Michael Wynn's Occult Reference Library
THE FIRE

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wo pillars of mercy and severity. the bases are cubical and black to represent the earth element in malkuth. the columns are respectively in black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counter-charged color any appropriate egyptian designs and emblematic of the soul "the scarlet tetrahedronal capitals represent the fire of test and trial, and between the pillars is the doorway of the region immeasurable. the twin lights which burn upon their summits are 'the declarers of the eternal truth' the base of the tetrahedra, being triangular, on the white pillar points east, while that on the black pillar points west, thus they complete the hexagram of tiphareth though seperate as it is fitting in the hall of du

1 10 INITIATION CEREMONY

the gold of the spirit from the black dragon, the corruptible body. upon the cubical altar, were fire, water, and. incense three mother letters of the hebrew alphabet; aleph, mem, and shin. mem is silent, shin; is sibilant, and aleph is the tongue of a balance between these contraries in equilibrium, reconciling and mediating between them. in this is a great mystery, very admirable and recondite. the fire produced the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. a

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ystu hlotan mi? fulki, ellar hafjn liuer jjrijjiungr sir. en smeri]?ing hafjju mindri hlotan med, jilepi mati oc mungati, sum haita siipnautar])i et j^air s%i]yu allir saman' uaster-jlrcs, mayday-fires, midsummer-fires, with their numerous ceremonies, carry us back to heathen sacrifices; especially such customs as rubbmg the sacred flame, running through the glowing embers, throv/ing flowers into the fire, baking and distributing large loaves or cakes, and the circular dance. dances passed into plays and dramatic representations (see ch. xiii, drawing the ship, ch. xxiii, and the witch-dances, ch. xxxiv. afzelius 1, 3 describes a sacrificial play still performed in parts of gothland, acted by young fellows in disguise, who blacken and rouge their faces (see ch. xvii, sub fine. one, wrajdt

t. 26 names simidacra de consparsa farina. baked figures of animals seem to have represented animals that were reverenced, or the attributes of a god^ from a striking passage in the fridthiofssaga (fornald. sog. 2, 86) it appears that the heathen at a disa blot halced images of gods and smeared them with oil' satu konur vis eldinn ok bokusu gosin, en sumar smursu ok j?ersu mes dukum' women sat by the fire and baked the gods, while some anointed them with cloths. by fri(5]?iof's fault a baked baldr falls into the fire, the fat blazes up, and the house is burnt down. according to voetius de superstit. 3, 122 on the day of paul's conversion they placed a figure of straw before the hearth on which they were baking, and if it brought a fine bright day, they anointed it with butter; otherwise th

as. sele, os. sell, aula; as. reccd, domus, basilica (c?edm. 145, 11. 150, 16. 219, 23, os* rakml (hel. 114, 17. 130, 20. 144, 4. 155, 20, an obscure word not found in the other dialects; ohg. piitapur, delubrum (diut. 1^ as the vulgar took eoman fortifications for devil's dikes, it was natural to associate with roman castella the notion of idolatry. eupertus tuitiensis (t 1135) in his account of the fire of 1128 that levelled such a castcllum at deuz, which had been adapted to christian worship, informs us that some thought it was built by julius caesar, others by constantius and constantine. in the emperor otto's time, st. mary appears by night to archbishop heribert' surge, et tuitiense castrum petens, locum in eodem mundari praecipe, ibique monastcrium deo mihique et omnibus sanctis co

responds to the u avi/ioio; and though from the creating osinn 16 242 other gods. proceed breath and spirit (ond, as from lod'r (blaze, glow) come blood and colour (la ok litr, the connexion of hoenir, who imparts sense (6s, with water is not so clear: this hcenir is one of the most unmanageable phenomena of the norse mythology, and with lis in germany he has vanished without leaving a trace. but the fire-god too, who according to that gradation of sounds ought either to be in goth. lauha and ohg. loho, or in goth. luka and ohg. locho, seems with the loss of his name to have come up again purely in the character of the later devil. he lasted longer in scandinavia, and myths everywhere show how nearly loki the ^s approaches logi the giant. thorlacius (spec. 7, 43) has proved that in the phr

rimstone (ibid. 44; lokah^enna (lokii incendium) for sirius; loka spcenir are chips for firing. in the north of jutland, a weed very noxious to cattle (polytrichum comm) is called lokkens havre, and there is a proverb' nu saaer lokken sin havre' now locke sows his oats, i.e, the devil his tares; the danish lexicon translates lokeshavre avena fatua, others make it the rhinanthus crista galli. when the fire crackles, they say' lokje smacks his children' faye p. 6. molbech's dial. lex. p. 330 says, the jutland phrase' lokke saaer havre idag (to-day' or what is equivalent' lokke driver idag med sine geder (drives out his goats' is spoken of vapours that hang about the ground in the heat of the sun. when birds drop their feathers in moulting time, people say they' gaae i lokkis arri (pass under

3 8 INITIATION CEREMONY

flame. i am fire volcanic and terrestrial, flashingly flaming through the abysses of earth; fire rending fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiereus: hear thou the voice of axiokersos the second kabir: for not in matter did the fire which is the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who first sprang from mind, clothing the one fire with the other fire, binding them together so that he might mingle the fountainous craters while preserving unsullied the brilliance of his own fire. and thence a fiery whirlwind drawing down the brilliance of the flashi

father begotten and he who encircleth the brilliance of fire, and the strong spirit of the poles, all fiery beyond. hereunto is the speech of axiokersos. hiereus: leads theoricus round to hegemon's seat in south west. heg: takes red lamp and thus addresses theoricus. heg: axiokersa the third kabir spake to kasmillos the candidate and said i am the right basal angle of the triangle of flame; i am the fire astral and fluid, winding and coruscating through the firmament. i am the life of beings, the vital heat of existence. by what sign dost thou seek to pass by? hiereus: prompts theoricus and then returns to his. hiereus (for theoricus) by the symbol of the pyramid of flame. heg: hear thou the voice of axiokersa the third kabir. the father hath hastily withdrawn himself, but hath not shut u

that there are pure demons, and that even the evil germs of matter may alike become useful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the

mael, the ruler of volcanic fire. he is also axiokersos, the 2nd kabir, pluto and typhon. the right hand figure below is anadl, the ruler of the astral light. she is also axiokersa, the third kabir, ceres and proserpina, isis and nephthys. she is therefore represented in a duplicate form and rising from the water. around both these figures dart flashes of lightning. these 3 principal figures form the fire triangle, and further represent fire operating in the other three elements of air, earth, and water. the central lower figure with his back turned and his arms extended in the sign of theoricus is arel the ruler of latent heat, he is rising from the earth, as if to receive and absorb the properties of the other three. he is also kasmillos the candidate in the samothracian mysteries, and t

aces theoricus in a seat in west between himself and hiereus, facing hiereus and takes from him solar greek cross. hiero: the father of all congregated the 7 firmaments of the kosmos circumscribing the heaven with convex form. he constituted a septenary of wandering existences suspending their disorder in well disposed zones. he made them 6 in number and for the 7th he cast into the midst thereof the fire of the sun; into that center from which all lines are equal. that the swift sun may come round that center, eagerly urging itself towards that center of resounding light. as rays of light his locks flow forth, stretching to the confines of space. and of the solar circles, and of the lunar clashings and of the aerial recesses; the melody of ether, and of the sun and of the passages of the

4 7 INITIATION CEREMONY

ths and of the grade of philosophus, which you have already sworn to maintain respecting those of the preceding grades? pract: i do. hiero: then you will stretch your arms above your head to their full limit and say i swear by the torrent of fire. pract: i swear by the torrent of fire (done) hiero: let the hoodwink be removed. heg: removes hoodwink. heg: places in his hand the incense from before the fire tablet. hiero: wave the incense before the tablet of fire and say let the powers of fire witness my pledge. pract: let the powers of fire witness my pledge (done) heg: replaces incense. hiero: conduct the practicus to the east and place him before the mystic pillars (done) the ritual of the 29th path hiero: before you are the portals of the 31st, 32nd and 29th paths as in the grade of zel

binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the reconciliation between mem and shin so thus stands the reconciling pillar between the pillars of fire and of cloud; the yakin and boat of solomon's temple. heg: leads practicus to tablet in north. heg: the mode of using the talismanic forms drawn from the geomantic figures, is to take

ome curious hieroglyphic symbolism. thus, tetragrammaton will be written by virgo, aries, taurus, aries. eheieh by air, aries, virgo, aries; from yeheshuah, the qabalistic mode of spelling jesus. which is simply the tetragrammaton, with the letter shin placed therein, we obtain a very peculiar combination; virgo, aries, fire, taurus, aries; virgo born of a virgin, aries the sacrificial lamb; fire the fire of the holy spirit; taurus the ox of earth, in whose manger he was laid; and lastly aries, the flocks of sheep whose herdsmen came to worship him. elohim yields air, libra, aries; virgo, water; the firmament, the balanced force, the fire of the spirit (for aries is a fiery sign operating in the zodiac) the virgin goddess and the waters of creation. returning to the spelling of yeheshuah

h connecting netzach with hod, victory with splendor; it is the lowermost of the three reciprocal paths. hiero: heg: pract: move to the west of altar. heg: before you upon the altar is the 16th key of the tarot which symbolically resumes these ideas. it represents a tower struck by a lightening flash, proceeding from a rayed circle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash issuing from the circle forms exactly the astrological symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolizing the establishment of the triad therein, and the crown at the summit of the tower is falling, as the crowns of the king

h by the great angel ave. from it are drawn the 3 great holy secret names of god oip teea pdoce which are borne upon the banners of the south, and the numberless divine and angelic names which appertain unto the element of fire. the meaning of the other tablets have been already explained to you. hiero: pract: move to the altar. hiero: the triangle surmounting the cross upon the altar, represents the fire of the spirit surmounting the cross of life and of the waters of eden. you will note that it thus forms the alchemical emblem of sulphur. the red lamps at the angles of the triangles are the three fold forms of fire. hiero: pract: proceed to the east. hiero: the portals in the east and north east conduct to the higher. the others are those of the paths you have already traversed. this gra

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s latin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered morsels of food, nectar and flowers and consulted on family happenings. it was believed that the ancestors as well as the living gathered around the family hearth, and so it became a natural focus for magick. the witches' cauldron started off as the iron cooking pot that hung over the fire (such pots are still used in country regions of europe- i saw one for sale quite recently in the market in rouen in france. herbal brews were not only created to cure coughs and colds but also, with magical words spoken over them, transformed into potions to bring a desired lover, employment or an unexpected helping hand in times of sorrow. a grandmother would put any small coins she coul

try regions of europe- i saw one for sale quite recently in the market in rouen in france. herbal brews were not only created to cure coughs and colds but also, with magical words spoken over them, transformed into potions to bring a desired lover, employment or an unexpected helping hand in times of sorrow. a grandmother would put any small coins she could spare into a money pot and warm it near the fire to 'incubate' the money into sufficient to mend the roof or buy new coats for the winter. a young wife eager to be pregnant would secretly prick a fertilised hen's egg with a needle on the night of the full moon immediately before making love. such actions were quite a normal part of life, a way of tapping into the same energies that made the cattle fertile and the corn set seed. farmers

l of inner silence. if you have closed your eyes, open them slowly, blinking and stretching slowly, like a cat uncurling after sleep. 5- candles, colours and the zodiac i said earlier in the book that you would require tools for your magick. that is not quite true: in fact, you could practise magick with nothing but a candle. a candle is a self-contained magical system, for although it represents the fire element, it also containing the other three basic elements of magick: earth is represented by the unburned wax of the candle, air is the smoke, fire the flame and water the melted wax. thus is created akasha, or spirit. for most spells, however, you should have one or two altar candles in white, cream or natural beeswax. a single central candle can be good for times of quiet meditation, b

an athame may be used to invoke the elemental guardian spirits by drawing a pentagram (see page 203) in the air and for closing down the elemental energies after the ritual. with its cutting steel of mars, it is effective in power, matters of the mind, change, action, justice, banishing magick, protection and for cutting through inertia and stagnation. the athame is sometimes also associated with the fire element. if you don't like the idea of a full-sized athame, there are some lovely paper knives in the shape of swords or with animal or birds' heads. some covens give each of their members a tiny athame, to be used for drawing down energies during ceremonies. the main athame is used by the person leading the ritual who may draw the circle, open all four quarters and close them after the r

the face of the earth and in the skies and waters and the promise that tomorrow really is another day. he is also guardian of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and

ABRAMELIN1

t before the face of god, i the minister and faithful servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table

he manner and order as it will be shown in the third book; the which doth serve to conciliate and to give grace unto the mortal and human creature to behold the face of the angel. he who operateth shall do the same thing, but upon a veil of black silk, and shall put it on in the same manner as the child. after this thou shalt make the child enter into the oratory and thou shalt cause him to place the fire and the perfume in the censer, then he shall kneel before the altar; and he who performeth the operation shall be at the door and prostrate upon the ground, making his oration, and supplicating his holy angel that he will deign to appear and show himself unto this innocent being,70 giving unto him another sign if it be necessary in order to see him himself71 on the two following days. it

ABRAMELIN2

hall enter into the oratory, leave your shoes without, and having opened the window,54 ye shall place the lighted coals in the censer which55 you shall have brought with you, you shall light the lamp, and take from the cupboard of the altar your two vestments, the crown, the girdle and the wand, placing them upon the altar. then take the sacred oil in your left hand, cast some of the perfume upon the fire, and place yourself upon your knees,56 praying unto the lord with fervour. the orison. o lord god of mercy; god, patient, most benign and liberal; who grantest thy grace in a thousand ways, and unto a thousand generations; who forgettest the iniquities, the sins, and the transgressions of men; in whose presence none is found innocent; who visitest the transgressions of the father upon the

vening; then you shall eat after the manner aforesaid, and go to rest. understand also that the odour and the splendour will in nowise quit the oratory. the third day being now arrived, you shall act thus. the evening (before) you shall wash your whole body thoroughly; and in the morning, being dressed in your ordinary garments, you shall enter into the oratory, but with naked feet. having placed the fire and the perfumes in the censer, and lighted the lamp, you shall put on the white vestment, and place yourself on your knees before the altar, to render thanks to god for all his benefits, and firstly for having granted unto you a treasure so great and so precious. you shall render thanks also unto the holy guardian angels, praying unto them that henceforward they will have you in their ca

twelve signs of the zodiac. the second number mentioned above, 5, is perfect because of its analogy with the pentagram that potent symbol of the spirit and the four elements; 6 is the number of the planets (as known to the ancients, without the recently discovered herschel and neptune. as the chaldean oracles of zoroaster say" he made them six, and for the seventh, he cast into the midst thereof the fire of the sun. 2 operates in the stars and planets as representing their good or evil influence in the heavens, in other words their dual nature. 3 consists in the metals because, the ancient alchemists considered their bases to be found in the three principles which they called sulphur, mercury, and salt; but by which they did not mean the substance which we know under these names. 4 ie, pr

ADDTLS

the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d angle, pentacles to the b ang

ALEISTER CROWLEY ACROSS THE GULF

giant, a nubian blacker than polished granite seen by starlight, tall as a young palm and straight, yet more hideous than the ape of thoth. also i bought a young pale stripling from the north, a silly boy with idle languishing ways. but his mouth burned like sunset when the dust-storms blow. so pale an weak was he that all despised him and mocked him for a girl. then he took a white-hot iron from the fire and wrote with it my name in hieroglyphics on his breast; nor did his smile once alter while the flesh hissed and smoked. thus we went out a great caravan to a rocky islet in the nile, difficult of access for that the waters foamed and swirled dangerously about it. there we builded a little temple shaped like a beehive; but there was no altar and no shrine therein; for in that temple shou

hat the element of earth might combat them. and the rare ones whom earth spared i cast upon a fire of charcoal. now who is prepared for these ordeals (being firstly attuned to the elements) findeth them easy. he remains still, though the tempest rage upon the tower; in the water he floats easily and lightly; buried, he but throws himself into trance; and, lastly, his wrappings protect him against the fire, though all thebai went to feed the blaze. but it was not so with this bastard priesthood of osiris. for of the three hundred only nine were found worthy. the high priestess, however, i brought through by my magic, for she had amused me mightily, and i took great pleasure in her love, that was wilder than the rage of all the elements in one. so i called together the nine who had survived

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

t of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the original manuscript banishings bibliography& suggested reading list the necronomicon the testimony of the mad arab of the zonei and their attributes the book of entrance, and of the walking the incantations of the gates the conjuration of the fire god the conjuration of the watcher the maklu text the book of calling the book of fifty names the magan text the urilia text the testimony of the mad arab, the second part preface to the second edition there are three major individuals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two years since its publication. l.k. barnes was

t of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the original manuscript banishings bibliography& suggested reading list the necronomicon the testimony of the mad arab of the zonei and their attributes the book of entrance, and of the walking the incantations of the gates the conjuration of the fire god the conjuration of the watcher the maklu text the book of calling the book of fifty names the magan text the urilia text the testimony of the mad arab, the second part preface to the second edition there are three major individuals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two years since its publication. l.k. barnes was

ng a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding chapter, being prayers proper to each of the celestial gates. the "conjuration of the fire god" follows this, and resembles the others in its mixture of greek and sumerian phrases. it should be noted here that wherever a sumerian phrases. it should be noted here that wherever a sumerian phrase appears in the original ms. we have kept it as it is, untranslated, as we expect the mad arab would have wanted it. quite possibly, even he did not know the exact meaning of much of the c

kakos theos 'o kakos daimon 'o daimon pneuma tou ouranou thumethere! pneuma tes ges thumethate (o wicked god o wicked demon o demon spirit of the sky, remember! spirit of the earth, remember) yet, a word like shammash, the name of the solar deity, would read samas or sammas, and in the text of the necronomicon we would make the word read like its original. the "conjuration of the watcher" follows the fire god conjuration. the word "watcher" is sometimes used synonymously with "angel, and sometimes as a distinct race, apart from angelos: egragori. the race of watchers are said not to care what they watch, save that they follow orders. they are somewhat mindless creatures, but quite effective. perhaps they correspond toe lovecraft's shuggoths, save that the latter become unweildly and diffic

ight be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine and wrapped cold fingers around my skull. the dik of azug-b

ALEISTER CROWLEY BOOK OF LIES

urin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3-5 5 5 5 5- 3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten. even now and

light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten. even now and here be mine. amen. he puts the first cake on the fire of the thurible. i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign [98] book of lies get any book for free on: www.abika.com 95 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i

f lies get any book for free on: www.abika.com 131 illustrates the use of the lower life to feed the higher life. he then takes the oath and becomes free-un conditioned-the absolute. burning up i the flame of his prayer, and born again-the phoenix [134] commentary( xi-beta) this chapter is itself a comment on chapter 44. note (33) twig= dost thou understand? also the phoenix takes twigs to kindle the fire in which it burns itself. book of lies get any book for free on: www.abika.com 132 [135] 63 kappa-epsilon-phi-alpha-lambda-eta xi-gamma margery daw i love laylah. i lack laylah "where is the mystic grace" sayest thou? who told thee, man, that laylah is not nuit, nd i hadit? i destroyed all things; they are reborn in other shapes. i gave up all for one; this one hath given up its unity for

epraved and debauched by our disease. book of lies get any book for free on: www.abika.com 177 [180] commentary( pi-epsilon) we now return to that series of chapters which started with chapter 8( eta. the chapter is perfectly simple and needs no comment. book of lies get any book for free on: www.abika.com 178 [181] 86 kappa-epsilon-phi-alpha-lambda-eta pi-digamma ex nihilo n. i. h. i. l. fit. n. the fire that twisteth itself and burneth like a scorpion. i, the unsullied ever-flowing water. h. the interpenetrating spirit, without and within. is not its name abrahadabra? i. the unsullied ever-flowing air. l. the green fertile earth. fierce are the fires of the universe, and on their daggers they hold aloft the bleeding heart of earth. upon the earth lies water, sensuous and sleepy. above th

ALEISTER CROWLEY LIBER 777

untress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis.table of correspondences 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voic

simple breathing without articulation. notes 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attributions of various things are to be found in burton s arabian nights, in the tale of abn al-husn and his slave-girl tawaddud. col. cxxxiii. the symbolic forms and divination meanings of these cards can be

eir g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. table of correspondences 53 col. xx. line 23: possibly a g.d. coptic spelling of ashtoreth who according to budge (op. cit) was worshipped in egypt in the later dynastic period (in regardie, complete g.d, sati-ashtoreth is referred to the fire queen in enochian chess, the name is spelt i#haourey in crowley s notes. line 25: a g.d. coptic spelling of aroueris. col. xxi. all this is derived from the famous speech in cap. 42 of the book of the dead. some minor errors have been corrected (e.g. line 12 read aupu the hips. the planets are referred according to the attributions in agrippa (tom. ii cap. x; hence the duplication of left

ALEISTER CROWLEY LIBER CHANOKH

ada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the bala

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

riably explain oneself to oneself. suppose, for example, that you feel an instinctive aversion to some particular kind of wine. try as you will, you can find no reason for your idiosyncrasy. suppose, then, that when you explore some previous incarnation, you remember that you died by a poison administered in a wine of that character, your aversion is explained by the proverb "a burnt child dreads the fire" it may be objected that in such a case your libido has created a phantasm of itself in the manner which freud has explained. the criticism is just, but its value is reduced if it should happen that you were not aware of its existence until your magical memory attracted your attention to it. in fact, the essence of the test consists in this: that your memory notifies you of something whic

and prayeth his own angel that this book be as a burning lamp, and as a living spring, for light and life to them that read therein. 666 291 (note to page 291) the oracles of zoroaster utter this "and when, by often invoking, all the phantasms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through all the depths of the universe; hear thou the voice of the fire "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the

ter, and the dark threshold, before the faces of the things that dwell in the abodes of night, spring into sight demons, dog-faced, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame 292 that hath no name; the fire that darts and flashes, writhes and creeps snake-wise in royal robe wound round that vanished glory of the globe, unto that sky beyond the starry deeps, beyond the toils of time- then formulate in thine own mind, luminous, concentrate, the lion of the light, a child that stands on the vast shoulders of the steed of god: or winged, or shooting flying shafts, or shod with the flame-sandals

