewel: and the foundations of the wall of the city were garnished with all manner of precious stones. the first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst (rev. 21:19-20) in the exact center of the city sits the throne of god, from which flows a river of the "water of life" which refreshes the tree of life. this tree has twelve manner of fruits and bears twelve times a y

ion (e, h, n, and b. the third key evokes the angels of the tablet of union associated with the line exarp, those of the watchtower of air as a whole, and those of the lesser angle of air on the air tablet. the fourth key evokes the angels of the tablet of union associated with the line hcoma, those of the watchtower of water as a whole, and those of the lesser angle of water on the water tablet. the fifth key evokes the angels of the tablet of union associated with the line nanta, those of the watchtower of earth as a whole, and those of the lesser angle of earth on the earth tablet. the sixth key evokes the angels of the tablet of union associated with the line bitom, those of the watchtower of fire as a whole, and those of the lesser angle of fire on the fire tablet. keys seven, eight

in these numbers, particularly the sets of larger numbers. many keys contain two numbers, a smaller one of one or two digits and a larger number of three, four, or five digits. clearly, some hidden relationship exists between these sets. it probably arises from the number tables that the enochian spirits used to generate the keys, which they pointed out letter by letter to kelley in the crystal. the fifth key the mighty sounds have entered into the third angle, and are become as olives in the olive mount, looking with gladness upon the earth, and dwelling in the brightness of the heavens as continual comforters; unto whom i fastened pillars of gladness 19, and gave them vessels to water the earth with her creatures; and they are the brothers of the first and second, and the beginning of t

VOX SABBATUM

nce those secret words which shall be you re making. other names of lucifer or azazel are from the gnostic ancient texts, he is called yaltabaoth, samael and saklas. he was the djinn or spirit of darkness which gave to many other angels (who fell with him) the black flame, those being athoth, who is called the reaper, the second is harmas, who is an eye of envy, kalila-oumbri is the third, yabel, the fifth being adonaiou, who is also sabaoth, cain is the sixth, who is called the sun, seventh is abel, the eight is abrisene, the ninth yobel and armoupieel. the eleventh of the fallen angels are melceir- adonein and the twelfth is belias, who is over hades. in the gnostic text of the apocryphon of john lucifer is the darkness which gained a light, and found himself as a god. his word is i am g

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ia or priapeia of the greeks. upon the second of these days was born aroueris,[fn#300] whom some call apollo, and others the elder horus. upon the third day typhon was born, who came into the world neither at the proper time nor by the right way, but he forced a passage through a wound which he made in his mother's side. upon the fourth day isis was born, in the marshes of egypt,[fn#301] and upon the fifth day nephthys, whom some call teleute, or aphrodite, or nike, was born. as regards the fathers of these children, the first two are said to have been begotten by helios, isis by hermes, and typhon and nephthys by kronos. therefore, since the third of the superadded days was the birthday of typhon, the kings considered it to be unlucky,[fn#302] and in consequence they neither transacted an

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

bre. binah la inteligencia. planeta venus. tercera carta del tarot, la emperatriz. el s mbolo primitivo es una mano en actitud de coger. estos tres sephirotes son la corona sephir tica. 6 the other seven inferior sephiroth come in the following order: chesed mercy; jupiter, the divine i, atman, primeval hieroglyphic is represented by a breast. the fourth tarot card, the emperor. geburah severity; the fifth card of man, the pope or the hierophant of the tarot: mars, the warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arcanum, the seventh card of the tarot, the chariot, saturn. hod glory, mercury of gemini, the eighth card of the tarot, the eternity of all. ye

na copa llena de agua. a los de la tierra con una espada o con un cuchillo nuevo. el reino especial de los gnomos habita en la regi n del norte. el de las salamandras al sur. el de los silfos al oriente y el de las ondinas al occidente. estas cuatro jerarqu as elementales forman cruz. he ah el santo y misterioso tetragrammaton. 35 arcanum 5 beloved brethren of my soul, today we are going to study the fifth arcanum of the tarot. this arcanum is the flaming pentagram, the blazing star, the sign of divine omnipotence. this is the ineffable symbol of the verb made flesh, the terrifying star of the magi. when the pentagram elevates its two inferior rays towards the sky it represents satan. when the pentagram becomes light, it elevates only one of its rays towards the sky; this represents the in