:mercury: 9 :zeus (as air, diana of :diana (as moon: ephesus (as phallic stone: 10 :persephone (adonis, psyche :ceres :11 :zeus :jupiter: 12 :hermes :mercury: 13 :artemis, hecate :diana: 14 :aphrodite :venus: 15 :athena :mars, minerva: 16:(here :venus: 17 :castor& pollux, apollo the :casto& pollux (janus: diviner: 18 :apollo the charioteer :mercury: 19 :demeter (borne by lions :venus (repressing the fire of: vulcan: 20:(attis:(attis) ceres, adonis: 21 :zeus :jupiter (pluto: 22 :themis, minos, aeacus, and :vulcan: rhadamanthus :23 :poseidon :neptune: 24 :ares :mars: 25 :apollo, artemis (hunters :diana (as archer: 26 :pan, priapus (erect hermes :pan, vesta, bacchus, priapus: and bacchus: 27 :ares :mars: 28:(athena, ganymede :juno: 29 :poseidon :neptune: 30 :helios, apollo :apollo :31 :hades

: 24:the child of the great transformers. the lord of the: gate of death: 25:the daughter of the reconcilers, the bringer-forth of: life: 26:the lord of the gates of matter. the child of the: forces of time: 27 :the lord of the hosts of the mighty: 28:the daughter of the firmament; the dweller between the: waters: 29:the ruler of flux& reflux. the child of the sons of: the mighty: 30 :the lord of the fire of the world :31 :the spirit of the primal fire: 32 :the great one of the night of time :31 "bis :32 "bis: 324 appendix vi a few principal rituals grimorium sanctissimum. arcanum arcanorum quod continet nondum revelandum ipsis regibus supremis o.t.o. grimorium quod baphomet x degree m. suo fecit. de templo. 1. oriente. altare 2. occidente. tabula dei invocandi 3. septentrione. sacerdos 4

ALEISTER CROWLEY MEDITATION

oyed on sterile ones: for nemo<temple, whose task it is to develop the beginner. see liber cdxviii, aethyr xiii> in tending his garden seeketh not to single out the flower that shall be nemo after him. and we are not told that nemo might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be nemo after him! 107 chapter xi the crown the crown of the magician represents the attainment of his work. it is a band of pure gold, on the front of which stand three pentagrams, and on the back a hexagram. the central pentagram contains a diamond or a great opal; the other three symbols contain the tau. around this c

ALEISTER CROWLEY THE HEART OF THE MASTER

each one sang praises, even as it was given unto him to understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the h

irgin, all things are begotten of the breath of the master, and born of the infinite space wherein doth he give them their form- and abideth in silence. now all is as it were a passion of great peace; and in the stillness i lift up my soul like an offering and cry in mine heart: let me dwell at the feet of the master! but the silence swallows up those vain words; and they are smitten through with the fire of his blood, that transforms them to these "at his feet is only the earth, and that he breaks up into flowers; but all things that live are assumed to the heart of the master" with that i cease to be myself at all: i am absorbed into the heart of the master get any book for free on: www.abika.com 8 his adorable essence, and my life is equally shed throughout the endless aeons of creation

ALEISTER CROWLEY THE LOST CONTINENT

ative. what the living atla really was, is a secret of secrets* we know it only from its epithets, its veils. thus it was 'that black which makes black white. it was 'twenty-six feet high and fifteen feet across--oh my lords, it is the essence of the incommensurable' it was 'the wife of zro 'the heart of zro 'desire of zro 'the atla that eats atlas 'the swallower up of her own house 'the pelican 'the fire-nest of the phoenix, according to the greatest of the poets. and the burden of his hymns of worship was that it must be destroyed. it was impossible to approach the atla without being instantly sucked up and devoured by it. this was the greatest death, and ardently desired by all. the favour was accorded only to those who discovered improvements in zro, or otherwise merited signal and sup

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

his mind was so full of preconceived ideas about the different kinds of stars appropriate to various ideas. an alternate phrase was subsequently dictated to the scarlet woman, and inserted in the manuscript by her own hand. this star is the pentagram, with the single point at the top. the points touch the parts of nuith's body as shown in the stele. the earth-point marks the position of her feet, the fire-point, that of her hands, the other three points- air, spirit, and water respectively- refer to "my secret centre, my heart, and my tongue" al i,61 "but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one

"every man and every woman is a star" the casus belli is this: there are people who are veiled from themselves so deeply that they resent the bared faces of us others. we are fighting to free them, to make them masters like ourselves. note verse 60 "to hell with them" that is, let us drive them to the 'hell' or secret sanctuary within their consciousness. there dwells "the worm that dieth not and the fire that is not quenched' that is 'the secret serpent coiled about to spring' and 'the flame that burns in every heart of man- hadit. in other words, we take up arms against falsehood; we cannot help it if that falsehood forces the king it has imprisoned to assent to its edicts, even to believe that his interests are those of his oppressor, and to fear truth as once jehovah did the serpent. a

ndix weh note: not extant. by sound bahlasti suggests "hurling" or "blasting" ompegda is not too phantastically onomatopoeitic for 'an explosion" al iii,55 "let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you" the new comment the name mary is connected with mars, mors, etc, from the sanskrit mr to slay and with mare, the sea, whose water opposes the fire of horus. i here quote a passage from liber xcvii which deals with this fully "let me strictly meditate this hate of the mother. m r is the sanskrit root "kill" hence mara, mors, maria, and i suppose meer, mere, mer- in short, lots of words meaning death or sea. note mordred as the traitor villain in morte d'arthur. in liber legis we have "mary" who is to be 'torn upon wheels' apparently

ALEISTER CROWLEY THE OTO GNOSTIC MASS

es them in the font. the priestess: let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west. on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from high altar, and brings it to her. she robes the priest in his robe of scarlet and gold. be the f

ALEISTER CROWLEY THE QABALAH

; should be useful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th thyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as a finality or

and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire. the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalin, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, q.v. 888. the grand

ALEISTER CROWLEY THE SWORD OF SONG

omite ferro. vestigia nulla retrorsum. pearls, big and round like the breasts of a sea-nymph; and they gleamed round like moons. she held in leash the four beasts, but he strode boldly to her, and kissed her full on the lips. wherefore she signed and fell back a space, and he pressed on. now at the end of the darkness a fire glowed: she would have hindered him: clung she to his neck and wept. but the fire grew and the light dazzled her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast th

teway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast that the dead rose all from their tombs, and our father among them. now away! he cried. i would look upon the sun! and with that the fire hissed like a myriad of serpents and went out suddenly. it was a green sward golden with buttercups; and in his way lay a high wall. before it were two children, and with obscene gestures they embraced, and laughed aloud, with filthy words and acts unspeakable. over all of which stood the sun calm and radiant, and was glad to be. now, think ye well, was our father perplexed; and he knew n

ALEISTER CROWLEY EQ I 1

nar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lion, even as the whole regimen that in the end he accomplished is in the form of a lion. this then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted "he slayeth sir lionel the warder of the marches" so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it p

mination; moments which created epochs in our lives, and which, when they have gone, stand out as luminous peaks in the moonlight of the past. sad to say, they come but seldom, so seldom that often they are looked back upon as miraculous visitations of some vastly higher power beyond and outside of ourselves. but when they do come the greatest joys of earth wither before them like dried leaves in the fire, and fade from the firmament of our minds as the stars of night before the rising sun. now, if it were possible to induce these states of ecstasy or hallucination, or whatever we care to call them, at will, so to speak, we should have accomplished what was once called, and what is still known as, the great work, and have discovered the stone of the wise, that universal dissolvent. sorrow

nah18 at once, more or less illuminated, more or less deluded. but the first and the last is this augoeides invocation" the book this book is divided into four parts: 160 10 "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to s

f souls into the hands of the few, and piled up the coffers of the church. how they racked from us the very emblems of joy, putting out our eyes with the hot irons of extortion, till every pound of human flesh was soaked as a thirsty sponge in a well of blood: and life became a hell, and men and women went singing, robed in the "san-benito" painted with flames and devils, to the stake; to seek in the fire the god of their forefathers- that stern judge who with sworded hand was once wont to read out the names of the living from 171 the book of life, and exalt the humble on the golden throne of tyrants. yet in these ages of crucifix, of skull, and of candle; these ages of "auto-da-f" and "in pace" these ages when the tongue jabbered madness and the brain reeled in delirium, and the bones wer

mselves with flints at the footstool of god his father; and to the honour of his name, and as a proof of his existence, have they not built up great towers of science, bastions of steam and of flame, and set a-singing the wheels of progress, and all the crafts and the guiles and the artifices of knowledge? they have contained the waters with their hands; and the earth they have set in chains; and the fire they have bound up as a wisp of undried straw; even the winds they have ensnared as an eagle in a net- yet the spirit liveth and is free, and they know it not, as they gaze down from their babel of words upon the soot-grimed fields, and the felled forests, and the flowerless banks of their rivers of mud, lit by the sun which glows red through the hooded mists of their magic. yet he who ga

ALEISTER CROWLEY EQ I 5

n. there is one other thing to be said, and that is concerning the importance of sila. it has been said the sila alone cannot conduct to the nirv na dharma; but, nevertheless, this sila is of the most vital importance, for there is no samadhi without sila. and why? because, reverting to our simile of the steam-engine, whilst samadhi, mental concentration, is the steam power of this human machine, the fire that heats the water, the fire that makes that steam and maintains it at high pressure is the power of sila. a 58 man who breaks sila is putting out his fires; and sooner or later, according to his reserve stock of sila fuel, he will have little or no more energy at his disposal. and so, this sila is of eminent importance; we must avoid evil, we must fulfil all good, for only in this way

hould be useful. 280. a grand number, the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th aethyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through shm, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 358. see part i. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii. 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as

and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire "the devils also believe, and tremble" worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalini, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, p.v. 888. the grad

wever, her idea of art is to please, then ether archer's idea of pleasure is as warped as her nature. to the philistine public this book will have but one use- it contains just sufficient paper to set the drawing-room fire agoing in event of returning home after the domestics have retire to rest. those, however, who appreciate good verse, with find just sufficient warmth therein to read it though the fire be out. bunco. especially after a last glance at the wonderful cover, i think that the world's pool of sound suggests itself as an alternative title to this thin volume. this but bony- nor could sweeter marrow be found elsewhere. the volume has, i am afraid, an unfortunate horoscope, owing no doubt to some affliction in virgo, with no correspondingly strong influence from the house of tau

ALEISTER CROWLEY EQ I 5

ands from the mouth of the lion, and his roaring shall enkindle the worlds. then the trumpets blow, and the wind rises and whistles terribly. it is a blue wind with silver specks; and it blows through the whole aethyr. but through it one perceives the lion, which has become as a raging flame. and he roareth in an unknown tongue. but this is the interpretation thereof: let the stars be burnt up in the fire of my nostrils! let all the gods and the archangels and the angels and the spirits that are on the earth, and above the earth, and below the earth, that are in all the heavens and in all the hells, let them be as motes dancing in the beam of mine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the w

ite robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight heads are as the charioteer of the west. thus doth the fire of the sun temper the spear of mars, and thus shall he be worshipped, as the warrior lord of the sun. yet in him is the woman that devoureth with her water all the fire of god. alas! my lord, thou art joined with him that knoweth not these things. when shall the day come that men shall flock to this my gate, and fall into my furious throat, a whirlpool of fire? this is hell unquenchable

erse rejoicing in its strength; the meadows thereof shall be covered with flowers. there shall we rest but a night, and in the morning we shall flee away, comforted. now, to myself, i have imagined the chariot of which the voice spake, and i looked to see who was with me in the chariot. it was an angel of golden hair and golden skin, whose eyes were bluer than the sea, whose mouth was redder than the fire, whose breath was ambrosial air. finer than a spider's web were her robes. and they were of the seven colours. all this i saw; and then the hidden voice went on low and sweet: come away! the price of the journey is little, though its name be death. thou shalt die to all that thou fearest and hopest and hatest and lovest and thinkest and art. yea! thou shalt die, even as thou must die. for

ical marriage of the alchemists beginneth with a weighing, and he that is not found wanting hath within him one spark of fire, so dense and so intense that it cannot be moved, through all the winds of heaven should clamour against it, and all the waters of the abyss surge against it, and all the multitude of the earths heap themselves upon it to smother it. nay, it shall not be moved. and this is the fire of which it is written "hear thou the voice of fire" and the voice of fire is the second chapter of the book of the law, that is revealed unto him that is a score and half a score and three that are scores, and six, by aiwass, that is his guardian, the mighty angel that extendeth from the first unto the last, and maketh known the mysteries that are beyond. and the method and the form of i

cember" 2, 1909. 4.50- 6.5 p.m. the cry of the 15th aethyr, which is called oxo there appears immediately in the aethyr a tremendous column of scarlet fire, whirling forth, rebounding, crying aloud. and about it are four columns of green and blue and gold and silver, each inscribed with writings in the character of the dagger. and the column of fire is dancing among the pillars. now it seems that the fire is but the skirt of the dancer, and the dancer is a mighty god. the vision is overpowering. 65 as the dancer whirls, she chants in a strange, slow voice, quickening as she goes: lo! i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle from mine eyes. i am the mighty sorceress, the lust of the spirit. and by my d

ALEISTER CROWLEY EQUINOX EQ I 2 2

nc t \hb:resh hb:tzaddi. sh e/ eo s. place of/ rs .evil triad_ apophrasz .satan typh/ hb:shin .on besz. hb:qof. hb:taw\ double_ altar. x /hiereus. horus kerux anubis of e+ w_ sentinel diagram 3. arrangement of the temple in the 0= 0 ritual. upon them should be represented in counterchanged colours any appropriate egyptian design emblematic of the soul. the scarlet tetrahedronal capitals represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in t

rehended in, nor understood by, the outer order. they represent, as it were "veiled divinities" and their seats are before the veil (paroketh) which is divided into two parts at the point of the rending, as though it answered unto the veils of isis and nephthys impenetrable save to the initiate. 246 now the imperator governeth, because in netzach- which is the highest grade of the first order- is the fire reflected from geburah. the praemonstrator is second, because in hod is the water reflected from chesed. the cancellarius is third, because in yesod is the air reflected from tiphereth. but in each temple these three chiefs are coeternal and coequal, thus figuring the triad in unity, yet are their functions different: the imperator to command the praemonstrator to instruct. the cancellari

enter of the ring. an equilateral triangle made of black bands touches yesod and the ring with its apex and includes malkut in the center of its base. the whole is suggestive of a horned cup superimposed on the tree of life "the dadouchos- the station of the dadouchos is towards the midst of the southern part of the hall, and to the south-west of the white pillar. he has the charge of the lights, the fire, and the incense of the temple. his ensign is the svastika.14 "goddess of the scale of the balance at the white pillar" is the name of the dadouchos, and she is thoum-aesh-neith, or perfection through fire manifesting upon the earth. the grade of neophyte "the opening" the officers and members being assembled the kerux proceeds to the right of the hierophant and facing west raises his wan

ted. and as this sign of sagittarius lieth between the signs scorpio (death) and capricornus (the devil) so hath jesus to pass through the wilderness tempted by satan. but sagittarius the archer is a bi- corporate sign, the centaur, the man and the horse combined. recall what was said unto thee in the passage of the 31st path of fire leading into the 3= 8 of practicus 'also there is the vision of the fire-flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery and clothed with gold, or naked, and shooting from the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols into the form of the lion.'27 for thus wilt thou cleave upwards by the path of hb:samekh, thro

ples of nature, the concealed spirit and the four elements of earth, air, fire and water. about her head is a halo of light. on her breast is the sun of tiphereth. the five-rayed crown further alludes to the five sephiroth of kether, chokmah, binah, chesed and geburah. chained to her waist are a lion and an eagle, between which is a large cauldron whence arise steam and smoke. the lion represents the fire of netzach, the blood of the lion; and the eagle represents the water of hod, the gluten of the eagle; whose reconcilement is made by the air in yesod uniting with the volatised water rising from the cauldron though the influence of the fire beneath it. the chains which link the lion and the eagle to her waist are symbolic of the paths of hb:nun and hb:ayin, scorpio and capricornus as sho

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

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lligibles and adorneth things ineffable, hath sowed symbols through the world "comprehending that intelligible with extended mind; for the intelligible is the flower of mind "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion- zoroaster. the most important of the psychological results of my exp

, we had better set to and attain them both, and that which combines, denies, and transcends them both. words are cheap! xviii "in this the things without figure are figured "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celes- tial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion "but god is he having the head of the hawk- zoroaster "vin n anam

emfinal-aleph-taw-heh, which signifies heh-yod-memfinal, swollen, extended, or expanded; and hence "thou("i.e" god, ateh, the all "in extension" but by metathesis of these six letters is obtained heh-yod-heh aleph-mem-taw "truth was" as if affirming solemnly the presence in the creation of the supernal truth. now let us take the first and last letters of the verse and "cast into the midst thereof the fire of the sun "i.e, hb:vau (6 "the seal of creation- and we have bet-vau-tzaddifinal, an egg. where we see the whole universe enclosed in the cosmic egg of hindu and egyptian mythology: and the formulation of the sphere 178 of the universe (or magical mirror in man. as it were the egg of the black swan of time, the kala hamsa, the triune m a u, or word of power or of seb, the bird of life, w

e the height? v see how the moon with her amrita dews drinks up the death of the star, and renews life in cascades of peonian hues! nay, but she curves to arise, to increase; glamour on glamour to sicken and cease. how shall the warrior wing to the peace? fade, o thou moon, in thy magical bark! sink in the ocean thy silvery spark! leave me, ah leave me alone in the dark! 193 art thou not burnt in the fire of my will? see, by the flashes that crimson and kill i am the master; the magic is still. vi see! how the wrath of my rune that i send her, fire of my fire, is flung flying to end her, wrapping in ruin that scintillant splendour. fire of my fire! how the brilliance darts forth, runs to the uttermost pole of the north, splashing all space with the spume of my wrath! ah! but the subtle, th

ALEISTER CROWLEY EQUINOX EQ I 3 2

gic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying] and, when after all the phantasms are 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 the fire [he passes to the centre of the circle and censes towards the four quarters, saying] i consecrate with fire [he resumes his place in the south [chief magus takes fan, and fanning air says] i exorcise thee, creature of air, by these names, that all evil and impure spirits now immediately depart [circumambulates, saying] such a fire existeth extending through the rushing of the air, or even

of the fires, i command you to perform at the four quarters of the universe the invocation of the forces of mercury by solomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of li

gross matter of thy chaos, enabling thee to manifest thyself in pleasing form before us. and the flesh of the serpent is the symbol of thy body, which we destroy by water and fire, that it may be renewed before us. and the blood of the serpent is the symbol of the magic of the word messiah, whereby we triumph over nahash. and the all-binding milk is the magical water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure

; that thou do spiritually burn, blast, destroy and condemn this spirit taphthartharath, whose name and seal are written herein, causing him to be removed and destroyed out of his powers, places and privileges: and making him endure the most horrible tortures as of an eternal and consuming fire, so long as he shall come not at my behest! the earth shall suffocate him, for mine are its powers, and the fire shall torment him, for mine is its magic. and air shall not fan him, nor water shall cool him. but torment unspeakable, horror undying, terror unaltering, pain unendurable; the words of my curse shall be on him for ever; god shall not hear him, nor holpen him never, and the curse shall be on him for ever and ever [so soon as he shall appear, extinguish that fire with consecrated water, an

three officers: isis, apophis (replaced by horus) and osiris. chesed, geburah, tiphereth. yet their functions are in a sense counterchanged, the chief adept representing 223 osiris in the main ceremony, and the third adept reflecting the benignant character of isis. the knocks which open the ceremony are seven, as it is written "he made them six; and for the seventh he cast into the midst of them the fire of the sun" for tiphereth 5= 6 is a solar degree. after this the signs are given and the portal is guarded in the usual manner; for the intention in all the grades is identical, namely, that of harmonising the temple with the ceremony""the first vibration" not only are the knocks symbolic of the hexagram as above; but they refer to the moving of the divine spirit of fire upon the waters

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rmur of her mouth, and all the trembling of her firm young breast; so that i may be rolled a flame in thy fiery embrace, and be consumed in the unutterable joy of thine everlasting rapture. 2. o my god, thou mighty one, thou creator of all things, i renounce unto thee the soft-lipp'd joys of life, and the honey-sweets of this world, and all the subtilties of the flesh; so that i may be feasted on the fire of thy passion, and be consumed in the unutterable joy of thine everlasting rapture. 3. o my god, thou mighty one, thou creator of all things, i renounce unto thee the ceaseless booming of the waves, and the fury of the storm, and all the turmoil of the wind-swept waters; so that i may drink of the porphyrine foam of thy lips, and be consumed in the unutterable joy of thine everlasting ra

tain. 10. o thou sovran lord of primaeval baresarkers, who huntest with dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know thee! o thou flame-crowned self-luminous one, the lash of whose whip gathered the ancient worlds, and looseth the blood from the virgin clouds of heaven. 11. o thou sovran moonstone of pearly loveliness, from out whose many eyes flash the fire-clouds of life, and whose breath enkindleth the byss and the abyss. i know thee! o thou fountain-head of fierce aethyr, in the pupil of whose brightness all things lie crouched and wrapped like a babe in the womb of its mother. 12. o thou sovran mother of the breath of being, the milk of whose breasts is as the fountain of love, twin-jets of fire upon the blue bosom of night. i know thee!

tone of existence; nor the eagle that broodeth upon the egg of space! i deny thee by the powers of mine understanding; swathe me in the unity of thy might, and teach me wisdom from the lips of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 32 6. o thou god of the nothingness of all things! thou who art neither the fivefold root of nature; nor the fire-crested helm of her master: o thou who art not the emperor or eternal time; nor the warrior shout that rocketh the byss of space! i deny thee by the powers of mine understanding; raise me in the unity of thy might, and suckle me at the swol'n breasts of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 7. o thou god of the nothingness of

o thou little ant of the earth! thou great monster who infuriatest the seas, and by their vigour wearest down the strength of the cliffs! 48 o how can i bind thee in a spider's web of song, and yet remain one and unconsum d before the raging of thy nostrils? 4. o what art thou, o god my god, thou fork d tongue of the purple- throated thunder? o thou silver sword of lightning! thou who rippest out the fire-bolt from the storm-cloud, as a sorcerer teareth the heart from a black kid! o how can i possess thee as the dome of the skies, so that i may fix the keystone of my reason in the arch of thy forehead? 5. o what art thou, o god my god, thou amber-scal'd one whose eyes are set on columns? o thou sightless seer of all things! thou spearless warrior who urgest on thy steeds and blindest the o

as a woven twilight of day and night, a madness of mingling moons. yet i behold! 11. now mine eyes are seven, and are as stars about a star; and the lids of mine eyes are fourteen, two to each eye. also have i seven arms to do the bidding of the seven eyes; and each arm hath an hand of three fingers, so that i may rule the great ocean and burn it up with the spirit of flame, and that i may drown the fire in the abode of the waters. thus i am rendered naked; for neither flame nor water can clothe me; therefore am i as a breath of wind blown over an earth of adamant, that knoweth neither sorrow nor rejoicing; then do i abide as a river of light between the night of chaos and the day of creation. 10. two are the moons of my madness, like the horns on 71 the head of a goat. and between them b

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ilateral triangle with point up as the base. the altar. u. a flashing tablet of each of the four elements is now to be placed upon the altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the air and water tablets, and the curcurbite with the dead head between the fire and earth. now let the alchemist form an invocation, using especially the supreme ritual of the pentagram,10 and the lesser magical implement appropriate. first, of the forces of the fire to act in the curcurbite on the dead head. second, of those of water to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those o

ALEISTER CROWLEY EQUINOX EQ I 4 2

paris, but we give it in place of others because it re-introduces several characters who have already figured in this history. miss q. after an interview asked p. to tea to meet mrs. m. after introductions she left the room to make tea- the white magic and the black were left face to face. on the mantelpiece stood a bronze of the head of balzac, and p, taking it down, seated himself in a chair by the fire and looked at it. presently a strange dreamy feeling seemed to come over him, and something velvet soft and soothing and withal lecherous moved across his hand. suddenly looking up he saw the mrs. m. had noiselessly quitted her seat and was bending over him; her hair was scattered in a mass of curls over her shoulders, and the tips of her fingers were touching the back of his hand 174 no

through; we entered in with a breeze from the moor, and stood by the fading pyre. the air was smoky, the flame was blue, and the face of the troll like fire. and so we gave her the heart of the slain, that was slain for a dead man's sake; she chuckled low at each blackened vein gory an brown and torn; she wriggled her sides like a wounded snake as she squeezed the blood into a horn. 237 far into the fire she cast the blood, and the flames grew twisted and red; her breast heaved with her passion's flood as a hollow-eyed ghost arose like a cloud of stench from the rotting dead. when a wind from a pest-house blows. she clasped the ghost to her skinny dugs- no other love might she know- the dead man squirmed at her panting hugs, but she had her passionate will, and a sobbing breeze began to b

s foam at her mouth. then suddenly the lights flamed up, and she found herself standing- reeling- her head sagging on his arm. again he whispered in her ear. in his left hand was a little ebony box, a dark paste was in it. he rubbed a little on her lips. and yet a third time he whispered in her ear. 279 with an angel's smile- save for its subtlety- he was gone into the tablet. she turned, blew on the fire, that started up friendly, and threw herself in an armchair. idly she strummed old-fashioned simple tunes. the door opened. a jolly lad came in and shook the snow from his furs "been too bored, little girl" he said cheerily, confident "no, dear" she said "i've been fiddling a bit "give me a kiss, lily" he bent down and put his lips to hers; then, as if struck by lightning, sprawled, a cor

y fire to steal and 'prison in the glow-worm's tail, for pixie torches should the starlight fail; reflecting gems which deck the elfin choir, melting like snowflakes at the daybreak pale. ethel archer. 310 the poetical memory an essay i am one of those silly people (there are a lot of them- quite enough to make it pay) who are so irritated at the arrival of a bill that i nearly always throw it on the fire. for all that, i had been humbly proud of my memory, and it was an awful shock to me one morning when i received this bill, facsimile on page 331 described: this is a statement of account due from j w benson. ltd, jewellers, goldsmiths, silversmiths and watch& clock makers, 25 old bond st (steam factories ludgate hill, established 1749. the letter head carries five arms of royal houses wi

e 5, as we are certain are assistant did not quote this latter price for doing up the suit case. trusting that this explanation will make the matter quite clear to you, we get to remain, sir. your obedient? e.a. crowley, esq, j. w. benson ltd. 21 warwick road for j.b. kensington w- 312 this explanation "did" make the matter quite clear to me; for i had all the time in my possession- not thrown in the fire after all- their original account. facsimile on page 333 described: same letterhead as that on page 331. text follows "london 30. 10. 1905 "e a crowley esq 21 warwick road 125 kensington. to relining and refitting with pigskin case of. suit case new pigskin pockets& new cut glass tooth brush bottle supplying two plated clips& refinishing side standards, removing bruises& repolishing all s

ALEISTER CROWLEY EQUINOX EQ I 4 3

his side. then do the sportful city folk about his lonely stance abide: making their holiday, they joke the melancholy ass: they throw their clattering coppers in his poke. so day and night they come and go, but never comes the questing beast, nor doth that laughing people know 54 how agony's unleavening yeast stirs palamede. anon they tire, and follow an egyptian priest who boasts him master of the fire to draw down lightning, and invoke the gods upon a sandal pyre, and bring up devils in the smoke. sir palamede is all alone, wrapped in his misery like a cloak, despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest moon in silver a

ALEISTER CROWLEY EQUINOX EQ I 4

ight. when however the sun has set- the moon. and when he also has set- fire. and when this also is extinguished- the voice. and when this also is silenced? then is he himself his own light.28 this passage occurs again and again in the same form, and in paraphrase, as we read through the upanishads. in k thaka 5. 15 we find: there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; 61 from him,29 who alone shines, all else borrows its brightness. the whole world bursts into splendour at his shining. and again in maitr yana, 6. 24. when the darkness is pierced through, then is reached that which is not affected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bri

bursts into splendour at his shining. and again in maitr yana, 6. 24. when the darkness is pierced through, then is reached that which is not affected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- t

se refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of netzach. when this fire is extinguished comes the voice or lightning, after which the light which guides the aspirant is himself, his holy guardian angel, the atman- adonai. 29 the atman. thus the atman little by little came to be known and no longer believed in; yet at first it appears that those who realized it kept their methods to themselves, and simply explained to their followers

y shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight and the rough ways shall be made smooth. prepare ye the way of adonai- luke, iii, 5, 4. better than the sacrifice of any objects is the sacrifice of wisdom, o paratapa. all actions in their entirety, o p rtha, culminate in wisdom. as the burning fire reduces fuel to ashes, o arjuna, so doth the fire of wisdom reduce all actions to ashes. verily there is nothing so pure in this world as wisdom; he that is perfected in yoga finds it in the atman in due season.41 karma yoga. union through work. very closely allied to gana yoga is karma yoga, yoga through work, which may seem only a means towards the former. but this is not so, for not only must the aspirant commune with the atman throug

o is continually using it. to pronounce it properly the "a" is from the throat, the "u" in the middle, and the "m" at the lips. this typifies the whole course of breath. 71 it is the best support, the bow off which the soul as the arrow flies to brahman, the arrow which is shot from the body as bow in order to pierce the darkness, the upper fuel with which the body as the lower fuel is kindled by the fire of the vision of god, the net with which the fish of pr na is drawn out, and sacrificed in the fire of the atman, the ship on which a man voyages over the ether of the heart, the chariot which bears him to the world of brahman.44 at the end of the "shiva sanhita" there are some twenty verses dealing with the mantra. and as in so many other hindu books, a considerable amount of mystery is

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ermost being! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's form

awn up in military array around the sacred altar. bro. mars. 1. brother capircornus, i command you to perform the ritual of the pentagram. bro. capricornus. fiat("does so. bro. mars. 1. brother aries, i command you to perform the invocation o the holy fire. bro. aries. fiat("goes to altar. 333("erect. i swear by djinn and by shin and by the space between that i will not stir from this place until the fire of god hath flamed upon the water that is upon the altar("his face over lamp) dost thou hear, brother ash("erect) by aub, the witchery of the secret flame; by aud, the subtlety of the inmost fluid; by aur, the effulgence of the radiant light; i call thee, ash! i adore thee, ash("over lamp) ash! ash! ash! i caress thee! i kiss thee! i suck thee up into my mouth and nostrils! ohooatan("thre

e water that is upon the altar("his face over lamp) dost thou hear, brother ash("erect) by aub, the witchery of the secret flame; by aud, the subtlety of the inmost fluid; by aur, the effulgence of the radiant light; i call thee, ash! i adore thee, ash("over lamp) ash! ash! ash! i caress thee! i kiss thee! i suck thee up into my mouth and nostrils! ohooatan("three times("the water flames. behold! the fire of god upon the altar as i have sworn by djinn and by shin and by the space between("returns to his throne. bro. mars. 1. hail, sister of the scorpion! sor. scorpio. hail, lord of the eagle and the serpent! bro. mars. amen. i appoint you to lead the army. sor. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song< is sun

oners "in the triumphal dance which becomes slow and "voluptuous["a pause" bro. aries["to seal his triumph. 1-4444. bro. capricornus["without. 4444-1 [bro. aries "extinguishes all lights [scorpio "plays love poem<mars "recites" who is this maiden robed for a bride, white shoulders and bright brows adorable, the flaming locks that clothe her, and abide, as god were bathing in the fire of hell? 55 they change, they grow, they shake as sunlight on the lake: they hiss, they glisten on her bosom bare. o maiden, maiden queen! the lightning flows between thy mounting breasts, too magically fair. draw me, o draw me to a dreaming death! send out thine opiate breath, and lull me to the everlasting sleep, that, closing from the kisses of disdain to ecstasy of pain, i may sob out

filmy white robe, her hair in disorder [aries "and" leo "rise and bow" aries. hail thou! whence comest thou? scorpio-apophis. from the house of god. aries. what bringest thou as an offering to our lord? 68 scorpio-apophis. the house of god is fallen. there is nothing left therein. therefore i bring nothing but myself. leo. let us burn her upon the altar of burnt offering. scorpio-apophis. but in the fire my tears would be dried up; and these tears are of mine offering to the lord. leo. let us throw her to the sacred crocodile. scorpio-apophis. but in the water my heart would be chilled; and this heart is of mine offering to the lord. leo. let us throw her to the winds from the watchtowers of silence. scorpio-apophis. but in the wind my hymns would not be heard; and these hymns are of mine

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ul. he loved. not ida, not the world, not anything. it was pure love; love without object, love as love is in itself. he did not love; he was love. but he strode straight back to ida pendragon. before she left her bed, they were married. a week later they drove through the cool swift air to the south; and there, among the vines, they lernt how- once in a century- the phoenix passion may rise from the fire of vice, and how in the beak of the phoenix proved by the fire is the ring of love* a year later. they were in a villa at mustapha. the sea and sky strove enviously which should best answer the sun's question with the word blue. 147 but ida pendragon, pale and fragile as rare porcelain, twisted herself and found no peace. edgar bent over her, as vigilant as on the night of her first ordea

ALEX SANDERS THE KING OF THE WITCHES

se the silver he had collected' 13 alex knelt beside her as she took from the cupboard a crystal ball and a black-hilted knife 'this is my athame' she said, showing him the knife 'when you are old enough to be a fully fledged witch, you shall have one too' alex was not sure that he wanted one; he preferred the crystal which reflected the black and red tiles on the floor and the cheerful glow from the fire. but his grandmother would not let him hold it for more than a minute 'you'll make it cloudy' she told him 'later i'll teach you how to use it, but you've had enough for one day. now come and get your tea' it would be years before he discovered that he was the last of a line of witches dating back to the fifteenth century; that the initiation from which he was still smarting was a pale re

the is miniature whip, a harmless substitute for the earlier weapon with which members were scourged, sometimes to the point of death; and the glistening crystal, which fascinated him most of all. he. learnt by .heart the meaningless> chants in a long-dead language, and at the end ofthe lesson he would take a small brassbowl ofwater and darken itwith ink. he squatted on the floor by the light. of the fire, the bowl before. him. at first he could see only the flickering reflection of the coals, but gran urged him to have patience 'it. will come' she said confidently. and it did. one day, long after he had given up hope of ever seeing anything, the reflections seemed to mist over. when they cleared, his mother was looking up at him from the ink. she was lying on a bed. and beside her leg, sp

njured up the future. when he was nine, alex was allowed to take part in his first full-moon ceremony. gran had no difficulty in persuading his mother to part with him for the night, for she was delighted with the progress he had made in welsh and grateful to her mother for having taught him. as the moon rose, gran opened the kitchen curtains and let its light flood the kitchen. she had banked up the fire with small coal to deaden its glow and now she led alex into the centre of the circle. the air was heavy with incense burning in four bowls placed at intervals round the perimeter. she handed him his own athame and told him she was going to consecrate it. the boy had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had neve

dwife sent for the doctor and he brought a specialist. the baby was taken to hospital for. an immediate examination, and returned two or three hours later. nothing could be done until the child was thirteen or fourteen. alex rebelled; he had to help his baby even if it meant breaking the witch law by working alone. after janice had been fed, he carried her downstairs and sat her on his lap before the fire. he prayed to his godfor advice and help 'warm some olive oil and rub it into the joint, was the messagethat sprang to his mind. accordingly he fetched some oil and poured it into a saucer. he dipped his fingers into it and began to touch the. baby's crooked foot. as he did so, he felt impelled to twist the joint and, although he was alarmed, he followed his instincts. the child did not w

ng to cure his depression. one evening she helped him to paint the kitchen, urging that a change of colour would help to cheer him up. together they worked through the night, not finishing until the early hours of the morning 'do you know what day it is' joan asked, when at last they put away their brushes' it's shrove tuesday. let's have the first pancakes in the world' companionably they sat by the fire, eating pancakes. suddenly alex could keep his secret no longer 'do you know that i'm a witch 'don't be daft' joan replied 'but i am' he insisted, and went on to tell her of his childhood initiation and the magic he had worked with gran. she laughed at him, thinking he was making it up as he went along 'if you can work magic and conjure up spirits as you claim, prove, it. goon' she dared

ALEXANDRIAN BOOK OF SHADOWS OCCULT

he rivers, sorrows be laid, joy to the world! blessed be the great goddess, without beginning, without ending, everlasting to eternity. io evoe! heh! blessed be! all raise their tapers high and repeat twice the last line. hps joins the dance, leading it with a quieter rhythm. the burning cauldron is pushed into the centre and the dancers jump over it in man and woman couples. the last couple over the fire should be well purified, three times each, and may pay an amusing forfeit as the hps may ordain. cakes and wine follows and, after the circle has been closed, much merriment, feasting, dancing and games. notes this is mostly sheba with slight adaptations from the farrars. producing a text for any sabbat is made difficult by the fact that everyone seems to modify the sabbat rituals. even t

ng that liveth, to the name which is highest of all. hps then draws invoking pentagram before the hp and then hands the wand to him, together with the scourge. the maiden strikes a light and hands it to the high priest, who lights the cauldron or bonfire. he (carrying a wand) and the high priestess (carrying a sistrum) lead the dance, with the rest following in couples. each couple must leap over the fire. the last couple over the fire before it goes out must be well purified. the man must then give a fivefold kiss to each of the women, as the woman to the men, or any other penalty the hps shall decide. cakes and wine shall follow. notes l from stewart farrar's what witches do derived from alex sanders' bos i copied the published version more or less as is. notably i did not correct severa

e old way. the circle was marked out and people stationed to whip up the dancers. a fire or candle was within it in the direction where the object of the rite was supposed to be. then all danced round until they felt they had raised enough power. if the rite was to banish they started deosil and finished tuathil, so many rounds of each. then they formed a line with linked hands and rushed towards the fire shouting the thing they wanted. they kept it up 'til they were exhausted or until someone fell in a faint, when they were said to have taken the spell to its destination. notes published in janet and stewart farrar's the witches' way; from gbg's bos (text b and c give identical versions) l doreen valiente gives just about the same text in the rebirth of witchcraft, describing it as notes

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

al, but the intermediate stages are fraught with difficulty for all who stand on the verge of self-discovery, and of becoming the path itself. some practical advice might be of value here: study with care the first three books of the bhagavad gita. the problem of arjuna is the problem of all disciples, and the solution is eternally the same. stand ready and watch the heart. in the transferring of the fire from the solar plexus to the heart centre comes much pain. it is not easy to love as do the great ones, with a pure love which requires nothing back; with an impersonal love that rejoices where there is response, but looks not for it, and loves steadily, quietly, and deeply through all apparent divergences, knowing that when each has found his own way home, he will find that home to be th

nitiation cause certain effects: a. stimulation of the latent fires till they blaze. b. synthesis of the fires through an occult activity that brings them within the radius of each other. c. increase of the vibratory activity of some centre, whether in man, a heavenly man, or a solar logos. d. expansion of all the bodies, but primarily of the causal body. e. the arousing of the kundalini fire (or the fire at the base of the spine, and the direction of its upward progression. this fire, and the fire of manas, are directed along certain routes or triangles by the following of the rod as it moves in a specified manner. there is a definite occult reason, under the laws of electricity, behind the known fact that every initiate presented to the initiator is accompanied by two of the masters, who

d of power the same rod as used since the foundation of our planetary hierarchy-and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a fresh recharging of its electric capacity. this ceremony takes place at shamballa. the rod of initiation known as the "flaming diamond" is used by sanat kumara, the one initiator. this rod lies hidden "in the east" and holds the fire hidden that irradiates the wisdom religion. this rod was brought by the lord of the world from venus, and once in every world period it is subjected to a similar process to that of the lesser rod, only this time it is recharged by the direct action of the logos himself, the logos of the solar system. the exact location of this rod is known only to the lord of the world and to the chohans

odge of masters and initiates, standing in their ceremonial places without the triangle, are hidden from view by a wall of pure fire. the initiate sees no one, save the hierophant, and is aware of nothing but a fiery blaze of pure, blue-white flame, which burns, but destroys not, which intensifies the activity of every atom in his body without disintegrating, and which purifies his entire nature. the fire tries his work, of what sort it is, and he passes through the flame. the effect of the application of the rod. a. upon the initiate's bodies: the effect is four-fold and lasting, but varies according to the initiation taken. the action of the rod is most carefully and scientifically regulated, and at each succeeding initiation the voltage is increased, and the activity of the resulting fi

ed in this cycle; first, through the method of evolutionary unfoldment, or gradual development, and then in the final stages through the rod of initiation. c. upon the centres- 81- initiation, human and solar copyright 1998 lucis trust at the time that initiation is taken, the centres are all active, and the lower four (which correspond to the personality) are beginning the process of translating the fire into the three higher. the dual revolution in the lower centres is clearly to be seen, and the three higher are commencing to be similarly active. by the application of the rod of initiation at the time of the initiation ceremony, definite results are achieved in connection with the centres, which might be enumerated as follows: the fire at the base of the spine is definitely directed to

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ry hierarchles the solar hierarchy the solar logos the solor trinity or logatcopyright 1998 lucis trust a treatise on cosmic fire by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust dedicated with gratitude to helena petrovna blavatsky, that great disciple who lighted her torch in the east and brought the light to europe and america in 1875 "to the god who is in the fire and who is in the waters; to the god who has suffused himself through all the world; to the god who is in summer plants and in the lords of the forest; to that god be adoration, adoration" sh vet upanishad, ii.17. introduction the story of the many years of telepathic work by the tibetan with alice a. bailey is revealed in her unfinished autobiography, published in 1951. this includes the

h and man (are) the products of the three fires. secret doctrine ii. 258. fire and flame destroy the body of an arhat; their essence makes him immortal. secret doctrine i. 35. the three fires i. the internal fire or fire by friction "there is heat internal and heat external in every atom, the breath of the father (spirit) and the breath (or heat) of the mother (matter" secret doctrine i. 112. ii. the fire of mind or solar fire. the fire of knowledge burns up all action on the plane of illusion, therefore those who have acquired it and are emancipated are called fires. secret doctrine i.114. iii. the fire of spirit or electric fire "lift up thy head, o lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky "i sense one flame, o gurudeva; i see countless u

trust contents section one. the internal fires fire by friction introductory remarks division a. of the sheaths macrocosmic and micro cosmic division b. the personality ray and the first fire division c. prana and the etheric body division d. kundalini and the spine division e. motion on the physical and astral planes 1. in the sheaths 2. in the centres division f. the law of economy section two. the fire of mind solar fire introductory questions division a. the nature of manas or mind division b. manas as a cosmic, systemic and human factor division c. the egoic ray and solar fire division b. thought elementals and fire elementals division e. motion on the plane of mind division f. the law of attraction section three. the fire of spirit electric fire division a. certain basic fundamentals

the atom is self-consciousness as exemplified in the human kingdom. the goal for the evolution of man is group consciousness, as exemplified by a planetary logos. 2(2) the goal for the planetary logos is god consciousness, as exemplified by the solar logos. 7. the solar logos is the sum-total of all the states of consciousness within the solar system. 3(3) stanzas of dyzan stanza i the secret of the fire lieth hid in the second letter of the sacred word. the mystery of life is concealed within the heart. when the lower point vibrates, when the sacred triangle glows, when the point, the middle center, and the apex, connect and circulate the fire, when the threefold apex likewise burns, then the two triangles the greater and the lesser merge into one flame, which burneth up the whole. stanz

ght 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, wrought at the forms. they stood in fourfold order. upon the threefold levels in empty silence stood the forms. they vibrated, they responded to

ALICE A BAILEY05 THE LIGHT OF THE SOUL

rengthening and refining of the etheric body in order that it may be finally tuned up so that the work of force direction may be safely undertaken. the disciple has to pass the forces used in his work through his body. 3. the unfoldment and awakening of the centres in the etheric body, the centralization of the fires of the body and their just progression up the spine, in order to make union with the fire of the soul. 4. the coordination of the physical body in its two divisions and its subsequent alignment with the soul via the sutratma or the thread, which is the magnetic link. the third adjustment spoken of can only safely be undertaken after the first three means of yoga have been used and developed. these are: 1. the five commandments (see: book ii. sutras 28 and 29) 2. the five rules

produce the form; but within that gross form is a subtler one which we can only contact through acute perception or clarified sense. in the commentary found in woods' translation the following words may serve to elucidate, and, if meditated upon by the more advanced students, will be found to be of profound occult significance. the atom of earth is produced by the five fire elements, among which the fire element of odour predominates. likewise the atom of water is produced from the four fire elements among which the fire element of taste predominates. likewise the atom of fire is produced from the three fire elements, excluding the fire element of odour and of taste, and among which the fire element of colour predominates. likewise the atom of wind is produced from the two fire elements b

s. likewise the atom of water is produced from the four fire elements among which the fire element of taste predominates. likewise the atom of fire is produced from the three fire elements, excluding the fire element of odour and of taste, and among which the fire element of colour predominates. likewise the atom of wind is produced from the two fire elements beginning with odour and of which two the fire element of touch predominates. likewise the atom of air from the fire element sound alone" if this idea is extended to the macrocosm, we will find that we can meditate upon the external form of god in nature both with and without judicial action of the mind. then, experience in meditation having been gained, and by an act of the will, the student can meditate on the subtle subjective natu

line of the probationary path. the old commentary which forms the esoteric basis of the inner teaching on raja yoga has some sentences which will be found of value here in conveying the correct concept "as the breath of fire streams upward through the system, as the fiery element makes its presence felt, that which is hindering is seen to disappear, and that which was obscure becomes illuminated. the fire ascends and barriers are burned; the breath expands, and limitations disappear. the seven, hitherto quiescent, stir to life. the ten portals, sealed and closed or partially ajar, swing wide. the five great means of contact rush into activity. obstacles are overcome, and barriers no longer hinder. the purified one becomes the great receiver and the one is known" in these words the purifica

is is the purification- 116- the light of the soul copyright 1998 lucis trust undergone on the path of yoga. purification by water has been submitted to in the later stages of the life of the highly evolved man, prior to treading the path of discipleship, and is hinted at in the words "waters of sorrow" so often used. now the fiery ordeal is undergone and the entire lower nature is passed through the fire. this is the first meaning and the one with which the aspirant is most concerned. it is called forth when he can, from his heart, send forth the call for fire, embodied in the words "i seek the way; i yearn to know. visions i see, and fleeting deep impressions. behind the portal, on the other side, lies that which i call home, for the circle hath been well-nigh trod, and the end approache