ry of the philosophical stone. remember that medusa is the maiden of evil (the psychological "i, whose head is covered with hissing vipers. in occult science, it is stated that the union of the sophic mercury with the sophic sulfur results in the holy philosophical stone. the ens seminis is the mercury; sulfur is the sacred fire of love. we live now in the specific age of samael; we are living in the fifth era. life has initiated its return towards the great light and in these moments we have to define ourselves by becoming eagles or reptiles, angels or demons. we are before the philosophical dilemma of to be or not to be. the arcanum five of the tarot is represented by the hierophant. the fifth sphere is definitive because here the human being holds in his hands the reins of his own desti

istamos los poderes de la tierra. 59 with the second center (situated at the level of the prostate/uterus) we conquer the waters. with the third center (situated at the level of the navel) we conquer the universal fire. with the fourth center (situated at the level of the heart) we conquer the air. the heart is the sanctuary of sephirah, the mother of the sephiroth, the divine cosmic mother. with the fifth center (situated at the level of the larynx) we receive the sacred ear and dominate the akasa with which we can preserve the physical body alive (even during the great cosmic nights. with the sixth center (situated between the two eyebrows) we conquer the magnetic center of the father. then we become clairvoyant. with the seventh center (situated in the pineal gland) we receive the polyv

mits us to engender the christ mind. this vehicle gives us the true wisdom and unity of thought. only the one who generates the christ mind has the right to say "i have a mental body. the actual mental body is only a phantom-shaped body. in reality, this phantom converts itself into an empty shell when the true mind is born. then, the old mental corpse is disintegrated and reduced to cosmic dust. the fifth musical octave generates the true causal body. when we reach this level, we incarnate the soul, then, we have a real existence. prior to this instant, we do not have a real existence [en el centro del jard n del eden encontramos a cherub (un ser andr gino) colocado entre el hombre y la mujer. l sostiene la estrella de david en su mano derecha, indic ndonos que l es el resultado de la uni

WESTERN MANDALAS OF TRANSFORMATION SR AL

d understanding of these primary tree correspondences, which can be discovered in a plethora of books available today. only rough outlines in the form of charts and graphs are given here, but they should enable the sincere student to begin making some very creative and useful talismans. the first thing we notice about the above example (e. g, that a geometric figure with five points relates us to the fifth sephira on the tree) is that number is very important in talisman making. number is, in fact, based on the sephiroth, which are the ten emanations of the god-energy on the tree of life. there are many other correspondences as well, but number is primary. despite what you believe about how talismans work, the three most important ideas connected to making successful talismans are correspo

the tree it corresponds to chesed, or jupiter, the mundane chakra. four is the number of justice and reciprocity, echoed in the expression "a square deal" it represents structure and foundation of creative existence, as well as order, affirmation, and happiness by attainment. 5. five implies action, force, and power. it is represented by the planet mars, the mundane chakra attributed to geburah, the fifth sphere on the tree. it is also attributed to anthropomorphism in general, and one often sees the representation of a man with extended limbs in the shape of a pentagram or five-pointed star in medieval magical literature. humans have five senses and understand the universe through its five elements (earth, air, fire, water, and ether. levi says it is the number of magic and enchantment

im gibor. the pentegram is a symbol of human dominion and is appropriately attributed to the power of geburah. it is sometimes known as the star of the will. figure 7-j: traditional figure 7-k: alternate 5: sephirah of geburah 5: abb, ahbah: to blossom or to bear fruit("the whole universe is an expansion of my primal will to yield fruit" book of tokens, meditation on heh) 5: heh (h, the number of the fifth letter of the hebrew alphabet, attributed to the emperor and aries 5: ad, ade: vapor, mist root: relative unity, an emanation 5: bba, bahbah: door, gate 5: gb, bab: upper surface, vault, rim (of wheel) root: the idea of a thing placed under another thing, a protuberance, a knoll, everything convex 5: da, dah: this, a talmudic word referring to man, the human, whose symbol is five root: t

erful friend. i have purposefully given the sigil of this intelligence because rarely have i seen it correctly drawn. the number 2080 is the extension of sixty-four, which is in turn the self-multiplication of number eight. the number sixty-four has many alchemical references by gematria, especially in latin. it is the number of ve-ha-eben (and this stone. din (justice, the highest attribution of the fifth sephira, has a value of sixty-four, as well as its twin intelligence in mercury, whose name is doni. sixty-four also equals may zahab (water of gold, as well as mezahah (mother of gold. in latin, it equals sal aqua (salt-water or the matrix corpus; solve, which refers to the process known as dissolution; sperma, or the seed of the metal; and virgo, or the virgin matter. the number 260 re