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

e light upon his problems, and constitutes the purificatory furnace into which the lower self has to go in order that all dross may be burned out, and it also destroys all hindrances which might keep him back. this same idea of fire runs through all books on christian mysticism, and many passages in the bible of a similar nature will come readily to mind. willingness to "bear the cross" to "enter the fire" to "die daily (it matters not what the symbology employed may be, is the characteristic of the true aspirant, and, before we pass on to the way of meditation and place our footsteps in those of the myriads of sons of god who have preceded us, we must gauge the depth and the height and brace ourselves for the arduous climb and the fierce endeavor. we must say with j. c. earle "i pass the

t say with j. c. earle "i pass the vale. i breast the steep. i bear the cross: the cross bears me. light leads me on to light. i weep for joy at what i hope to see when, scaled at length the arduous height, for every painful step i trod, i traverse worlds on worlds of light and pierce some deeper depth of god."2(56) we start with an emotional realization of our goal and from then pass on, through the fire of discipline, to the heights of intellectual certainty. this is beautifully pictured for us in the bible in the story of shadrach, meschach and abednego. we read that they were cast into the midst of the burning fiery furnace, yet the result of that apparent tragedy was the releasing in their midst of the form of a fourth identity, whose appearance was like unto that of the son of god. t

with god! my father, give to me the blessing of a life consumed by god that i may live for thee. a life of fire! a life ablaze with god. lighted by fires of pentecostal love! a life on fire! on fire with love for men lit by divine compassion from above. a burning life, which god can take and drop in house, or street, or whereso'er he will, to set some other life alight for him and thus to spread the fire on further still" then we shall have evidenced the final stage of the meditation process which we call inspiration. to the possibility of such a life the great ones of the ages testify. they knew themselves to be sons of god and they carried that knowledge down into full realization in physical incarnation. they are inspired declarers of the reality of truth, of the immortality of the sou

dge implying any distinction of subject and object, which would be contrary to 'non-duality, and without end "he is brahma, by which all things are illumined (partaking of its essence according to their degrees of reality, the light of which causes the sun to shine and all luminous bodies, but which is not made manifest by their light "the 'self' being enlightened by meditation.,then burning with the fire of knowledge (realizing its essential identity with the supreme light, is delivered from all accidents..and shines in its own splendour like gold which is purified in fire "when the sun of spiritual knowledge arises in the heart's heaven (that is to say at the centre of the being, it dispels the darkness (of ignorance veiling the single absolute reality, it pervades all, envelops all, and

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ond to the sound. the waters ebb and flow. let the magician guard himself from drowning at the point where land and water meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as the waters bathe the form created, they are absorbed and used. the form increases in its strength; let the magician thus continue until the work suffices. let the outer builders cease their labors then, and let the inner workers enter on their cycle. rule eleven three things the wor

become the seven. rule fourteen the sound swells out. the hour of danger to the soul courageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks man's three aspects in the study of the ideas outlined in this book and their careful consideration certain basic concepts are borne in mind: first, that the matter of prime importance to each stu

downflow of inspiration from on high. it acts as a dark curtain that shuts out the higher illumination. only through steadiness and a stable restfulness can that illumination percolate, via the higher bodies, to the physical brain and so be available for practical service. b. the wisdom of the triad exists for the use of the personality, but is barred by the disquisitions of the lower mind. when the fire of mind burns too fiercely, it forms a current which counteracts the higher downflow, and forces the lower fire back into seclusion. only when the three fires meet, through the regulation of the middle fire of mind, can a full light be achieved, and the whole body be full of light, the fire from above the triadal light the fire of the lower self, kundalini and the fire of mind, cosmic man

rust these points are or technical interest to the experienced worker in magic, but of symbolic interest only to the aspirants for whom these letters are intended. that the inner vision may be ours, the eye see clearly the glory of the lord, and the voice speak only in benediction, and the hands be used only in helpfulness, may well be the prayer of each of us. rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician get his form upon the proper path. the necessity for purity. fundamental forms. the necessity for purity rule number nine is found on page 1017 in a treatise on cosmic fire, and the comment given in the treatise is noticeably brief "the rule is very briefly summed up in the injunction: let desire and mind be so pure and so equal

e yields to the cooling draught. water and pain negate each other. long is the process of the cooling draught "the burning fire releases all that blocks the way of life. bliss comes and follows after fire, as fire upon the waters. water and fire together blend and cause the great illusion. fog they produce and mist and steam and noise, veiling the light, hiding the truth and shutting out the sun "the fire burns fiercely. pain and the waters disappear. cold, heat, the light of day, the radiance of the rising sun and perfect knowledge of the truth appear "this is the path for all who seek the light. first form, and all its longing. then pain. then the assuaging waters and the appearance of a little fire. the fire grows, and heat is then active within the tiny sphere and does its fiery work

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

it outward toward the sons of men; touch them with fire, then bring them near. bring forth. quality. initiating activity. 4. god and his angels now arise and taste. let all experience come. let all the ways appear. discern and choose; dissect and analyse. all ways are one. quality..revelation of the way. 5. god and his angels now arise and sense the odor rising from the burning-ground of man. let the fire do its work. draw man within the furnace and let him drop within the rose-red centre the nature that retards. let the fire burn. quality..purification with fire. 6. god and his angels now arise and fuse the many in the one. let the blending work proceed. let that which causes all to be produce the cause of their cessation. let one temple now emerge. produce the crowning glory. so let it b

h is the intuition. this intuition is a quality of mental matter and of the "chitta" or mind stuff. man is also intended to be radio-active; the incense or the perfume of his life must ascend- 125- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust and thus attract the attention of the initiating factors which wait to lead him to liberation. these factors are the fire and the members of the fifth kingdom in nature. the growing purpose of his animal form must give place to the dynamic will of the spiritual entity, released from form limitations by the fire of life and of initiation. thus he harmonises in himself all ways of approach and of release, and all achievements, and synthesises in his life the aspirations of the other three kingdoms. radio-activ

he other three kingdoms. radio-activity, the perfume of the aspirant, the devotion to other human beings (the sublimation of domesticity, and the "shedding of blood" or the sacrifice of the life, the expression upon earth (the mineral kingdom) of the devotion and sex life of the vegetable kingdom, plus the sacrifice through blood of the animal kingdom, bring man to the portal of initiation. there the fire awaits him with its purifying uses, and thus earth, air, fire and water (the four elements) prepare him for the great liberation and for the release of that quality of synthetic apprehension of the underlying truth which we call the intuition. this is after all the response of the mechanism to the symbolic appeal of divine quality, expressed in the whole and seen as illumination. thus the

ged the progressive tables which will show the three stages of the life cycle of every mineral leading from the static mineral stage, such as carbon, through that of the crystal, semi-precious stone and precious stone to that of the radio-active substance. in the determining of this development it is impossible for man as yet to see the relations, for the cycles covered are so vast, the action of the fire in these tremendous periods so varying, and the recognition of the intermediate stages so difficult, that aught that i could say would but feed amusement and incredulity. but two basic premises can be laid down: 1. that the many mineral substances fall naturally into seven main groups, corresponding to the seven subdivisions of the influencing rays, those of organisation and power. 2. tha

ugh which the solar system is coordinated and vitalised. there is an aspect of electrical phenomena which produces cohesion, just as there is an aspect which produces light. this has not yet been recognised. it is stated in the secret doctrine of h.p.b, and in a treatise on cosmic fire, that the electricity of the solar system is threefold: there is fire by friction, solar fire, and electric fire the fire of body, of soul and of spirit. fire by friction is coming to be somewhat understood by the scientists of the world, and we are harnessing to our needs the fire which heats, which gives light, and which produces motion. this is in the physical sense of the words. one of the imminent discoveries will be the integrating power of electricity as it produces the cohesion within all forms and s

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

eality, and that which the angel of the presence hides. he is the synthetic expression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolution and falls into three stages: 1. individualisation..personality. 2. initiation..ego. 3. identification. monad. 1. the three stages of egoic gr

nd see light..naught is left but light, and that cannot be- 103- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust used. the eyes are blinded and the one eye seeth not as yet. slowly the eye of wisdom must be opened. slowly the love of that which is the true, the beautiful and good must enter the dark passages of worldly thought. slowly the torch of light, the fire of right must burn the garnered treasures of the past, yet show their basic usefulness. the seven ways of light must wean away the attention of the scholar from all that has been found and stored and used. this he repulses and finds his way into that hall of wisdom which is built upon a hill, and not deep under ground. only the opened eye can find this way" the direction of ray iii "surro

d son of water to enter into mist. from thence he climbs on to the mountain top and there again stands free. the triple freedom thus achieved has naught to do with earth, or water, or with fire. it is a freedom, triple in its kind, which greets the man who passes freely from the sphere of earth into the ocean of the watery sphere, and thence on to the burning ground of sacrifice. the sun augments the fire; it dissipates the mist and dries the earth. and thus the work is done" 7. the law of the lower four "four sons of god went forth. but only one returned. four saviours merged themselves in two, and then the two became the one" these two ancient writings one mystical and the other occult convey but little to most minds, and this we can easily see. therefore it does not profit us to conside

s of the egoic lotus. b. from these love petals to the astral vehicle, energising all astral matter found in the equipment of the phenomenal man "the spirit of god moves upon the face of the waters" c. from thence to the solar plexus centre. d. from that centre to the heart centre. the needed duality connected with the astral body thus appears. we have here also a correspondence to the descent of the fire of the will to the base of the spine with its subsequent raising, along the spinal column, to the head. the third ray disciple, employing the technique of fusion, finds that: 1. it evokes a full functioning of the divine creative faculty. it will be apparent at this point how- 237- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust important is moti

is beautiful, thus gradually developing the aesthetic consciousness, the sense of colour, and the recognition of the use of symbolic forms in order to express quality and meaning. 3. as a result of the disciple's use of this technique, there is brought about an increased vital livingness, and a dynamic inflow of spiritual life into the physical plane experience. the disciple becomes "inspired" by the fire of love, and this evokes the "service of creation" as an expression of that love. 4. the power which inspires him and which makes him dynamic and creative in his environment comes likewise from the will aspect of the monad, sweeping the higher mind into activity upon the higher mental level which is that on which the creative ideas of god emerge in form to be recognised by the human consc

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ns, much monotony in his life outline and certain deep disappointments. he is dealing with them as one might expect. you, my brother, know to what you have had to rise, as the months have slipped away. you have met this with wisdom, good intention and self-sacrifice. may i say (and i say it with a twinkle in my eye and with love) that you have not yet learnt to enjoy them. d.h.b. has been through the fire. his tests and difficulties have been greater, fiercer and deeper than any that have come to the other group members. pressure incident to his home karma, frustrations coming from his environment, misunderstandings of differing kinds, basic bad health at all times, plus the serious accident of the immediate past, loneliness, pain and clouds of recognised glamour have sought to engulf him

n intensity and the heat of your own aspiration will otherwise burn so fiercely that no one can get near you. take time to know people for themselves, and not for their possible availability in the work. yet fall not over backwards as you attend to my instructions. balance is ever, for the aspirant, a major objective. the two sentences which i give to you for careful consideration are as follows "the fire that i create must heat, not burn; it must draw into its warmth the man who needs its heat; it must not thrust away, through fierceness, the seeking soul. it is the fire of love, and not the fire of my own aspiration "the service which i render must be to souls and not unto myself upon the path. thus shall i meet a need and, in forgetfulness of self and my own word and place, lead others

this not so? if you will endeavour, in the future, to leave the last named quality out, your life of service will flow with greater freedom, and with less impediments and hindrances, and consequently lost time. i realise that there have been times when the temper has been a great relief. you have now reached the stage of the pledged worker and of the sannyasin, and you have proved your mettle in the fire of difficulty. much dross has been burned out. your courage has carried you through and the inspiration of your soul (which you can with such facility touch) has held you steady and sweetened your personality. see to it, for the sake of the service which you can render, that you add to these two fine capacities, the sense and power of rest, for that is what you need. study the keynotes of

yields to the cooling draught. water and pain negate each other. long is the process of the cooling draught "the burning fire releases all that blocks the way of life. bliss comes and follows after fire, as fire upon the waters. water and fire together blend and cause the great illusion. fog is the product of mist and steam and noise, veiling the light, hiding the truth and shutting out the sun "the fire burns fiercely. pain and the waters disappear. cold, heat, the light of day, the radiance of the rising sun and perfect knowledge of the truth appear "this is the path for all who seek the light. first form, and all its longing. then pain. then the assuaging waters and the appearance of a little fire. the fire grows, and heat is then active within the tiny sphere and does its fiery work

of the rising sun and perfect knowledge of the truth appear "this is the path for all who seek the light. first form, and all its longing. then pain. then the assuaging waters and the appearance of a little fire. the fire grows, and heat is then active within the tiny sphere and does its fiery work. moisture likewise is seen; dense fog, and to the pain is added sad bewilderment, for they who use the fire of mind during the early stage are lost within a light illusory "fierce grows the heat; next comes the loss of power to suffer. when this stage has been outgrown, there comes the shining of the unobstructed sun and the clear bright light of truth. this is the path back to the hidden centre "use pain. call for the fire, o pilgrim, in a strange and foreign land. the waters wash away the mud

ALICE A BAILEY13 PROBLEMS OF HUMANITY

nclusive and sound education, that other nations will pattern themselves upon what russia has demonstrated, yet will at the same time, preserve their own cultural approach, their own self-chosen form of government, and their own mode of expressing brotherhood. russia inherently stands for a new world consciousness, and through her means, a new planetary expression will gradually be wrought out in the fire of experiment and experience. that great nation (a synthesis of east and west) must learn to rule without cruelty, without infringing the free will of the individual and because she has complete confidence in the beneficence of the ideals which she is developing but which are not yet expressed- 13- problems of humanity copyright 1998 lucis trust poland as for the polish people, a long his

are the first steps which should be taken to promote such right endeavours and to lay a secure foundation of world goodwill? how can public opinion be sufficiently aroused so that the many steps to promote right human relations will be faced by legislators and politicians everywhere? what should the minorities do in order to gain their just demands, without promoting more differences and feeding the fire of hatred? how can we abolish the great lines of demarcation between races, nations and groups, and the cleavages that are to be found everywhere, working in such a manner that the "one humanity" emerges in the arena of world affairs? how can we develop the consciousness that what is good for the part can also be good for the whole and that the highest good of the unit within the whole gu

sts in every church, silently and quietly endeavouring to live as christ would have them live, setting an example of a christlike consciousness and demonstrating their close and recognized relation to god. let these men rise up, and in their spiritual might let them eliminate out of the churches those materially minded and narrow doctrinaires who keep the church as it is today; let them intensify the fire in their hearts and draw closer with deliberation and understanding to the christ they serve; let them gather closer to the hierarchy those they are seeking to help; let them discard without fighting, comment or fury the doctrines which hold the people in a mental prison and present those few and true teachings to which the hearts of all men everywhere respond. let them have courage and c

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

luence of the angel. d. the turning of the mind to the formulation of those forms of thought which must embody the revelation. e. then again a pause which is called "the pause preceding presentation" 8. the presentation of the revelation or of the imparted truth and its precipitation into the world of illusion comes next. in that world of illusion, it undergoes the "fiery ordeal" wherein "some of the fire within that which is revealed wings its way back to the source from whence it came; some of it serves to destroy the revealer, and some to burn those who recognise the revelation" this is a phase of agni yoga which, as you can see, is only for those who can penetrate beyond the angel into the place "where fire dwelleth" and where god, the presence, functions as a consuming fire and waits

he messenger from on high was only recognised by and known to a mere handful of men, and it took decades and sometimes centuries for his message to penetrate into the hearts of humanity. the stress of the times also and the development of the sense of proportion, plus an enforced return to simplicity of living and requirements may save the coming revelation from too swift and quick submergence in the fire of the great illusion. it will be apparent to you from the above that the mode of handling world affairs, states of consciousness and conditions in the three worlds is one in which the disciple and initiate work from above downwards. the method is in reality a repetition of the involutionary arc in which like the creator, from a vantage point of exterior direction energy, force and forces

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

elative values can be gained by a consideration of the human triangles as given in a treatise on cosmic fire, which suggested the following- 53- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust "it would repay the student to contemplate the interesting succession of triangles that are to be found and the way in which they must be linked by the progression of the fire before that fire can perfectly vivify them, and thence pass on to other transmutations. we might enumerate some of these triangles, bearing always in mind that, according to the ray, so will proceed the geometric rising of the fire, and according to the ray, so will the points be touched in ordered sequence. herein lies one of the secrets of initiation, and herein are found some of the da

c. the head, i.e, the four lesser centres and their synthesis, the ajna centre. 5. spiritual man to the third initiation. a. the heart. b. the throat. c. the seven head centres. 6. spiritual man to the fifth initiation. a. the heart. b. the seven head centres. c. the two many-petalled lotuses. all these different periods show different triangular radiations. we must not infer from this that when the fire is centred in one triangle it is not demonstrating in others. once the fire has free- 54- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust passage along any triangle it flames continuously, but always there is one triangle more radiant and luminous than the others, and it is from these glowing triangles of light, issuing from wheels and vortices of f

ate the true nature of the triplicity to which i introduced you in the earlier pages of this treatise: life quality appearance. aries is also the purveyor to our solar system of fire (electric fire) and of the dynamic nature of- 58- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust god which has in it the qualities of fostering and nourishing heat and also of the fire which burns and destroys. from the standpoint of esoteric astrology, there are three major signs in which the "three deaths" are undergone: 1. aries, which at different points along the path of life forces the soul on to the burning ground and subjects it to a purifying process during incarnation. through the lesser fire of mind, the "jungles of experience are set on fire and dissolve in

ch brings about the "three needed and determined deaths" in the life of the human being. i am here referring to the signs, independently of their planetary rulers. there is something in the energy which pours in through these signs which predetermines a crystallising process and the eventual destruction of some type of form control. the old commentary expresses these ideas in the following terms "the fire blazed forth and through that fire i died to life and so was born to death. and then again i died to form (aries- 59- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the heat of earth, the fiery temper of the mother, destroyed the form, released the soul and so the lesser self was killed (scorpio. the waters drowned the man. the fish was made to dis

he seven rays- volume iii: esoteric astrology copyright 1998 lucis trust uranus embodies the energy of the seventh ray and its work is analogous to that of mercury, for the seventh ray is the ray which relates spirit and matter and brings together electric fire and fire by friction, thus producing manifestation. uranus leads the soul to the burning ground during the final stages of the path, when the fire of aries and the fires engendered through the potency of uranus produce the flaming heat of the final burning ground. through this burning ground, the initiate has finally to pass. uranus rules the occult way and is, in an esoteric sense, connected with the hierophant of the mysteries of initiation. therefore, we have in relation to aries and the life of the soul, which there comes into s

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

th arbuthnot-holmes, eva maguire, john kinahan, catherine- 32- the unfinished autobiography copyright 1998 lucis trust rowan-hamilton and others. my first experience was working in the home in belfast. all these homes were equipped with large coffee shops in which hundreds of men were fed nightly, paying for the food at cost. there were rooms where they could write letters, play games, sit around the fire and read the current papers, play chess and checkers and be talked to by us if they were feeling lonely, fed-up and homesick. there were usually two ladies in each home and we had our own quarters there. there was frequently a large dormitory where soldiers and sailors could stop for the night if out on pass, and also a gospel-meeting room, equipped with a harmonium, hymnbooks, bibles and

ve stood by one of my daughters as she went through a terrible experience, and i watched her as a result of five years patient endurance come through to a- 58- the unfinished autobiography copyright 1998 lucis trust measure of usefulness that would otherwise be impossible, and she is still young, with a useful and constructive future ahead of her. i could not have done this had i not been through the fire myself. when the six months on my back were over, arrangements were made for my marriage. what little money i had was legally arranged in a trust that walter evans could not touch, had he wanted to "aunt alice" sent him the money to outfit himself and come to scotland to fetch me. i was then living with my aunt, mrs. maxwell, of castramont. i was married in a private chapel of a friend's

ook he gave what h.p.b. prophesied he would give, the psychological key to cosmic creation. h.p.b. stated that in the 20th century a disciple would come who would give information concerning the three fires with which the secret doctrine deals: electric fire, solar fire and fire by friction. this prophecy was fulfilled when a treatise on cosmic fire was given out to the public. this book concerns the fire of pure spirit or life; the fire of the mind that vitalises every atom of the solar system and creates the medium through which the sons of god develop. it also concerns the fire of matter producing that attraction and repulsion which is the basic law of evolution, and holding forms together so as to provide vehicles for the evolving life and later, when they have served their purpose, re

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

ves are effective in destroying all hindrances and obstructions. they can "burn up" all that hinders their radiation. what usually happens in those accidental cases (which do so much harm) is that the aspirant, through his ignorant curiosity and by an effort of the mind (not of the spiritual will, but purely as an expression of personality will, succeeds in arousing the lowest of the three fires, the fire of matter, fire by friction; this produces a premature burning and destroys the etheric web in the etheric body. these circular disks or webs are to be found between each pair of the centres up the spine and also in the head. they are normally dissipated as purity of life, the discipline of the emotions, and the development of the spiritual will are carried forward. diagram there are four

and years ago upon the cross in palestine that man is saved, but by the livingness of the blood of those in whom the christ life and consciousness, and the quality of the christ, is perfectly demonstrating and expressed. then, when the nature of the indwelling christ is fully, spontaneously and automatically expressing itself in and through the personality, the three fires of the creative process the fire of matter, the fire of the soul, and the electric fire of spirit are blended, and there is then a perfect manifestation on earth of physical living, of the emotional and mental life, and also of the spiritual life of an incarnated son of god, a christ- 127- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it is on this point of understanding that so man

by the master m and thus recalled to my attention. another school of thought, branding themselves untruthfully as occultists, are equally in error. they work, or rather profess to work, with the centres, only fortunately for them nature protects them often from themselves. they endeavour consciously to vitalise the centres, to burn away the protective web, and to raise the fires of matter before the fire of spirit has combined with the fire of the soul. they then fall victims to premature stimulation of the fires of substance before the balancing of the forces can take place. disease, insanities, and many neurotic conditions, plus serious pathological conditions, then occur. some of the glands become overactive; others are overlooked, and the entire glandular system and the dependent nerv

r centre reduce the vitality of the lower. if, for instance, there is disease or trouble in connection with the organs of generation (as for instance disease of the prostate gland, then the throat centre should receive attention. it is that centre which must eventually be the recipient of the energy of the lower creative aspect or correspondence. this is called "the technique of the withdrawal of the fire; by its means what you call overstimulation in certain cases, or inflammation in others, can be stopped. these two ways of using energy and thought control form the occult basis for the two fundamental methods used in directing energy in diseased areas. they produce, in the one case, an intensification of the life of the associated centre, with a consequent definite effect upon the diseas

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

may proceed. one of you asked a question concerning divine intervention as a result of prayer, and i would point out that there is a distinction between divine intervention and answered prayer. one admits of reciprocal energies, the other predicates action from above only. the measure of success in either case is dependent upon humanity as a whole. classically the body is not equipped to receive the fire, until consciousness is importuned to racial need. this is secondary to divine intervention which isolates the few and uses their organism to fuse and free the energies of dispersion. this is sudden death to the physical vehicle if unprepared. think upon this and know the consequences of emotional fanaticism. there are three ways whereby the inception may come: 1. disciples aware of their

determines effort (i suggest that you analyse this statement. consequences are hierarchical. there is lowered vitality in the world today due to a fear psychosis. command your forces, stand in the light, and the suspended mental link will recharge the magnetic field for which you, as a group, are responsible. the fusion exists in a small degree now, but purpose is the magnetised line along which the fire may travel. you have preserved your interest and effort for many years now. can you continue with this enterprise? it is for you a task of perseverance and of faith. you may not in your various lifetimes see the world results. that i frankly tell you. you can undoubtedly realise and reap the benefit of the group results, for your fusion into one close bond of brotherhood and devotion, int

into the realm of soul and into the heart of the disciple. thus is the triad formed; then are the energies related unto the world of men; thus can the will of god appear, and thus can the great lord who guards the council chamber of this sphere of solar life carry his purpose to the holy groups (the ashrams. a.a.b, and thence into the minds of men, and this because their hearts are safeguarded by the fire of love" ponder upon this ancient writing: it refers to the cycle immediately confronting us, of which the work i am at this time seeking to do is but a tiny living part. therefore, as you prepare for the meditation process which you will undertake during this coming year, start by a consideration of the ashram of the hierarchy itself, of its relation to shamballa, of its constitution, fo

t are the natural symbols. this applies equally to the atom, to man, to the planet and to the solar system. the concept must constitute the foundational idea in all reflection upon this formula. now for the formula itself "a line of fire between two blazing points. a stream of water blue again a line emerging from the earth and ending in the ocean. a tree with root above and flowers below "out of the fire, and always at the midway point, appears the eye of god (shiva. upon the- 173- discipleship in the new age- volume ii copyright 1998 lucis trust stream, between the two extremes, there floats the eye of vision a thread of light unites the two "deep in the tree, between the root and flowers, the eye again is seen. the eye that knows, the eye that sees, the directing eye one made of fire, o

dvanced aspirants can prepare themselves. the formulas now that you have, presumably, brooded for some months on my instructions on the formulas, i will seek to impart to you some of the deeper implications. formula one "a line of fire between two blazing points. a stream of water blue, again a line, emerging from the earth and ending in the ocean. a tree with root above and flowers below "out of the fire and always at the midway point appears the eye of god (shiva. upon the stream- 181- discipleship in the new age- volume ii copyright 1998 lucis trust between the two extremes, there floats the eye of vision; a thread of light unites the two "deep in the tree, between the root and flowers, the eye again is seen. the eye that knows, the eye that sees, the directing eye one made of fire, one

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

in its ancient efforts so that the two are then related to each other's magnetic fields and produce a blending and a synthesis which will lead to a fuller expression of the soul of divinity through the medium of humanity. ponder on this statement. in the esoteric teaching, this takes place in the life of the individual when by an act of the will the centre at the base of the spine is aroused and the fire and the light of the personal threefold life (one aspect of which is often called the kundalini fire) is carried upwards and merged with the power and the light of the soul. the major approach of the two basic energies of form and soul (as an expression of spirit) are thereby related within the human being; the "marriage in the heavens" takes place and the task of the creative process of

messenger from on high was only recognised by and known to a mere handful of men, and it took decades and sometimes centuries for his message to penetrate into the hearts of humanity. the stress of the times also and the development of the sense of proportion, plus an enforced return to simplicity of living and requirements may save the coming revelation from too swift and quick a submergence in the fire of the great illusion. the interlude between war and peace august 1942- 239- the externalisation of the hierarchy copyright 1998 lucis trust there is an insistent demand from the many thousands who in the past have read the pamphlets and articles which i have written, that i say something about the coming period of rehabilitation, and of what can be done (whilst the war is still in progre

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

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

s and initiates: within the fire of mind, focussed within the head's clear light, let the group stand. the burning ground has done its work. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. behind the group there stands the door. before them opens out the way. together let the band of brothers onward move out of the fire, into the cold, and toward a newer tension. rule ii. for applicants: when application has been made in triple form, then let the disciple withdraw that application and forget it has been made- 12- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust for disciples and initiates: the word has now gone forth from the great point of tension: accepted

ehind. that is a happening of the past. let the cry of invocation issue forth from the deep centre of the group's clear cold light. let it evoke response from the bright centre, lying far ahead. when the demand and the response are lost in one great sound, move outward from the desert, leave the seas behind and know that god is fire. rule iv. for applicants: let the disciple tend the evocation of the fire, nourish the lesser lives and thus keep the wheel revolving. for disciples and initiates: let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life. this they must bring about through the evocation of the will. the lesser wheels must not for aye revolve in time and space. only the greater wheel must onward move and turn. rule v. for

let the group know there are no other selves. let the group know there is no colour, only light; and then let darkness take the place of light, hiding all difference- 14- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust blotting out all form. then at the place of tension, and at that darkest point let the group see a point of clear cold fire, and in the fire (right at its very heart) let the one initiator appear whose star shone forth when the door first was passed. rule x. for applicants: the army of the voice, the devas in their serried ranks work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. for disciples and initiates: the rules for

t the group widen all the rents within those veils and thus let in the light. let the army of the voice be no more heard and let the brothers onward move within the sound. then let them know the meaning of the o.m. and let them hear that o.m. as it is sounded forth by him who stands and waits at the very centre of the council chamber of the lord. rule xi. for applicants: let the disciple transfer the fire from the lower triangle to the higher and preserve that which is created through the fire at the midway point. for disciples and initiates: let the group together move the fire within the jewel in the lotus into the triad and let them find the word which will carry out that task. let them destroy by their dynamic will that which has been created at the midway point. when the point of tens

ALICE BAILEY THE LABOURS OF HERCULES

the divine fire would indeed be needed for this destruction. however, it is impossible to negate the powerful picture of the world disciple in this supreme test, sinking to his knees in humility and raising the monster (all the accumulated evils, mistakes, failures of his long past) into the air of the spirit, where by its very nature the hydra could not live, and so drooped and died. the use of the fire, in the preliminary effort, still keeps that symbol in the picture. while sex, under the test of at-one-ment of opposites and the double rulership of mars, has its special place, the over-emphasis of this one facet is not sufficiently inclusive. all pairs [143] of opposites are to be at-oned in this great sign, an advanced sign of the integrated, conscious disciple; not a sordid one of th

d from his side. the man uplifted his manacled hands and cried out for help; but his words echoed vainly in the desolation, and were swallowed by the wind. the vision faded. hercules stood, as before, at the side of his guide "the shackled one whom you have seen is called prometheus" the teacher said "for ages has he suffered thus, and [170] yet he cannot die, being immortal. from heaven he stole the fire; for this he has been punished. the place of his abode is known as hell, the domain of hades. unto prometheus, o hercules, you are asked to be a savior. go down into the depths, and there upon the outer planes release him from his suffering" having heard and understood, the son of man who was also a son of god, embarked upon this quest, and passed through gate the tenth. downward, ever do

ANALYSIS OF THE 5 6 INITIATION

ept takes on the character of isis. trapt is a solar degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is de

APOCRYPHON OF JOHN

tabaoth was full of ignorance. and when the foreknowledge of the all noticed (it, she sent some and they snatched life out of eve "and the chief archon seduced her and he begot in her two sons; the first and the second (are) eloim and yave. eloim has a bear-face and yave has a cat-face. the one is righteous but the other is unrighteous (yave is righteous but eloim is unrighteous) yave he set over the fire and the wind, and eloim he set over the water and the earth. and these he called with the names cain and abel with a view to deceive "now up to the present day, sexual intercourse continued due to the chief archon. and he planted sexual desire in her who belongs to adam. and he produced through intercourse the copies of the bodies, and he inspired them with his counterfeit spirit. the apo

ARADIA GOSPEL OF THE WITCHES

onjecture that this is wild poppy. the poppy was specially sacred to ceres, but also to thenight and its rites, and laverna was a nocturnal deity a play on the word paura, or fear. page 78 13 this appears from very early ages, as in roman times, to have been regarded as gifted withmagic properties, and was used in occult ceremonies. 14 that is, dianais invoked to send demons with the very life of the fire of hell to still moreincrease that of the sun to intensify the wine.chapter vi. 15 the beginning of this spell seems to be merely a prose introduction explaining the nature of theceremony.chapter vii. 16 this refers to a small ceremony which i have seen performed scores of times, and have indeedhad it performed over me almost as often, as an act of courtesy common among wizards and witch

lar. the moon or horn-shaped cakes are still common. i have eaten ofthem this very day, and though they are known all over the world, i believe they owe their fashion totradition.in the conjuration of the meal there is a very curious tradition introduced to the effect that the spigeor glittering grains of wheat from which spikes shoot like sun-rays, owe their brilliant likeness to aresemblance to the fire-fly, who comes to give the light. we have, i doubt not, in this a classic tradi-tion, but i cannot verify it. hereupon the vangelocites a common nursery-rhyme, which may also befound in a nursery-tale, yet which, like others, is derived from witch-lore, by which the lucciolais putunder a glass and conjured to give by its light certain answers.the conjuration of the meal or bread, as being

or peaceuntil thou comest to give me all thy aid.therefore to-morrow at the stroke of noonill wait for thee, bearing a cup of wine,therewith a lens or a small burning-glass. 13 and thirteen pins lput into the charm;those which i put shall all indeed be black,but thou, diana, thou wilt place them all!and thou shalt call for me the fiends from hell;thoult send them as companions of the sun,and all the fire infernal of itselfthose fiends shall bring, and bring with it the powerunto the sun to make this (red) wine boil, 14 so that these pins by heat may be red-hot;and with them i do fill the lemon here,that unto her or him to who tis givenpeace and prosperity shall be unknown.if this grace i gain from theegive a sign, i pray, to me!ere the third dayshall pass away,let me either hear or seea r

BASIL VALENTINE TWELVE KEYS

e. for it is not good for the eagle to build her nest on the summit of the alps, because her young ones are thus in great twelve keys of basil valentine 31 of 95 danger of being frozen to death by the intense cold that prevails there. but if you add to the eagle the icy dragon that has long had its habitation upon the rocks, and has crawled forth from the caverns of the earth, and place both over the fire, it will elicit from the icy dragon a fiery spirit, which, by means of its great heat, will consume the wings of the eagle, and prepare a perspiring bath of so extraordinary a degree of heat that the snow will melt upon the summit of the mountains, and become a water, with which the invigorating mineral bath may be prepared, and fortune, health, life, and strength restored to the king. tw

bath of so extraordinary a degree of heat that the snow will melt upon the summit of the mountains, and become a water, with which the invigorating mineral bath may be prepared, and fortune, health, life, and strength restored to the king. twelve keys of basil valentine 32 of 95 third key by means of water fire may be extinguished, and utterly quenched. if much water be poured upon a little fire, the fire is overcome, and compelled to yield up the victory to the water. in the same way our fiery sulphur must be overcome by means of our prepared water. but, after the water has vanished, the fiery life of our sulphurous vapour must triumph, and again obtain the victory. but no such triumph can take place unless the king imparts great strength and potency to his water and tinges it with his ow

many times folded with which the queen of salvation is covered, and by which all metals are regenerated in colour. carefully preserve this splendid mantle, together with the astral salt which is joined to this sulphur, and screens it from harm. add to it a sufficient quantity of the volatility of the bird; then the cock will swallow the fox, and, having been drowned in the water, and quickened by the fire, will in its turn be swallowed by the fox. twelve keys of basil valentine 35 of 95 fourth key all flesh that is derived from the earth, must be decomposed and again reduced to earth; then the earthy salt produces a new generation by celestial resuscitation. for where there was not first earth, there can be no resurrection in our magistery. for in earth is the balm of nature, and the salt

ric substance, which, being dissolved, will enable us to open the strongest bolt of the royal chamber. after the conflagration, there shall be formed a new heaven and a new earth, and the new man will be more noble in his glorified state than he was before. when the sand and ashes have been well matured and ripened with fire, the glass vblower makes out of it glass, which remains hard and firm in the fire, and in colour resembles a crystal stone. to the uninitiated this is a great mystery, but not to the master whom long experience has familiarized with the process. out of stones the master also prepares lime by burning which is very useful for our work v but before they are prepared with fire, they are mere stones. the stone must be matured and rendered fervent with fire, and then it beco

th. twelve keys of basil valentine 48 of 95 the sun can heat the earth by shedding thereon its rays, which are intensified by reflection. this intermediate agency is quite sufficient to do the work of the sun, and to mature everything by coction. the rays of the sun are tempered with the air by passing through it so as to operate by the medium of the air, as the air operates through the medium of the fire. earth without water can produce nothing, nor can water quicken anything into growth without earth; and as earth and water are mutually indispensable in the production of fruit, so fire cannot operate without air, or air without fire. for fire has no life without air; and without fire air possesses neither heat nor dryness. when its fruit is about to be matured, the vine stands in greater

BEHOLDERS OF NIGHT

, through the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the w

who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadows, i embrace the darkness within and beyond! from nox umbra by michael ford the essence of perpetual revolution, or rebellion from the natural order, is the very concept of the opposer. to oppose one mu

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

yellow body color and wears a robe of red-striped satin. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a dark-skinned horse and carries golden arrows and a golden bow. when he pulls the bow string, he strikes the heart of the enemy. he plagues his enemies with magical delusions [2] the rock might demon is overlord of the red copper rock. he blazes with the fire light of a red body color and wears violet robes. he rides a horse with white heels and carries a sword in his right hand. he carries in his left hand a copper lasso that he throws at his enemies. he plagues his enemies with magical delusions [3] the serpentine might demon has a terrifying dark red body color and wears clear boots and garments. he wears a belt of malicious snakes. he has

ya resting water. bhyo on the heart. bhyo in meditation. o. 379 in the life-energy rulu rulu flesh. life-force and flesh pha. release for advice, greed, and hunger. o. field of body vajra action, field of b.ga380 vajra action, field of heart vajra action. the earth is the blood that fills the life-essence.381 the water382 is the entire sheath on the heart. this essence is cut by the razor dagger. the fire383 releases the house. the wind384 is the unsteady life-energy of a man released into death [308] when one inhales inward, one s own life force is interrupted [when] one expels outward, they harm all beings. 373 the propitiatory deity. 374 not the principle. 375 requesting the violence demons of the retinue and such to rise. 376 obtain. 377 this is possibly an onomatopoeic representation

se on the left. he rides a horse with dark facial skin as his mount. he carries a golden arrow and a golden bow in hand. he pulls the bow string and strikes the heart of the enemy [325] he sends to the enemy magical displays by means of knives. bhyo! also, regarding the brigands of the might demons; there is the red lord over drosh (gro shod),502 overlord of the red copper rock.503 he blazes with the fire light of a red body color. he wears violet robes on his bodies. he rides a horse with white hooves as his 492 tib. sha ra ra. 493 tib. pu ru ru. 494 tib. gong smed, variation of gong rmed. the back ropes that keep the saddle from moving forward. 495 the tibetan text is partially rubbed out here, so this is a speculation that the full word is sbrul nag as the context seems to suggest. 496

BLACK SERPENT1

ay know our respect for your vast strength. we offer requests of healing and emotional balance that we may employ your creation to do so. hail leviathan. lord and master of water" then comes the typical ritual body in which requests of healing and emotional balance are burned within the alter or primary ritual space fire (i.e. a bowl, incense burner, or bonfire) use the remaining water to put out the fire once the requests have been burnt. the ashes must be crushed to a fine powder and later dispersed in running water (i.e. ocean, stream. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail leviathan. lord and master of water. we thank thee for being present at our ritual. we bid you, go in peace" close the rit

BLAVATSKY H P ANTHROPOGENESIS

ul eye upon it, from the dawn to the close of the twilight of 'a day' of the great breath[[footnote(s* by "original" we mean the "amshaspend" called "zarathustra, the lord and ruler of the vara made by yima in that land" there were several zarathustra or zertusts, the dabistan alone enumerating thirteen; but these were all the reincarnations of the first one. the last zoroaster was the founder of the fire temple of azareksh and the writer of the works on the primeval sacred magian religion destroyed by alexander* in india called "the day of brahma[[vol. 2, page] 7 hyperboreas and lemuria. ii. the "hyperborean" will be the name chosen for the second continent, the land which stretched out its promontories southward and westward from the north pole to receive the second race, and comprised t

en times seven shadows of future men were born, each of his own colour and kind. each inferior to his father. the fathers, the boneless, could give no life to beings with bones. their progeny were bhuta, with neither form nor mind. therefore they are called the chhaya. 16. how are the manushya born? the manus with minds, how are they made? the fathers called to their help their own fire; which is the fire that burns in earth. the spirit of the earth called to his help the solar fire. these three produced in their joint efforts a good rupa. it could stand, walk, run, recline, or fly. yet it was still but a chhaya, a shadow with no sense. 17. the breath needed a form; the fathers gave it. the breath needed a gross body; the earth moulded it. the breath needed the spirit of life; the solar lh

rs of the tetragrammaton* the intermediate spheres, wherein the monads, which have not reached nirvana, are said to slumber in unconscious inactivity between the manvantaras* explained elsewhere. the "three fires" pavaka, pavamana, and suchi, who had forty-five sons, who, with their three fathers and their father agni, constitute the 49 fires. pavamana (fire produced by friction) is the parent of the fire of the asuras; suchi (solar fire) is the parent of the fire of the gods; and pavaka (electric fire) is the father of the fire of the pitris (see vayu purana. but this is an explanation on the material and the terrestrial plane. the flames are evanescent and only periodical; the fires- eternal in their triple unity. they correspond to the four lower, and the three higher human principles*

osmic titanic forces of nature, which rebel and, while alive in the region of matter, will not be subdued by the gods, the agents of universal harmony, but have first to be destroyed. this is why the world is formed out of the relics of the murdered ymir. the svastica is the miolnir, the "storm-hammer; and therefore it is said that when the ases, the holy gods, after having been purified by fire (the fire of passions and suffering in their life-incarnations, become fit to dwell in ida in eternal peace, then miolnir will become useless. this will be when the bonds of hel (the goddess-queen of the region of the dead) will bind them no longer, for the kingdom of evil will have passed away "surtur's flames had not destroyed them, nor yet had the raging waters" of the several deluges "then came

" because god is called even by the monotheists "the architect of the universe" still, the original idea is purely metaphysical, and had no connection with the later phallicism[[vol. 2, page] 102 the secret doctrine. 16. how are the (real) manushyas born? the manus with minds, how are they made (a) the fathers (barhishad) call to their help their own fire (the kavyavahana, electric fire, which is the fire which burns in earth. the spirit of the earth called to his help the solar fire (suchi, the spirit in the sun. these three (the pitris and the two fires) produced in their joint efforts a good rupa. it (the form) could stand, walk, run, recline and fly. yet it was still but a chhaya, a shadow with no sense (b (a) here an explanation again becomes necessary in the light, and with the help

BLAVATSKY H P COSMOGENESIS

55 the germ of life was not yet. 57 the universe was still concealed in the divine thought. 61- stanza iii- the awakening of kosmos. 62 the great vibration. 63 nature's symbols. 65 the power of numbers. 67 the logoi and the dragon. 73 the astral light. 75 primeval radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery o

e fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary g

re? this essence is "the life and light of the universe, the visible fire and flame are destruction, death, and evil "fire and flame destroy the body of an arhat, their essence makes him immortal (bodhi-mur, book ii "the knowledge of the absolute spirit, like the effulgence of the sun, or like heat in fire, is naught else than the absolute essence itself" says sankaracharya. it- is "the spirit of the fire" not fire itself; therefore "the attributes of the latter, heat or flame, are not the attributes of the spirit, but of that of which that spirit is the unconscious cause" is not the above sentence the true key-note of later rosicrucian[[footnote(s* we are told by the western mathematicians and some american kabalists, that in the kabala also "the value of the jehovah name is that of the d

, and re-become one with her; when it is cooling it becomes radiant, and the sons expand and contract through their own selves and hearts; they embrace infinitude. 12. then svabhavat sends fohat to harden the atoms. each is a part of the web. reflecting the "selfexistent lord" like a mirror, each becomes in turn a world- stanza iv. 1. listen, ye sons of the earth, to your instructors- the sons of the fire. learn, there is neither first nor last, for all is one: number issued from no number. 2. learn what we who descend from the primordial seven, we who are born from the primordial flame, have learnt from our fathers. 3. from the effulgency of light- the ray of the ever-darkness- sprung in space the re-awakened energies; the one from the egg, the six, and the five. then the three, the one

one of the symbolical figures for the dual creative power in nature (matter and force on the material plane) is padma, the waterlily of india. the lotus is the product of heat (fire) and water (vapour or ether; fire standing in every philosophical and religious system as a representation of the spirit of deity* the active, male, generative principle; and ether, or the soul of matter, the light of the fire, for the passive female principle from which everything in this universe emanated. hence, ether or water is the mother, and fire is the father. sir w. jones (and before him archaic botany) showed that the seeds of the lotus contain- even before they germinate- perfectly formed leaves, the miniature shape of what one day, as perfect plants, they will become: nature thus giving us a specime