WICCA EIGHT SABBATS OF WITCHCRAFT

oween (the beginning of winter) and may day (the beginning of summer. being opposite each other on the wheel of the year, they separate the year into halves. halloween (also called samhain) is the celtic new year and is generally considered the more important of the two, though may day runs a close second. indeed, in some areas- notably wales- it is considered the great holiday. may day ushers in the fifth month of the modern calendar year, the month of may. this month is named in honor of the goddess maia, originally a greek mountain nymph, later identified as the most beautiful of the seven sisters, the pleiades. by zeus, she is also the mother of hermes, god of magic. maia's parents were atlas and pleione, a sea nymph. eight sabbats of witchcraft get any book for free on: www.abika.com

WICCA WITCHCRAFT TODAY

iculi (bedrooms; they have all suffered alterations to adapt them for a purpose other than that for which they were intended. the paintings contain the answer, for they extend all round the walls of the hall regardless of angles and apertures. they contain twenty-nine figures, almost life-size, dressed in the style and costume of the greeks and resembling the attic paintings of the second half of the fifth century b.c 'it is evident that we have a single act divided into several episodes depicting the story of one draped female figure who reappears in all the episodes. the story is a series of liturgical ceremonies by means of which the woman is initiated into the orphic mystery and attains communion with zagreus '1. the liturgy begins with a maiden who, aided by an attendant and two young

she is now born again with him; that is to say, she has become a bacchante and is no more a woman but a divine human being. we see her now nude and frenziedly dancing, aided by a priestess who holds the thyrsus, the symbol of the new dionysiac life. the spirit of dionysus has descended upon her. man has become god, and dionysus is present unseen at the miracle. we behold him in the space between the fifth and sixth scenes, half reclining in the lap of kore, one foot unshod according to the rite, contemplating with divine indifference all that man may suffer for him. thus the mystery is wrought 'the orphic basilica, the great hall, was the hall of initiation or stibade and was entered through the small doorway after preparatory sacrifices had been performed in the little rooms adjoining, a

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

aper and pens brought, said the mulla. paper and pens were brought. 289 give some to each of the first seven savants. they were distributed. have them separately write an answer to this question: what is bread? this was done. the papers were handed to the king, who read them out: the first said: bread is a food. the second: it is flour and water. the third: a gift of god. the fourth: baked dough. the fifth: changeable, according to how you mean bread. the sixth: a nutritious substance. the seventh: nobody really knows. when they decide what bread is, said nasrudin, it will be possible for them to decide other things. for example, whether i am right or wrong. can you entrust matters of assessment and judgment to people like this? is it or is it not strange that they cannot agree about somet

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

or nomen tuum 8 unitates, denarii, 8 centenarii--see st. augustine, de civitate dei. note the mystic word abraxas is 1, 2, 100, 1, 60, 1, 200=365 in greek letters. as a curiosity, note that the roman x for 10 is two v s, which are each 5. c, for 100 consists of two l s which are 50. priscian says i for 1, was taken from i in the middle of the greek mia, female of eis, i and v for 5 because it was the fifth vowel. to remember hebrew numerals note a, i, q=1, 10, 100. and in greek a, i, r, a=1, 10, 100, 1000. according to the canon, of 1897, anonymous work, 32. a vesica piscis (the figure formed by the intersection of two equal circles) whose dimensions are 26 and 15, is a symbol of the hidden rule or canon by which natural laws were represented to initiates in the secret wisdom of the ancien

nfernal regions, but the injured rise to the gods. since, however, injustice pertains to inequality, equalization is necessary which is effected by addition and subtraction. plutarch, in his treatise on the generation of the soul according to plato, states that the pentad is called trophos, which equals sound, because the first of the intervals of a tone, which is capable of producing a sound, is the fifth. it is also a type of nature. the pentalpha or 5-pointed star, an endless of complex set of angles, was the emblem of health, hygeia. it numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott forms 5 copies of the capital letter a. it is also called the pentagram, and the seal of solomon, and is said to have been the device on the signet-ring of this ancient grand mas

heaven. 68. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott it has been calculated by the late dr. kenealy that a messiah, or divine teacher, has been sent to the world every 600 years, thus- adam, the first messenger from the gods to our race on earth. enoch the second 600 years. fo-hi, the third, to china in particular. brighou, a hindu prophet. zaratusht, zoroaster, the fifth, to persia. thoth, taautus, or hermes trismegistus, sent to the egyptians. amosis, or moses, the jewish law-giver, the seventh. lao tseu, a second to china, 600 b.c, the eighth. jesus the ninth, to the jews first and then to the gentiles. mohammed the tenth; he flourished about a.d. 600. chengiz khan the eleventh, a.d. 1200, conquered persia. who the special messenger of 1800 was, the au