BLUE EQUINOX

secret sign, and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou

xx iii:23-26. but this is not to our immediate purpose in this epistle. note, pray thee, the instruction in the 38th and 39th verses of the third chapter of the book of the law. it must be quoted in full .so that thy light is in me; and its red flame is as a sword in my hand to push thy order. that is, the god himself is aflame with the light of the beast, and will himself push the order, through the fire (perhaps meaning the genius) of the beast. liber ccc 177 .there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written) as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra, and of ahathoor. i am thy theban, o mentu, the prophet ankh-f-na-khonsu! by bes

of these enemies, wood, which is both the effect and cause of that excess of water, and compel it to fight for him against the other. what then maketh he? why, he taketh unto himself iron of mars, an axe and a saw and a wedge and a knife, and he divideth wood therewith against himself, hewing him into many small pieces, so that he hath no longer any strength against his will. good; then taketh he the fire of our father the sun, and setteth it directly in battle array against that water by his army of wood that he hath conquered and drilled, building it up into a phalanx like unto a cone, that is the noblest of all solid figures, being the image of the holy phallus itself, and combined in himself the right line and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the h

h he; and the fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he strengthened wood against fire by impregnating him with much of his own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then therefore what must the magician do? he must first expel utterly water from wood by an invocation of the fire of the sun our father. that is to say, without the inspiration of the most high and holy one even we ourselves could do nothing at all. then, son, beginneth the magician to set his fire to the little dry wood, and that enkindleth the wood of middle size, and when that the equinox 182 blazeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. no

the little dry wood, and that enkindleth the wood of middle size, and when that the equinox 182 blazeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. now, son, hearken unto this our reproof, and lend the ear of thine understanding unto the parable of this magick. we have for the whole beginning of our work, praise be eternally unto his holy name, the fire of our father the sun. the inspiration is ours, and ours is the law of thelema that shall set the world ablaze. and we have many small dry sticks, that kindle quickly and burn through quickly, leaving the larger wood unlit. and the great logs, the masses of humanity, are always with us. but our edged need is of those middle fagots that on the one hand are readily kindled by the small wood

BOOK OF ENOCH

er the lord said to raphael "bind azazel by his hands and his feet and throw him into the darkness. and split open the desert, which is in dudael, and throw him there. 10.5] and throw on him jagged and sharp stones and cover him with darkness. and let him stay there forever. and cover his face so that he may not see the light. 10.6] and so that, on the great day of judgment, he may be hurled into the fire. 10.7] and restore the earth which the angels have ruined. and announce the restoration of the earth. for i shall restore the earth so that not all the sons of men shall be destroyed because of the knowledge which the watchers made known and taught to their sons. 10.8] and the whole earth has been ruined by the teaching of the works of azazel; and against him write: all sin" 10.9] and the

wished, they made themselves look like men. 17.2] and they led me to a place of storm, and to a mountain, the tip of whose summit reached to heaven. 17.3] and i saw lighted places, and thunder in the outermost ends, in its depths a bow of fire, and arrows and their quivers, and a sword of fire, and all the flashes of lightning. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all flesh walks. 17.7] and i saw the mountains of the darkness of winter and the place where the water of all the deeps pou

nor the foundation of earth below it; there was no water on it, and no birds, but it was a desert place. 18.13] and a terrible thing i saw there, seven stars, like great burning mountains. 18.14] and like a spirit questioning me, the angel said: this is the place of the end of heaven and earth; this is the prison for the stars of heaven and the host of heaven. 18.15] and the stars which roll over the fire, these are the ones which transgressed the command of the lord, from the beginning of their rising, because they did not come out at their proper times. 18.16] and he was angry with them, and bound them until the time of the consummation of their sin, in the year of mystery. 19.1] and uriel said to me: the spirits of the angels who were promiscuous with women will stand here; and they, as

ace, towards the west, to the ends of the earth. 23.2] and i saw a fire that burnt and ran, without resting or ceasing from running, by day or by night, but continued in exactly the same way. 23.3] and i asked saying "what is this which has no rest" 23.4] then raguel, one of the holy angels, who was with me, answered me, and said to me: this burning fire, whose course you saw towards the west, is the fire of all the lights of heaven. 9) the fragrant trees (pages 39-44) in this section, enoch is taken on another tour. at the beginning, 24.1, there is perhaps a volcano. then the seven mountains again, 24.2-3, this time with more detail. from-24.3 to 25.6, there are the fragrant trees. these sound like cannabis to me. the description at 25.6 of "drawing the fragrance into the bones, is quite

lord of spirits. for in his name they are saved and he is the one who will require their lives. 48.8] and in those days the kings of the earth, and the strong who possess the dry ground, will have downcast faces because of the works of their hands, for on the day of their distress and trouble they will not save themselves. 48.9] and i will give them into the hands of my chosen ones; like straw in the fire, and like lead in water, so they will burn in front of the righteous, and sink in front of the holy, and no trace will be found of them. 48.10] and on the day of their trouble there will be rest on the earth and they will fall down in front of him and will not rise. and there will be no one who will take them with his hands and raise them for they denied the lord of spirits and his messia

BOOK T

inger-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flux and reflux: the child of the sons of the mighty qof pisces 76 the sun the lord of the fire of the world resh sun 77 the judgment the spirit of the primal fire shin spirit and fire 78 the universe the great one of the night of time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes

BOOK OF BLACK SERPENT

the lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the 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. baraki

BOOK OF PLEASURE

ure a little, him does the "self" investigate with his extraordinary conduct. he can compel anything without offending. as the tendency of the most lustful ceases before publicity and death, so do morals and faith before the perfect bliss. a glimpse of the truth is born of purity of love: when the desire is without fear, when it does not desire possession. when the thought is fulfilled by vision. the fire that is all pleasure is loosed at his will, he is attraction, the cynosure of women. when the believing principle is devoid of faith, as sterile of possessing ideas of god- he is indestructible. only when there is no fear in any form is there realisation of identity with reality (freedom. for them there is no danger in negligence, there being no discrimination. for him who is conscious of

d control them by. hell-fire burns because you "conceived; and will cease to hurt when you identify the ego with all the possibilities of its qualities by believing as the "neither-neither" process. you are fire yet you are scorched! because you have "willed" belief (differently or not makes no difference; the cycle of belief goes on and always obliges, so one day you must believe differently and the fire will no longer hurt- you are saved? there are other means of hurting you? in that state which is not, there is no consciousness in any sense that thou art "that (kia, which is superb, beyond the range of definition: there is no temptation of freedom "it" was not the cause of evolution. hence "it" is beyond time, consciousness or unconsciousness, everything or nothingness, etc; this i know

himself (the mystic union of the ego and absolute. the nectar emitted, let him drink slowly, again and again*(1. after this astonishing experience his passion is incomparable, there is nothing in the world he will desire: unless he wills. that is why people do not understand me. the ecstasy in its emotion is omnigenous. know it as the nectar of life, the syllubub of sun and moon. verily he steals the fire from heaven: the greatest act of bravery in the world. deliberation egotized, except in the refraction*(2) of the ecstasy, is exposure and death, becoming a presiding obsession, control having been given to a prior experience and is over-conscious of that through it momentarily finding freedom from its native law; thus generating double personality (insanity*(1) if it becomes physical, le

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

, due to the forcefulness and determination of the sun with the expansive wealth of jupiter. jupiter sextile with mercury would be good, showing determination and knowledge with judgement. the planets themselves have certain qualities: air, water, fire and earth. traditionally, gemini, aquarius and libra are the air signs; cancer, scorpio and pisces are the water signs; aries, leo and sagittarius the fire signs and taurus, virgo and capricorn the earth signs. air signs are supposedly intellectual, enlightened and articulate; water signs emotional; fire signs zealous and fervent; earth signs cautious, basic and practical. in more detail, the signs again, by tradition, as is almost all interpretation of astrology are associated with particular attributes: aries is very much a leader or pione

sometimes used by witches, is scrying into a fire. make a fire of driftwood, on the seashore, after sunset (if you are far from the seashore then you can use any old, weathered wood, such as from an old barn, or the like. when the wood has been well burned and is beginning to die down, lay on it a cedar log, a juniper log and three good handsful of sandalwood chips. let these burn well. then, as the fire again begins to die down, gaze deep into the dying embers. in these embers you will see scenes of the past, present and future. you may see the actual scenes, but it is more likely that you will see symbolic scenes that need interpreting. this scrying fire is sometimes referred to as the "fire of azrael, and was described by dion fortune in her book the sea priestess. there are many, many

ly is gone again. you get to your feet and stroll leisurely through the grass, parallel to the hedgerow. your feet are bare and the grass lightly tickles them as you move the warrior queen i am the warrior queen! the defender of my people. with strong arms do i bend the bow and wield the moon-axe. i am she who tamed the heavenly mare and rides the winds of time. i am guardian of the sacred flame; the fire of all beginnings. i am the sea-mare, the firstborn of the sea mother and command the waters of the earth. i am sister to the stars and mother to the moon. within my womb lies the destiny of my people for i am the creatrix. i am daughter to the lady with ten thousand names; i am epona, the white mare. tara buckland thelord behold! i am he who is at the beginning and the end of time. i am

cupping them as though holding the very orb of the sun. you continue raising them, up to your face then on up high above your head. with palms open and upward, you spread your arms and reach up, absorbing the sun's rays into your body, this time through your hands and down through your arms. feel the energies rippling down through your body, down through your legs, all the way to your toes. feel the fire within you. feel the fire. now you lower your arms and, turning back towards the hedgerow, you leave the hillock and continue on along the side of the field. as you walk you become aware of a new sound the sound of a running stream. a tinkling of the waters rushing over and around pebbles and small stones reaches your ears and draws you forward. you reach the end of the hedgerow and see a

BUDGE E

. 11. nebt-uauau. 12. nebt-rekeh. above the uraei is a mutilated line of text, which, according to maspero's restoration, reads: p. 201 click to view. tekait. khut-tuat. click to view tertneshen. ap-shet. ankhet. shen-ten-amm. click to view. aat-aru. nebt-uauau. nebt-rekeh. p. 202 [paragraph continues "the names of the uraei who kindle fires for the god who is the governor of the tuat by means of the fire which is in their mouths. they swallow their flames after this god hath passed by them" the text which refers to them reads "those who are in this picture [are] in the tuat [and they have bodies of fire, and it is they who lighten the, darkness in the tuat for [osiris. by means of the flames of fire which come forth from their mouths [and it is they who bring about the destruction p. 203

smitten you, he hath cut up your bodies, he hath hacked in pieces your spirits and your souls, and hath scattered in pieces your shadows, and hath cut in pieces your heads; ye shall never more exist, ye shall be overthrown, and ye shall be cast down headlong into the pits of fire; and ye shall not escape therefrom, and ye shall not be able to flee from the flames which are in the serpent set-heh"'the fire of hert-kettut-s is against you, the flames of hert-hatu-s are against you, the blazing heat of hert-nemmat-s is against you, hert-sefu-s is against you, and she stabs at you, and hacks you in pieces, and cuts you up in such wise that ye shall never again see those who are living upon the earth "as for those who are in this picture in the tuat, it is the majesty of heru-tuati who giveth t

CASE PAUL F THE BOOK OF TOKENS

he book of tokens 3 of all existences i am the source, the continuation, and the end. i am the germ, i am the growth, i am the decay. all things and creatures i send forth; i support them while yet they stand without; and when the dream of separation ends, i cause their return unto myself. i am the life, and the wheel of the law, and the way that, leadeth to the beyond. there is none else. 4 i am the fire of mind which divideth itself into the superior and inferior natures, and putteth on a robe of flesh to come down. i am the vital principle of all that is. nothing is that does not live, and of that life i am the source. as it is written" first the stone, then the plant, then the animal, and then the man" but before the stone, i am the fire, distributed equally in space, nowhere absent, f

divideth itself into the superior and inferior natures, and putteth on a robe of flesh to come down. i am the vital principle of all that is. nothing is that does not live, and of that life i am the source. as it is written" first the stone, then the plant, then the animal, and then the man" but before the stone, i am the fire, distributed equally in space, nowhere absent, filling all. and before the fire, hidden within it, i am the pure knowing whence all forms flow forth. 5 apart from me there is neither wisdom, nor knowledge, nor understanding. into every state of knowledge do i enter, into false knowledge as well as into true, so that i am not less the ignorance of the deluded than the wisdom of the sage. for what thou callest ignorance and folly is my pure knowing, imperfectly express

on from the crown [77] t h e book of t o k e n s 6 after another manner, also, is binah the foundation of beauty, for she is aima, the mother, and that same aima is by number one with b n, ben, the son, which is tiphareth. this mother is the great sea, yet is the power flashing through the path of the sword a fiery power, for the sea is the sphere of shabbathai, which is the secret abode of fire. the fire of the father is shut up in the water of the mother, and from this fire and water proceedeth the airy spirit of the path of the sword. and this airy spirit is the breath of my angel, raphael, he who rightly apportioneth my word, and ruleth as lord in the sign of the twins [78] comment on zain* y z a i n, pronounced zahyin. transcribed as" z. the number 7. meaning: sword. the disposing int

nt, because limitation is the root of failure, and sin is but the missing of the target of perfection [83] t h e book o f t o k e n s yet as the archer gaineth skill by reason of aiming again and again at his mark, though in the beginning he miss it a thousand times, so doth the fruit of sin, which men call punishment, perfect the skill of my chosen ones. 3 behold, sin and punishment are one, and the fire of punishment is the fire that refineth my works. even in the sinner i am the actor, and i, too, am the sufferer in the experience of punishment. thy pain is my pain, thy suffering my suffering. thy sorrows pierce my heart, thine anguish is mine anguish. i stand not aloof, unmoved, watching my handiwork, as a potter watcheth the clay upon his wheel. nay, not so, for i am the clay, and the

erhuman task of creating a new set of associations with the word' sex, because after all, certain aspects of the truth must be worked out to practical application through exercises which will lead only to most terrible results unless the minds of those who undertake them are first completely purged. false modesty must be replaced by a high and reverential attitude of respect for the centers where the fire of life is most active in the human body" the hebrew for" thread" is kav, qv, which adds to 106, the value of the letter-name, n v n [135] the meditation on samekh* 1 i am the support of all that enter into existence. upon me all depend, and i fail not. this have i declared unto thee in various ways, but listen now to my words again. 2 i sustain creation in the midst of a perpetual ebb an

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

s latin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered morsels of food, nectar and flowers and consulted on family happenings. it was believed that the ancestors as well as the living gathered around the family hearth, and so it became a natural focus for magick. the witches' cauldron started off as the iron cooking pot that hung over the fire (such pots are still used in country regions of europe- i saw one for sale quite recently in the market in rouen in france. herbal brews were not only created to cure coughs and colds but also, with magical words spoken over them, transformed into potions to bring a desired lover, employment or an unexpected helping hand in times of sorrow. a grandmother would put any small coins she coul

try regions of europe- i saw one for sale quite recently in the market in rouen in france. herbal brews were not only created to cure coughs and colds but also, with magical words spoken over them, transformed into potions to bring a desired lover, employment or an unexpected helping hand in times of sorrow. a grandmother would put any small coins she could spare into a money pot and warm it near the fire to 'incubate' the money into sufficient to mend the roof or buy new coats for the winter. a young wife eager to be pregnant would secretly prick a fertilised hen's egg with a needle on the night of the full moon immediately before making love. such actions were quite a normal part of life, a way of tapping into the same energies that made the cattle fertile and the corn set seed. farmers

e. if you have closed your eyes, open them slowly, blinking and stretching slowly, like a cat uncurling after sleep [insert pic p088- 5- candles, colours and the zodiac i said earlier in the book that you would require tools for your magick. that is not quite true: in fact, you could practise magick with nothing but a candle. a candle is a self-contained magical system, for although it represents the fire element, it also containing the other three basic elements of magick: earth is represented by the unburned wax of the candle, air is the smoke, fire the flame and water the melted wax. thus is created akasha, or spirit. seite 49 wicca01.txt for most spells, however, you should have one or two altar candles in white, cream or natural beeswax. a single central candle can be good for times o

an athame may be used to invoke the elemental guardian spirits by drawing a pentagram (see page 203) in the air and for closing down the elemental energies after the ritual. with its cutting steel of mars, it is effective in power, matters of the mind, change, action, justice, banishing magick, protection and for cutting through inertia and stagnation. the athame is sometimes also associated with the fire element. if you don't like the idea of a full-sized athame, there are some lovely paper knives in the shape of swords or with animal or birds' heads. some covens give each of their members a tiny athame, to be used for drawing down energies during ceremonies. the main athame is used by the person leading the ritual who may draw the circle, open all four quarters and close them after the r

the face of the earth and in the skies and waters and the promise that tomorrow really is another day. he is also guardian of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

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

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

of my tree shall be quite melted down then i shall awake and be the mother of a king) i asked my page about this writing, but he laughed, with the promise that i should know it too. so, he putting out the torch, we ascended again. then i had a better look at all the little doors, and first found that on every corner there burned a small taper of pyrites, of which i had before taken no notice, for the fire was so clear that it looked much more like a stone than a taper. from this heat the tree was forced continually to melt, yet it still produced new fruit. now behold (said the page) what i heard revealed to the king by atlas. when the tree (he said) shall be quite melted down, then shall lady venus awake, and be the mother of a king. whilst he was thus speaking, in flew the little cupid, w

he called our companions. now what she did first with them there, i cannot tell, for not only were they most earnestly forbidden to speak of it, but we also, because of our work, did not dare peep on them through the ceiling. but this was our work. we had to moisten the ashes with our previously prepared water until they became altogether like a very thin dough, after which we set the matter over the fire, till it was well heated. then we cast it, hot like this, into two little forms or moulds, and let it cool a little. here we had leisure to look a while at our companions through certain crevices made in the floor. they were now very busy at a furnace, and each had to blow up the fire himself with a pipe, and they stood blowing about it like this, as if they were wondrously preferred befo

e images, but i had other thoughts, for as soon as the foliage or wreath about the shank of the trumpet was kindled, i saw the hole at the top open, and a bright stream of fire shooting down the tube, and passing into the body; whereupon the hole was covered again, and the trumpet removed. with this device my companions were deluded, so that they imagined that life came into the image by means of the fire of the foliage, for as soon as he received the soul his eyes twinkled, although he hardly stirred. the second time he placed another tube upon its mouth, and kindled it again, and the soul was let down through the tube. this as repeated for each of them three times, after which all the lights were extinguished and carried away. the velvet coverings of the table were cast over them, and im

COLLIER IRENE CHINESE MYTHOLOGY

tervene as determining factors in world events. at the center of events, the individual who is conscious of responsibility is on a par with the cosmic forces of heaven and earth, and in such a manner, can influence changes.6 41 4 water war introduction gong the water god is an ancient destroyer god who wrestled for control of the earth shortly after the creation of people. his predecessor, zurong the fire god, ruled the world peacefully before him. when gong became the ruler, he wanted to expand his influence by increasing the amount of water in the universe in the ratio of seventenths water to three-tenths dry land. to achieve his goal, gong sent torrential rains and came close to destroying the world in a fierce power struggle with the fire god.1 nuwa, the creator of people, appears in t

battered homes into piles of rubbish, and they toppled ancient trees. great mountains crumbled and crashed into the swelling muddy rivers. gong showed no mercy as thousands of people and animals perished on the soggy, bloated earth. the other gods avoided gong because his fury was so intense. they watched silently as their moats, villages, and temples were destroyed, one by one. finally, zurong, the fire god, decided that gong had gone too far. zurong was irritated by the other gods cowardice, and he did not approve of his successor s plans to reshape the earth into water-heavy proportions. so zurong challenged gong to regain control of the earth. gong gladly met his rival in combat. as the two powerful forces wrestled each other across the firmament, the sky shook with thunder, and light

subjects: the giant turtles, shrimp, crabs, and lobsters of the waters. out of the deep sea, monsters rose with huge horns and wings like bats. the water god smiled as he surveyed his mighty forces. unlike his human army, these water warriors had their own protective armor. they lived in the sea and could not die by drowning. at gong s command, they stirred up waves as high as mountains to quell the fire god. gong cried to his rival, you cannot win this war. i am the superior force. admit it! although zurong had no one on hand to help him, he retorted, no, you will never be the superior force; you are nothing more than a cowardly tyrant. then zurong whirled and drew up all his strength. he inhaled every particle of heat, spark, and ember in his being, and blew out a blast of fire at the r

uish all fears. because of the carelessness of the gods, the unquiet earth still suffers and occasionally rumbles and breaks. forever after, heaven and earth are tilted toward the northwest. that is why the moon and stars move in that direction and why the rivers of china plunge downward across the country to spill into the eastern sea. chinese mythology 48 questions and answers q: why did zurong the fire god decide to fight with gong the water god? a: zurong felt that gong was too destructive, and he disagreed with gong s plan to change the earth s balance of water and land. q: who helped the water god? a: gong was aided by men, then by giant turtles, lobsters, shrimp, crabs, and other sea monsters. q: how did nuwa repair the earth? a: she melted colored stones together and patched up the

er he went. the dirtballs swelled into huge, fertile mounds of soil as they absorbed water. the peasants then scooped up the fertile soil and spread it over their sopping fields. kun also built dams to 53 control the flooding of the country s unpredictable rivers. unfortunately, the dams often burst and reflooded the land. when the emperor found out about the theft, he was furious and sent zurong the fire god, now the chief executioner, to track down and kill his grandson kun. zurong chased kun to the ice glaciers of the arctic and struck him dead with a flaming sword. kun s body lay trapped and frozen in the ice. chinese mythology 54 three years later, the yellow emperor sent zurong the fire god to check on his grandson kun s body. when he reached the spot where kun was buried in the ice

COSIMANO CHARLES ELEMENTARY PSIONICS

ow you will use your abilities. so what goodies are you going to get from this book? first, the one thing that has at times eluded me, prosperity. now i know that sounds really stupid, but my money troubles are the result of personal decisions that had nothing to do with psionics and a lot to do with being a terrible procrastinator. and it's always been the psionics that has pulled my rear out of the fire. so i'm going to give you all the information you need so that if you should get into the same sort of messes i get into, you too will escape with a whole skin. otherwise, as one critic of mine once told me "if you burn your ass, you have to sit on the blisters" i'm going to teach you how to make and use the psionic components, machines and thoughtforms in combination, that will bring you

DARK GODS

rated in manner similar to atazoth. ga wath am: vibration of this releases powerful energies. a key (when used with a crystal tetrahedron) to all the dark forces of the abyss. not to be vibrated without careful preparation. according to tradition the words means `the power within me is great' a reference to the pathways within which lead to the dark gods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major key for chant. karu samsu: word of power along the 12th path to be chanted in the key of a flat major. according to tradition it means `i invoke the sun' nemicu: b

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ns, one of the the one party states 331 founders of bcci, and clinton's main financial backer. stephen's bank advanced the clinton presidential campaign $2.8 million. less than two years earlier, the bank had earned a profit on a transaction involving student loans controlled by bill clinton. the size of the profit $2.8 million.48 clinton channelled adfa funds through the worthen bank after 1988. the fire there destroyed documents related to the whitewater investigation. on july 20th 1993, vincent foster, a senior partner with hillary clinton and webb hubbell in the rose law firm before his appointment as white house deputy counsel, and the man handling the clinton's personal legal affairs, was found shot dead at fort marcy park, off the george washington parkway on the west bank of the po

er where the women and children would have been sheltering at night from the floodlights and the noise. the tank was almost certainly crushing the bunker and trapping the people. why else would it have been going back and forth on the same spot? we then see other tanks knocking down the walls of the building and fires breaking out which quickly consume the complex, killing all inside. who started the fire? it was said to be mass suicide, but why does it appear from the video footage that some tanks had flame throwers on the front? and why was the parkland hospital in tit or con 383 dallas called by the fbi at six o'clock that morning and asked how many beds they had in their burns unit?3 again, some journalists challenge this version of events, but the public has a right to hear all sides

ma, we are wasting our time. there is a difference between having smaller units of government with control in the hands of people and communities and the chest-out-chin-up-fight-for-yourcountry- flag-in-hand-god-on-our-side patriotism that has been used by the elite to play country against country century after century. so again, if we fall into the dogma trap, we can jump out of the pan and into the fire. we need to be selective in what we accept because no-one has all the answers. this process of personal selection is not something that is encouraged, nor often even understood. the robot radical thought pattern, for instance, believes that if we are the prison warders 423 you take a piece of information from a person or group you must, by definition, agree with everything that person or

DAVID ICKE CHILDREN OF THE MATRIX

e. after the end of atlantis the survivors took this symbol to places like egypt and from there it continued to be used by the llluminati secret society network that reemerged after the cataclysm. the three-pronged trident was the symbol of the royal line of atlantis and this later became the three-pointed fleur-de-lis, a symbol of the llluminati bloodline to this day. the key atlantean "god" was the fire god, votan38 who would turn up later in the americas and europe as wotan and wodan. the american organisation, the lemurian fellowship, which researches the history of the lost continent, says that an extraterrestrial race from venus, known as the kumaras, were the leaders of the lemurian civilisation.39 the fellowship says that the kumaras created a mystery school to initiate chosen peop

people invited into the underground temples of the tuaregs claim to have seen green reptile "monsters" called ourans, which the tuaregs worship as the physical representations of their serpent goddess or "grandmother".47 the tuaregs also perform a dance in honour of the atlantean fire god, volcan or votan. the atlanteans and lemurians established colonies in egypt, then known as khem or "land of the fire serpent. the letter "k, the sound used so often by these reptilian bloodlines apparently, was written in the form of a serpent in egyptian hieroglyphics. khem was the name of the deity symbolised as a black goat and late called pan. the goat is still a symbol of worship for the illuminati and saranists today under the name baphomet. there are many surviving records that claim a lineage of

pents of wisdom "one branch of these atlantides were the tyrrhenians, the people after whom the present tyrrhenian sea is named. the tyrrhenians eventually split in half to become the etruscans and the carians or phoenicians, a tribe which eventually migrated to canaan (pronounced ka-nan with the k sound of the serpents, a territory on the asia minor coast, which can be translated as the "land of the fire serpent".58 running for cover as these colonies and settlements were established, the serpent bloodlines from atlantis and lemuria were placed into the positions of ruling royal power, just as they had been, at least in the latter stages, before those continents sank. these are the same bloodlines that run the world today. just before each of the cataclyms, many atlantean and lemurian roy

y, who defeated the dragon and became the patron saint of england; barat, a male deity, who became "briton; and barati, the female, who became the british heroine, britannia, when these deities were brought to these islands by the sumerian empire (figure 14).35 according to sir laurence gardner, the spokesman of the ancient imperial court of the royal dragon and order, barat-anna (great mother of the fire stone) symbolised the wife of anu, the chief of the sumerian reptilian gods called the anunnaki (see www.nexusmagazine.com/ringlordsl.html http. names very similar to barat and barati can be found in the indian holy books, the vedas, because these accounts were inspired by the same sumerian (aryan) and atlantean/lemurian sources. the later romans, another empire based on the sumerian/atla

st paul's was built on an ancient site of worship to the goddess diana and this where princess diana was married to prince charles (incidentally, wren's title of "sir, an honour awarded to this day by the queen and the british government, often for services rendered, comes from an ancient reptilian snake-goddess called sir and relates to one of the anunnaki) the new city of london was built after the fire in the knowledge that it was to become a major global centre for the illuminati bloodlines. so it was after the arrival of william of orange, who became william iii, and to whom all the royal families of europe are related. in 1694, william signed the charter that created the bank of england and the whole central banking system began to emerge with its masters dictating policy to all of t

DAVID ICKE THE BIGGEST SECRET

the phoeniciancentre in asia minor. the battlesbetween st george and the dragon could well have been symbolic of the martian-reptilianconflicts which seem to go back a very long way. the red cross of st george (england)and the crosses of st andrew (scotland) and st patrick (ireland, and the ensigns ofscandinavia, were all carried as sacred standards of victory by the phoenicians. the redcross was the fire cross, a phoenician-aryan symbol for the sun, as was the swastika, laterused by the nazis. a swastika can be seen on a stone dedicated to the phoenician sun-godbel, which was found at craig-narget in scotland and was used to decorate the robes oftheir high priestesses (see figures 10 and 11. i read that the name swastika comes fromfigure 10: the swastika, the phoenician sun symbol, on the

ired by ninkharsag, the anunnaki mothergoddess of the reptilian-human crossbreeds, their mammy. the ancient gods such as134nimrod/osiris and the endless other names under which he is known, represent thepower of the sun, the male. this was the knowledge on which the templars werefounded and their phoenician and reptilian inspiration can be seen in their symbol, thered cross on a white background- the fire cross or sun symbol of the phoenicians andsymbol of the bloodlines. this is also the flag of england to this day.from the start of the official templar story there were blatant untruths. theyclaimed to have been formed to protect pilgrims in the holy land, but for the firstnine years it seems there were only nine of them. some protection. it doesnt take agenius to see that this was a smok

on, thefinancial centre of the black nobility and the babylonian brotherhood. both weregrand masters of the rosicrucian order. st pauls, and the rebuilding of the city ingeneral, was made possible by the great fire of london in 1666 and how interestingthat both wren, the architect who designed st pauls cathedral on a former site of dianaworship, and robert hooke, one of three city surveyors after the fire, were bothmembers of the royal society and high initiates of the secret societies. the new city oflondon was built to a masonic street plan with the design of the buildings based on theknowledge of the energy grid in that area and how best to manipulate it.the royal society was- and is- more than a grouping of scientists. at its core it is asecret society controlled, indeed created, by th

oday.this is why the children of waco were allowed to burn to death in an inferno causedentirely by the satanist controlled fbi and the atf, the bureau of alcohol, tobacco andfirearms, on april 19th 1993. these were the same deeply sick people who blew up thejames p. murrah building in oklahoma on april 19th 1995, in which so many childrendied. april 19th is a satanic ritual day relating to fire- the fire god, baal or moloch. andwhat does moloch demand? the sacrifice of children. waco and oklahoma were childsacrifices to baal/moloch according to exactly the same belief system as those performedby the ancfiffits. in the same way, a war to these people is a mass blood ritual in which293unimaginable numbers are killed and maimed, and the planet is engulfed by negativeemotional energy. it is t

ith godpassing over the homes of israelite children and killing only the first born egyptians. thisis more symbolism that only an initiate or a determined researcher would understand.records from the 8th and 7th centuries bc, show that the israelites burned their sons onsacrificial fires in the valley of gehinnon outside jerusalem.11 the infants were said tohave been passed over or passed through the fire in sacrifice to moloch-baal. in thebook of leviticus we find the line: thou shalt not let any of thy seed pass through thefire to moloch. the prophet jeremiah talks of the people: burning their sons in the fireas burnt offerings unto baal and also in the book of jeremiah we are told that: theyhave built the high places of tophet, which is in the v alley of hinnon, to burn their sonsand da

DEMONIC BIBLE

s are forgetful, and very far away. his word is engaigai and his seal is this: the forty-fifth name is esizkur this spirit possesses the knowledge of the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates o

, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) i reign over you sayeth the god of justice in power exalted above the firmaments of wrath; in whose hands the sun is as a sword, and the moon as a through-thrusting fire, which measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands; whose seats i garnished with the fire of gathering and beautified your garments with admiration, to whom i made a law to govern the holy ones, and delivered you a rod with the ark of knowledge. moreover you lifted up your voices and swore obedience and faith to him that liveth and triumpheth, whose beginning is not nor end cannot be, which shineth as a flame in the midst of your palace and rayngneth amonst you as the balance

DIABOLUS

orms of the adversary, i by no means have presented the entire spectrum of the opposer in praxis of the path. it is however, desired to offer a collective comment and study on the exhaustive sources of lucifer and lilith in their various forms throughout time, with inclusion to modern magicians such as charles pace, aleister crowley, nathaniel harris, anton szandor lavey, myself and others within the fire of the adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of

, nothing would stir him to consciousness. after three thousand years the whore came unto ahriman and said to him- arise o our father, for in the battle to come i shall let loose so much affliction on the righteous man and the toiling bull that, because of my deeds, they will not be fit to live. i shall take away their dignity, i shall afflict the water, i shall afflict the earth, i shall afflict the fire, i shall afflict the plants, i shall afflict all the creation which ohrmazd has created. here we see that az has knowledge and control over the elements and that which the natural order observes as correct. she wishes to change it according to her will, to afflict is to darken its essence with much of the light she was endowed with early on. zaehner writes also the description of ahriman

ad/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, working with repulsive and shunned imagery which takes the initiate into their own self-invoked darkness. by exploring this world as a subjective state, the individual slowly transforms his or herself into a form of ibli

bound and focused correctly. we see with reference to samael and lilith, a working aleister crowley conducted with his scarlet woman, one of which brought to excite his kundalini or magick fire. this serpent is controlled starting at the base of the spine and moving upward, thus allowing for ecstasy and power. in the magical record of the beast 666 crowley described his working involving shtn, or the fire serpent (satan/set/shaitan) with the scarlet woman, thus what crowley referred to as the sun and the moon conjoined. a fascinating description of his rite describes the ecstasy of magick- the tortured-ecstasy of the contorted face, the writhing of the hag body that ground down it s beast. the storm of lust and pain and madness. it was night s hollow wretching at her captive dragon, whose

thus the symbol of baphomet as anton lavey called it, is the inverted pentagram with a goat head in the middle. the original, which lavey took out, contained the words samael and lilith, surrounded in the circle ring the hebrew lvthn, leviathan, the crooked serpent. in the circles of luciferian witchcraft, this is the sigil of baphomet the head of wisdom who has united the solar and the lunar, or the fire and water within the self to bring forth cain, the devil in flesh upon earth. he is the symbol and cipher of magick, the great work accomplished and onward moving. at the gathering of the sabbat is cain the black man, the circle and center of the sabbat and it s fire, he directs it outward as he is the pole of this force. woe unto them! for they have gone in the way of cain jude 11 cain s

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ina and the orient, in which needles are inserted into occult nodes in the body to deaden pain or produce other beneficial effects. adelphon: from the greek "adelphos" and "adelphas" meaning "brother" and "sister. a term that is in the neuter sex to indicate roughly "sibling" in the order of the astral star [o.a.s (q.v, an adelphon is the title of the first degree of membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degr

DION FORTUNE MYSTICAL QABALA

nd that they are intimately concerned with the evolution of humanity and are the prototypes of those supermen concerning whom all races have a tradition; a tradition which, unfortunately, of recent years has been cheapened and debased by pseudo-occult teaching. whatever these beings may or may not be, it is safe to say that they have neither astral form nor human personality, but are as flames in the fire which is god. the state of the soul which has attained nirvana may best be likened to a wheel that has lost its rim and whose spokes have become rays that penetrate and interpenetrate the whole creation; a centre of radiation to whose influence no limit is set save that of its own dynamism, and which maintains its identity as a nucleus of energy. 27. the spiritual experience assigned to k

iverse. if we liken the kingdom of earth to a great ship, then yesod would be the engine-room. 4. yesod is the sphere of that peculiar substance, partaking of the nature of both mind and matter, which is called the ther of the wise, the akasha, or the astral light, according to the terminology that is being used. it is not the same as the ether of the physicists, mystical qabala page 173 which is the fire element of the sphere of malkuth; but is to that ether what that ether is to dense matter; it is, in fact, the basis of the phenomena which the physicist attributes to his empirical ether. the ether of the wise might, in fact, be called the root of the ether of physics [page 254] 5. the material universe is an insoluble riddle to the materialist because he insists on trying to explain it

stance, the four worlds of the qabalists have their root behind the veils of the unmanifest. it is only by positing this unmanifest fifth, and assigning to it certain attributes deduced from the manifest four as being essential in the prime cause, that we are able to arrive at any understanding of the nature of the four. so do we find in yesod the unmanifest fifth of the four elements of malkuth, the fire of the ancients answering to the ether of the moderns, and earth, water, and air to the solid, liquid, and gaseous states of matter. 6. yesod, then, must be conceived of as the receptacle of the emanations of all the other sephiroth, as is taught by the qabalists, and as the immediate and only transmitter of these emanations to malkuth, the physical plane. as the yetziratic text says, it

ed magical. it is, of course, the method of magic to manipulate these tenuous elemental forms; but it is also the method of life to do the same thing, and if magic is to be anything more than auto-suggestion, it must use the methods of life-that is to say, it must work through the intermediation of protoplasm, for protoplasm, in its curious web-like structure, carries the subtle magnetic force of the fire of the wise, transmitted through elemental air. in other words, the operator has to use his own body as a self-starter; for it is the magnetism of his own protoplasm that supplies the basis of manifestation of any force that is being brought through into the sphere of malkuth. carried to its logical conclusion, this is the principle of generation, whether of protozoa or spermatozoa. 14. t

r in molecules or masses, can be classified under the two headings of anabolism and katabolism, that is to say the building-up and the breaking down processes; these can he classified in esoteric terminology as the water or air of malkuth, and whatever is said by esoteric philosophy or pagan mythology in relation to these elements will be applicable to these two metabolic processes and fonctions. the fire of malkuth is that subtle electro-magnetic aspect of matter which is the link with the processes of consciousness and life, and to it all life-myths apply. 25. when this principle of classification is understood, the terminology of the alchemists becomes less recondite and absurd, for it is seen that the classification into four elements really refers to four modes of manifestation on the

DION FORTUNE PSYCHIC SELF DEFENSE

ned the old vibrations. we need to realise that the human consciousness is not a closed vessel, but like the body, has a continual intake and output. the cosmic forces are circulating through it all the time, like sea-water through a living sponge. whatever emotional state may arise within us is reinforced from outside. the subjective self only has the kindling, the cosmos supplies the fuel. once the fire is started, the cosmic forces of the appropriate type will stoke it. just as the devout catholic is inspired by the influences of his patron saint, invoked by prayer, so the neurotic is hag-ridden by his obsessive demon, invoked by the morbid broodings of the dissociated subconsciousness. the occultist maintains that the generalised principle of evil has its intelligent channels, just as

ay derange its functions. these things can only be recognised by the man who understands the body; other things being equal, the trained man is the better man, and the man with the best training is the best man, and the only place where an adequate training in diagnosis can be obtained is a general hospital. moreover, should things turn out badly, the only person who can pull the chestnuts out of the fire is the person whose signature the authorities will accept on a certificate. supposing the patient turns out to be a lunatic, what is the unqualified practitioner going to do with him? a very large proportion of the cases of alleged psychic attack turn out to be lunatics and hysterics. incipient lunacy is a very hard thing to detect; hysteria is very cunning and plausible; a doctor who is

DONALDTYSON ELEMENT

t. earth is cool and dry. fire and air tend to rise upward, water and earth tend to fall downward. fire and water are opposites and are antagonistic, as are air and earth. fire and air are friendly to each other, as are water and earth. elementals are called by various names, but the set of four names applied to them by the german magician paracelsus is most commonly used today. paracelsus called the fire elementals salamanders, the water elementals undines, the air elementals sylphs, and the earth elementals gnomes. salamanders are explosive and quick in their movements, very bright, with extreme and unstable emotions. they can assume many forms, but their forms usually reflect the appearance of a flame. they favor the male form. for example, were a salamander to put on the appearance of

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ter, which is to be recited at the waxing of the moon [each] month. this chapter has no vignette. chapter cxxxvia. the chapter of sailing in the boat of ra. vignette: the deceased standing with hands raised in adoration. chapter cxxxvib. the chapter of sailing in the great boat of ra, to pass round the fiery orbit of the sun. this chapter has no vignette. chapter cxxxviia. the chapter of kindling the fire which is to be made in the underworld. this chapter has no vignette. chapter cxxxviib. the chapter of the deceased kindling the fire. vignette: the deceased seated, kindling a flame. chapter cxxxviii. the chapter of making the deceased to enter into abydos. vignette: the deceased adoring the standard. chapter cxxxix (this chapter is now known as chapter cxxiii) chapter cxl* the book which

the tree, cut it down and made a pillar for the roof of his house of that part which contained the body of osiris. when isis heard of this she went to byblos, and, gaining admittance to the palace through the report of the royal maidens, she was made nurse to one of the king's sons, instead of nursing the child in the ordinary way, isis gave him her finger to suck, and each night she put him into the fire to consume his mortal parts, changing herself the while into a swallow and bemoaning her fate. but the queen once happened to see her son in flames, and cried out, and thus deprived him of immortality. then isis told the queen her story and begged for the pillar which supported the roof. this she cut open, and took out the chest and her husband's body,[3] and her lamentations were so terr

le of the knowledge of every god, and the period of his life is eternity, and the duration of his existence is (521) everlastingness, in whatsoever he wisheth to take; whatsoever form he hateth he shall not labour in in the horizon for ever and ever and ever. the soul of the gods is in unas, their spirits are with (522) unas, and the offerings made unto him are more than those made unto the gods. the fire of unas (523) is in their bones, for their soul is with unas, and their shades are with those who belong unto them (524) unas hath been with the two hidden) kha) gods who are without power (525; the seat of the heart of unas is among those who live upon this earth for ever and ever and ever" p. lxxxi the notion that, by eating the flesh, or particularly by drinking the blood, of another l

ve stretched out the two horizons like a curtain, and i have placed the soul of the gods within them. i am he who, if he openeth his eyes, doth make the light, and, if he closeth them, darkness cometh into being. at his command the nile riseth, and the gods know not his name. i have made the hours, i have created the days, i bring forward the festivals of the year, i create the nile-flood. i make the fire of life, and i provide food in the houses. i am khepera in the morning, i am ra at noon, and i am tmu at even" meanwhile the poison was not taken away from his body, but it pierced deeper, and the great god could no longer walk. then said isis unto ra "what thou hast said is not thy name. o tell it unto me, and the poison shall depart; for he shall live whose name shall be revealed" now t

in which the gods are depicted, see the dizionario di mitologia egizia, turin, 1881 (not yet complete. 2. lanzone, op. cit, tavv. 168-71. 3. greek tou^to de` tou^ h!fai'stou to` i!drusas ai e`n au?th (ii, 99] p. cviii and gave birth to his body, and established unending and unvarying right and truth upon the earth" as a solar god he is called "ptah, the disk of heaven, who illumineth the world by the fire of his eyes; and in the book of the dead he is said to have "opened" the mouth of the deceased with the tool with which he opened the mouths of the gods.[1] he is depicted in the form of a mummy standing upon maat and in his hands he holds a sceptre on the top of which are the emblems of power, life, and stability; from the back of his neck hangs the menat (see p. 1, note 2.[2] ptah forme

ELLIS LOW TWELVE 1907

tary. senor, you may do that if you like" the young purser looked steadily at the man before him, started to say something and then stopped. clearing his throat, he slowly and with a voice choked with emotion, answered "i don't befriend a man to betray him. i took you aboard. if i can, whatever the cost, i am going to put you on the beach in your own country" diaz's eyes filled with tears and all the fire of his ardent nature was in his embrace as he exclaimed fervently "thank you" the scene was dramatic, but no master of stagecraft ever completed another such with so strong a climax. handing the purser that long, narrow strip of paper on which he had been writing, the mexican said: 170 the man who saved president diaz "here is a check equal to what they would pay you" again the young purs

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ivilege of inspecting the sheikh s laboratory, and duly presented myself at the appointed time. my highest expectations were fulfilled; everything was exactly what an alchemist s laboratory should be. yes, there was the sage, surrounded by his retorts, alembics, crucibles, furnace, and bellows, and, best of all, supported by familiars of gnome-like appearance, squatting on the ground, one blowing the fire (a task to be performed daily for six hours continuously, one pounding substances in a mortar, and another seemingly engaged in doing odd jobs. involuntarily my eyes sought the pentacle inscribed with the mystic word abracadabra, but here i was disappointed, for the black arts had no place in this laboratory. one of the familiars had been on a voyage of discovery to london, where he bough

and advancing to the mirror without looking back, eat the remainder, combing your hair carefully all the time before the glass. it is said that the face of the person you are to marry will be seen peeping over your left shoulder. this hallowe en game is supposed to be a relic of that form of divination with mirrors that popes condemned as sorcery. the burning nuts: take two nuts and place them in the fire, giving one of them your own name; the other that of the object encyclopedia of occultism& parapsychology. 5th ed. all hallow s eve 29 of your affections. should they burn quietly away, side by side, then the issue of your love affair will be prosperous; but if one starts away from the other, the result will be unfavorable. sowing hemp seed: steal forth alone toward midnight and sow a han

lodge with their bare hands, causing the spectators to flee. among the navaho, performers, naked except for breechcloth and moccasins, and having their bodies daubed with a white infusorial clay, run at high speed around a fire, holding in their hands great faggots of flaming cedar bark, which they apply to the bare backs of those in front of them and to their own persons. their wild race around the fire is continued until the faggots are nearly all consumed, but they are never injured by the flame. this immunity may be accounted for by supposing that the cedar bark does not make a very hot fire, and that the clay coating protects the body. menominee shamans are said to handle fire, as also are the female sorcerers of honduras. indians know well how to handle venomous serpents with impuni

till be a good-looking person, although of smaller stature and less noble aspect. in the former case, the understanding and character will be of the highest possible description; in the latter case, although the native will be careless and improvident, immoral and irreligious, he or she will never entirely lose the good opinion of friends. mars. mars is a masculine, nocturnal, hot, dry planet, of the fire triplicity. it is the author of strife, and the principle of assertiveness. the native is short but strong, having large bones; ruddy complexion; red or sandy hair and eyebrows; quick, sharp eyes; round, bold face; and fearless aspect. if mars is well dignified, the native will be courageous and invincible, unsusceptible to fear, careless of death, resolute, and unsubmissive. if the plane

ality and element. the three qualities are cardinal (outgoing, fixed (stable, and mutable (variable. the four traditional elements are fire, earth, air, and water, which stand for activity, matter, mind, and feeling, respectively. the three qualities and four elements offer twelve possible combinations, one for each sign. the signs may also be seen as positive or masculine (active, in the case of the fire and air signs; or negative or feminine (reactive, in the case of the earth and water signs. the signs are also divided into northern and commanding (the first six, and southern and obeying (last six. there are four triplicities among the signs: the earth triplicity, including taurus, virgo, and capricorn; the air triplicity, which includes gemini, libra, and aquarius; the fire triplicity