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

lifies the character of doubling, for to speak of the mid- preface xiii dle one must be muddled in the middle, that is, one speaks of the middle only from the standpoint of the middle. in this respect, meditation on the mem affords us a model of repetition with difference, the eschatological mirroring of creation, moving from beginning s end to end s beginning, returning from middle to middle. in the fifth chapter, the last of the lectures, i investigate the letter tau, the final letter in the alef-beit and thus the obvious demarcation of the terminus, manifest on the temporal plane with the in/temporal experience of death if one can speak of death as experienced. the letter assumes as well the character of the seal of the word for truth, hotamo shel emet, the signet of truth. this double

totle understood time more precisely as the measure of the movement of bodies, not souls, in space. time is not simply an idea or phantasm; it is the idea or phantasm that corresponds to the measure of the motion of a body periodically moving and resting in space. by contrast, plotinus spoke of time as the movement of a soul from one state to another. thinking time/ hermeneutic suppositions 13 in the fifth century, proclus elaborated the plotinian perspective on time in language worthy of our consideration. echoing the view that time is the measure of things in motion, proclus argued, all that is measured by time either in its existence or in its activity is in the process of coming-to-be in that respect in which it is measured by time. 86 as a necessary corollary, what moves perpetually c

f it occurred anew, an experience that is possible only if what is new is experienced as if it were old. the kabbalistic approach to time, which i have elicited from the writings of cordovero, can be seen legitimately as an embellishment of the rabbinic sensibility outlined above. of the numerous passages that illustrate the point, i have chosen the following comment of shalom dovber schneersohn, the fifth master of the lubavitch dynasty, renowned for his sophisticated philosophical presentation of hasidic lore: 70 chapter two by means of torah and commandments the light of ein sof is drawn forth from above the order of concatenation [seder hishtalshelut, and even above the grade that is the source for the order of concatenation, for even though torah comes forth from hokhmah, it is known

-no-moment for it was necessary that the vessel be prepared to receive the emanation. 129 cordovero s perspective was elaborated in the eighteenth century by joseph ergas in a passage in the second part of shomer emunim where the fictional interlocutor, yehoyada a name, incidentally, that connotes gnosis of god enunciates six principles of faith (iqqarei ha-emunah) to shealtiel. while explicating the fifth principle, yehoyada explains why it is legitimate to apply the metaphor of light to the sefirot even though they are spiritual and not physical entities: light linear circularity (a)temporal poetics 75 is forever bound to its source and cause, and it does not separate from it. on account of this the sefirot are described as lights, for they proceed and emanate from the divine sun, and th

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

fied into a very complete system of magic. this system involved ceremonial ritual as well as skrying (astral projection. it also included a four-handed chess game with divination as a subsystem. the basis for the golden dawn's enochian system were the four great watchtowers which were subdivided into the four elemental tablets and a smaller one called the tablet of union, which is associated with the fifth element, spirit. it was related in the paper concourse of the forces that within the inner order of the golden dawn, at the zelator adeptus minor grade [this is a subgrade of the adeptus minor grade eds, adepts were introduced to another part of the enochian system. this dealt with the four elemental kings whose names were derived from letters on the circumference of the holy seal the de

n befafes, which is the next prince in the next section (number 9. for the next line, go to number 10 and the third letter, s. repeat at numbers 17, 24, 31, 38, and 45. this will give you szlsrb. for the fourth vertical line of the tablet, use the fourth letter, 11, then numbers 18, 25, 32, and 39, which gives nnmocd. for the next sequence, increase the previous numbers by one. this will give you the fifth letter of the numbers 12, 19, 26, 33, 40, and 47. this yields the name giagpg. increase the numbers by one 97 98 99 100 101 102 103 104 105 106 107 again and go to the sixth letter, and repeat the process. this will give you llforr. repeat this again going to the seventh letter, add one number to the previous number, and you will then obtain ensone. the full tablet is shown in figure 66

se of the sky. so god created the great creatures of the sea and every living and moving thing with which the water teems, according to their kinds, and every winged bird according to its kind. and god saw that it was good. god blessed them and said 'be fruitful and increase in number and fill the water in the sea, and let the birds increase on earth' and. there was evening, and there was morning the fifth day" 121 friday president: i vice president: el the seal of el is shown in figure 84. king: baligon prince: bagenol the seal of bagenol is shown in figure 85. governors: bnagole over the hour of the sun bermale over the hour of mars benpagi over the hour of jupiter binodab over the hour of mercury bormila over the hour of saturn baligon governs the whole day, with his seat of power in th

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