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

c of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with

an otherworldly setting. their color, name, form, and substance, which were symbolic of certain powers and elements, supposedly added greater efficacy to the evocations. abraham the jew, a magician of the middle ages, prescribed a tunic of white linen, with an upper robe of scarlet and a girdle of white silk. a crown or fillet of silk and gold was to be worn on the head, and the perfumes cast on the fire might be incense, aloes, storax, cedar, citron, or rose. according to other authorities on the subject, it was advisable to vary the robe s color and employ certain jewels and other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the twentieth-century magical revival, offers instructions for rituals, from which the foll

ots resemble human forms and were believed to be inhabited by demons. the sixteenth-century witchcraft scholar martin del rio stated that one day a mandragora, entering a court at the re- encyclopedia of occultism& parapsychology. 5th ed. mandragoras 973 quest of a sorcerer who was being tried for wizardry, was caught by a judge (who did not believe in the existence of the spirit, and thrown into the fire, from which it escaped unharmed. mandragoras were thought to be little dolls or figures given to sorcerers by the devil for the purpose of consultation and it would seem as if this conception sprung directly from that of the fetish, which is really a dwelling-place made by a shaman, or medicine man, to receive any wandering spirit who chooses it. the anonymous author of the popular magic

he elements and may choose to evoke one or more of them. to obtain power over the salamanders, for example, the comte de gabalis of the abbe de villars was largely concerned with the elementals and prescribed the following procedure: if you would recover empire over the salamanders, purify and exalt the natural fire that is within you. nothing is required for this purpose but the concentration of the fire of the world by means of concave mirrors in a globe of glass. in that globe is formed the solary powder, which being of itself purified from the mixture of other elements, and being prepared according to art becomes in a very short time a sovereign process for the exaltation of the fire that is within you, and transmutes you into an igneous nature. there is very little information extant

tion of a spirit. all this, although offering grounds of suspicion to the incredulous, was plausible to the spiritualists. as the demand for physical manifestations increased through the decades of the nineteenth century, they became more daring and more varied. the moving of objects without contact, the levitation of heavy furniture and of medium or sitters, the elongation of the human body, and the fire ordeal were all practiced by the medium daniel dunglas home for a quarter of a century until his death in 1886. at public performances of the davenport brothers, while the brothers were bound hand and foot in a small cabinet, musical instruments were played and moved about the room and objects moved without being touched (the davenport brothers did not claim to be mediums nor did they ide

EVERBURNING LAMPS

s on flame and fire. fire was to them an element-one of four; there were two contraries in nature, three principles, and four elements. fire, as such, should not need what we call fuel to consume; but only as a means of detaining it in a certain place.-see "licetus, de lucernis" cap. 20-21 and "theophrastus" they said there may be a relation between fire and fuel of three sorts-if the strength of the fire exceed that of the humour, it presently burns out; if the humour be too strong for the fire, the fire departs; but if the radical strength of the humour and of the fire be co-equal, then, caeteris paribus, that fire would burn continually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed

which they professed would burn for ever. mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at trevandrum, kingdom of travancore, which he had the best authority for believing had burned continuously for 120 years. the abbe huc, a great traveller, states that he has seen and examined an everburning lamp. by the levitical law-lev. vi, v. 13-the fire on the altar of jehovah was neve r to be allowed to go out; but we are not told that it was ever burning without supply. it has been suggested that if everburning lamps were ever known, they would have been found in this application; but we know that the sacred flame was allowed to go out, and was renewed from heaven on several occasions.-lev. ix, 24; 2 chron. vii, 1; 1 kings xviii, 38. o

EVIL AND UNCLEAN SPIRITS

tahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, and the brilliance of the innermost flame in the midst of the fire" 4 there are the four kerubic expressions of force, and the evil and adverse powers broken beneath their feet 1. rahab (bahar) whose symbol is a woman riding upon an ass. 2. samael (lams) whose symbol is a terrible demon leaping upon an ox. 3. macholoth (twlwjam) a form compounded of a woman and a serpent, and she rideth upon a serpent scorpion. 4. lilith (tylyl, a woman outward beautiful

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

would laugh to see him, but i never let them hurt him. kelleher fed him bread and milk with a spoon. as the days passed, the couple noticed, he seemed to age, taking on a sort of wrinkled look. the fairy left them one evening after another of its kind had appeared near the property. mr. kelleher thought it was a fairy woman, dressed in gray. and that evening, he related, when i was sitting beside the fire with the missus i told her about it, and the little lad that was sitting on the dresser called out, that s geoffrey-a-wee that s coming for me, and he jumped down and went out of the door and i never saw him. i thought it was a girl i saw, but geoffrey wouldn t be the name of a girl, would it? he had never spoken before that time. see also: fairies encountered further reading gregory, lad

ntly, in the latter twentieth century, fields and a companion named joe (no last name offered) went to the mountain in search of guano (bat dung, which they hoped to market as fertilizer. on their first night, the two slept at the foot of the mountain. by the third day, they were nearing the mountaintop when they decided to make camp and prepare a meal. joe went off to collect dead scrub bush for the fire. suddenly, he returned in a state of high excitement. he had found a big cave nearby, and it looked like a promising place to search for the object of their quest. mount lassen 179 the deeper the two went into the cave, the deeper it seemed. once they got twenty feet into it, the walls expanded to ten feet wide and eight feet high. they could see a hundred yards ahead to a point where the

FAUST

g through the cellar-door- upon a wine-cask too! i feel a weight like lead about my feet! turning toward the table. my god! i wonder if the wines still flow? siebel it was a swindle, lies, twas all a cheat. frosch yet i drank wine or thought it so. brander but how about the grapes? what was that anyway? altmayer one should believe no miracles? oh, say! witch s kitchen a great cauldron stands over the fire on a low hearth. in the steam which rises from it, various figures become visible. a female ape sits by the cauldron and skims the foam off it, taking care that it does not run over. the male ape, with the young apes sits beside it and warms himself. walls and ceiling are decked out with the strangest articles of witches furniture. faust. mephistopheles. faust i am repelled by this mad so

ams, here brighter beams. i am alive! my dear son, strive to keep away! for you must die! tis made of clay, in bits twill fly. mephistopheles what means the sieve? the male ape [takes it down. came you to thieve, i would know you directly. he runs to the female ape and makes her look through it. look through the sieve! know you the thief? dare not name him exactly? mephistopheles [going nearer to the fire. and then this pot? male ape and female ape. the half-witted sot! he knows not the pot, he knows not the kettle! mephistopheles unmannerly beast! the male ape. take the brush at least and sit on the settle! he makes mephistopheles sit down. faust [who all this time has been standing before a mirror, now going near it, now going away from it. what do i see? what form divinely fair within t

icing in the wondrous sight, while pearls of foam spurt left and right. how can he in such wizardry confide? he stoops down low to look inside.but now his beard is falling in!whose can it be, that beardless chin? his hand conceals it from our gaze- a great mishap is taking place. the beard flies backward, all ablaze, and kindles wreath and head and breast; turned into sorrow is the jest.to quench the fire they race and run, but free from flames there is not one, and as they slap and beat it too, they only stir up flames anew; in fiery flames entangled, caught, a maskers group is burned to naught. but hark! what news is spreading here from mouth to mouth, from ear to ear! o evermore ill-fated night, how thou hast turned our bliss to blight! tomorrow morn will everywhere proclaim what no one

un, moon, and star. naught will you see in that vast void afar, nor hear your footstep when it s pressed, nor find firm ground where you can rest. faust you speak as of all mystagogues the chief, whoever brought trustful neophytes to grief; only reversed. into the void i m sent, that art and power i may there augment. you treat me like the cat s-paw you desire to snatch the chestnuts for you from the fire, come, let us fathom it, whatever may befall, in this your naught i hope to find my all. mephistopheles i praise you, truly, ere you part from me, since that you understand the devil i can see. here, take this key. faust that tiny, little thing! mephistopheles seize and esteem it, see what it may bring! faust it s growing in my hand! it flashes, glows! mephistopheles will you see now what

ere on high; what a gruesome sight, to fright me, threatens from the dark world nigh! flashing sparkles i see gushing through the lindens twofold night; ever stronger rages, rushing, fanned by draughts, a glowing light. ah! inside the cabin s flaming, though moss-grown and damp it stand; speedy succour is it claiming and no rescue is at hand. ah, those good old folk whom duty once made careful of the fire, now of smoke become the booty! what a misadventure dire! flames are flaring, now they wave them through the black, moss-covered shell; could the good folk only save them from that furious burning hell! brilliant tongues of flame are flashing, through the leaves and branches lashing; withered boughs that flare up, burning, swiftly glow, plunge from the tree. must ye eyes- such things disc

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

heaven, earth, and the space between them, the seasons of the year (hot, cold, temperate, and the body of male and female (head, belly, and the geviyah. verses in both the third and sixth chapters mention fathers born from the archetypal elements of the mother letters. from the air (ryva, avir) of alef a comes the father space; from the water(,ym, mayim) of mem m comes the father matter; and from the fire (sa, esh) of shin s comes the father energy or motion..and from him go out fire and water, dividing into male and female. three mothers alef a mem m shin s are their foundation, and from them are born fathers, from which everything is created. 7 :2% e= i2 2 f 3#5 ten intangible sefiroth five opposite five (sefer yetzirah 1:3) center detail of figure 4.9' 8: h" 2: 2 2:e 8% 2 f 3# double py

fter-the-world sequence (shuo qua) 0' 8: h" 2: 2 2:e 8# in the meditation process of taoist internal alchemy, the pure intention (yi) of the upper tan (i.e. will of vast face) in the forehead center (ajna chakra) directs the heart-mind fire of the middle tan (thoracic center) to concentrate in the water of the lower tan tien in the abdominal center (sefirah foundation/ below, svadhisthana chakra. the fire of the heart-mind heats the water and turns it into steam i.e. qi (vital energy. the qi steam rises, refines, and circulates in the higher centers. this is the same as the shekhinah rising up the central column of the qabalistic tree, and the kundalini awakening and rising up the shushumna of the chakric tree. 2 f 0# tree of taoist internal alchemy( 5 1: a> 1) 6) 1) 1 5# when the qi (vita

to the hermetic and religious qabalah, the mystical qabalah is relatively fluid. within certain parameters, it allows considerable flexibility in the choice of practices and how% e2 2 e" 2' 8: h f e 2 45 they are performed. while we are all familiar with the color of fire, there is no rigid prescription prohibiting an individual from using other colors such as white, red, gold, or even black for the fire letters. one might also prefer to use a different color for the solid circular background. a meditator may visualize the linear form or the yosher (upright) form of the name hvhy as dancing letters of fire. we could see the name as flaming ezra hebrew letters or as flaming sinatic hebrew letters. more instructions for meditations that employ the hebrew root mantra are provided in chapter

FIRE OF QAYIN RITE

it: union: direct perception of and union with the divine' 8: h" 2: 2 2:e 8% yom ah-din (arabic: day of judgment: appellation for the fourth head of celestial messiah as the last in the qur an. yosher (hebrew: upright: vertical, highly anthropomorphic version of the name hvd from the masks of misrule by nigel jackson lay of the arthame this is the metal: it dropp d from the sky, a ferrous tear of the fire-drake s eye, that burned through cloud and seared the soil and set the furious seas a boil, that lay in ancient pores of earth, til blacksmith s brought it to birth, thrice-purified in tubalo s fire, it suffered the ordeal of the pyre; cast into waters, hissed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone, with whispered charge a

fire, it suffered the ordeal of the pyre; cast into waters, hissed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone, with whispered charge and wordless spell, the gramarye of azazel. the edge was ground and thus was made, the narrow road of sharpened blade. this is the metal: twas shaped by cain who wrought the heavenly arthame. the rite of the fire of qayin- being the mystery of the house of azazel: the invocation of the great blood and the mystick flame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed

upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the earth the royal flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee

master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of men in the world s morning. thou art he: king of the daemons of wisdom, thine ministers who are the elder daemons formed of the fire: shemyaza, armaros, baraqijel, kokabel, ezeqeel, araqiel, shamsiel, sariel. thou art he: who instructed us in the mystery of the metals, the crafts of shaping, the magicks of transformation: who bequeathed the wise blood unto thy progeny, teaching unto us the art of wedding earth to heaven. thou art he: the scapegoat whose self-sacrifice purifies us of sin, ignorance and illusion, hanging

one eye of the goat, open and glittering, who lightens our darkness with the fires of the stars, the myriad lanterns and blazing torches of all-knowledge. by the methods of the art rouse the inner fire and fervently invoke the daimon within by the ancient pact. let the forces of the goat be raised and the dragon-serpent of naamah- lilith be stirred through all five senses perfectly focussed upon the fire within the mortal flesh. o flame-breathing daemon and wizardly smith, who forgest the iron weapons of victorious liberation, the precious jewels of wisdom and beauty, hearken to me why am sprung from thy cunning seed, the hidden house of azazel. i am of the children of tubal-qayin. thy mark burns upon my brow: of thy clan and stock am i cunning-wo/man. waken and feed the flaming serpent w

FOCUS OF LIFE

me: all men exist in me, yet who doth not turn away from his own superabundance while realizing? all desire is for unity: thus my vision seeth through mine ears. let my unity be real ized sufficiently, thus shall my sexuality be convenient unto itself and escape the conceivable. where is lust when the tests wither? verily these senses have a further pupose beyond their own: thus shall thou steal the fire from heaven. all things return to their earliest functions" at that moment aaos realized he was not alone; and a voice asked "hast thou no fear" laughing aloud, aaos answered "hidden from thy small susceptibilities, monstrous enormities are commited! on the day my wind bloweth a little the cow-dust away-thou o fool, shalt vomit hot blood at thine own prostitution and incest. when thou kno

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ht issues a holy word, and a fire without mixture leaps from the moist region up to the sublime, and the air, being light, follows the fiery breath "that light, says pimander "is i myself, nous, thy god. and the luminous word issuing from the nous is the son of god" trismegistus then sees within himself, in his own nous or mens, the light and an innumerable number of powers, a limitless world and the fire enveloped in an all powerful force. he asks pimander "whence then arise the elements of nature" and pimander replies "from the will of god, which received into itself the word. and the nous-god, existing as life and light, brought forth a second nows-demiurge, who being the god of fire and breath, fashioned the governors, seven in number, who envelop with their circles the sensible world"

hich is the direct action of the nous-father "now the nous, father of all beings, being life and light, brought forth a man similar to himself, whom he loved as his own child. for the man was beautiful, reproducing the image of his father: for it was indeed with his own form that god fell in love and gave over to him all his works. now, when he saw the creation which the demiurge had fashioned in the fire, the man wished also to produce a work, and permission to do this was given him by the father. having thus entered into the demiurgic sphere, in which he had full power, the man saw the works of his brother, and the governors fell in love with him, and each gave to him a part in their own rule. then, having learned their essence and 23 ficino's "pimander" and the "asclepius" having receiv

iurgic sphere, in which he had full power, the man saw the works of his brother, and the governors fell in love with him, and each gave to him a part in their own rule. then, having learned their essence and 23 ficino's "pimander" and the "asclepius" having received participation in their nature, he wished to break through the periphery of the circles and to know the power of him who reigns above the fire. then man, who had full power over the world of mortal beings and of animals, leant across the armature of the spheres, having broken through their envelopes, and showed to the nature below the beautiful form of god. when she saw that he had in him the inexhaustible beauty and all the energy of the governors, joined to the form of god, nature smiled with love, for she had seen the feature

ng prodigy. man, as i said, had in him the nature of the assembly of the seven, composed of fire and breath. nature from her union with man brought forth seven men corresponding to the natures of the seven governors, being both male and female and rising up towards the sky" the generation of the seven first men was made in the following fashion. female was the earth, water the generative element; the fire brought things to maturity, and from ether nature received the vital breath, and she produced the bodies with the form of man. as for man, from life and fight which he had been, he changed to soul and intellect, the life changing to soul and the light to intellect. and all the beings of the sensible world remained in this state until the end of a period. at the end of this period, continu

e hymn. i will sing the lord of creation, the all, the one. open, oh heavens, winds retain your breath, let the immortal circle of god listen to my word. powers which are in me sing to the one, the all. i give thee thanks, father, energy of the powers; i give thee thanks, god, power of my energies. this is what the powers cry which are in me. this is what the man who belongs to thee cries through the fire, through the air, through the earth, through the water, through the breath, through all thy creatures" in his commentary on this treatise,3 ficino compares the driving out of the ultores and their replacement by the potestates dei with the christian experience of regeneration in christ, the word and the son of god. in fact, as festugiere points out,4 this gnostic experience does seem to b

FRATER ELIJAH ANGELS OF CHAOS

o the mage as a uniter of worlds. the third ritual is to follow this upcoming tuesday, on my birthday, the moon is now waning. today is 11/8/98 [2] is connected with eris somehow (i think) as it seems to fluctuate between the "hand of eris" and [2, i do not see any relation with the first sigil yet. sekhet the fierce lion headed goddess of the south. her ferocious qualities typify sexual heat and the fire of fermented drink (counterpart bast, sekhet is solar. from sekhet derives the indian word shakti, meaning power. special reference to the fire snake (creative power. 76-15=61 (kali-first divider) 15 is the first digital sum of 393. today is 11/10/98. my birthday (tuesday sacred to kali) i'm 24 years old (i feel like i am 90. i got another tattoo today, on my left shoulder blade. an eye s

FRATER TENEBROUS CULTS OF CTHULHU

, the monastery of the seven rays, and was initiated as a voodoo-gnostic master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual practised by the cult with the intention of making contact with the deep ones at a deserted lake in wisconsin, the cult of the deep ones flourishes in an atmosphere of moisture and coldness, the exact opposite of the fire and heat generated by the initial ceremonies which include the lycanthropic rites that evoke the inhabitants of the lake. the participants at this stage actually immerse themselves in the ice-cold water where a transference of sex-magical energy occurs between priests and priestesses while in that element. 10 through the use of this magical rite, bertiaux claims to have established contac

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

, because it was said to be under the dominance of spiritual beings from mercury. the spinal canal, contrary to the ideas of anatomists, is not filled with fluid, but with a gas that is like steam in that it may be condensed when exposed to the outside atmosphere, but may also be super- heated by the vibratory activity of the spirit to such an extent that it becomes a brilliant and luminous fire, the fire of purification and regeneration. this is the field of action of the great spiritual hierarchy from neptune and is designated azoth by the alchemists. this spiritual fire is not alike in every man nor is it as luminous in one as in another. the state thereof depends upon the spiritual advancement of the person in question. when the aspirant to the higher life had been instructed in these

l as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion of judah. then the disc was found, also the new cruciform hammer, and upon the disc the mystic symbol, the rose. in these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of

s in his love all the sons of seth who will call upon his name by faith, and he will eventually unite the scattered churches in the kingdom of christ. christian rosenkreuz was given charge of the sons of cain who seek the light of knowledge at the sacred fires of the mystic shrine. as the creative energy implanted by their divine ancestor samael caused cain to work out their own salvation through the fire of tribulation, and fashion for themselves the golden wedding garment, which is the "open sesame" to the invisible world. and though the cleansing blood of jesus is an absolute necessity to millions of weaker brothers, there can scarcely be any question when we assert that the more men and women who engage in mystic masonry to consciously build this temple of the soul, the sooner we shall

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

and burn undisturbed; but there is and can be no void in nature, hence the outrushing steam condensed at a certain distance from the heated ball and was again driven inwards by the cold of space, to be again evaporated and propelled outwards, in a ceaseless round for ages and ages, as a shuttlecock between the separate hierarchies of spirits composing the various kingdoms of life, represented in the fire-sphere and cosmic space which is an expression of the homogeneous absolute spirit. the fire spirits are actively striving to attain enlargement of consciousness. but the absolute rests ever clothed in the invisible garment of cosmic space. in 'it' all powers and possibilities are latent, and it seeks to discourage and check any attempt at expenditure of latent power as dynamic energy requ

olute spirit. the fire spirits are actively striving to attain enlargement of consciousness. but the absolute rests ever clothed in the invisible garment of cosmic space. in 'it' all powers and possibilities are latent, and it seeks to discourage and check any attempt at expenditure of latent power as dynamic energy required in the evolution of a solar system. water is the agent it used to quench the fire of active spirits. the zone between the heated center of the separate spirit sphere, and the point where its individual atmosphere meets cosmic space, is a battleground of evolving spirits at various stages of evolution. the present angels were human in the moon period, and the highest initiate is the holy spirit (jehovah. as our humanity and the other kingdoms of life on earth are variou

and others require dryness, so also in the moon period among the angels, some had affinity for water, others abhorred it and loved fire. the continued cycles of condensation and evaporation of the moisture surrounding the fiery center eventually caused incrustation, and it was the purpose of jehovah to mold this "red earth" translated adam, into forms wherein to imprison and quench the spirits of the fire. to this end, he issued the creative fiat, and the prototypes of fish, fowl and every living thing appeared, even including the primitive human form, which were created by his angels; thus he hoped to make all that lives and moves subservient to his will. against this plan a minority of the angels rebelled; they had too great an affinity for fire to bear contact with water, and refused to

e fashioned by workmen under the direction of hiram abiff, and arches to rest upon them. the great edifice was nearing completion when he made ready to cast the "molten sea" which was to be the crowning effort, his masterpiece. it was in the construction of this great work that the treachery of the sons of seth became manifest and frustrated the divine plan of reconciliation. they tried to quench the fire used by hiram abiff with their natural weapon, water, and almost succeeded. the incidents which led up to this catastrophe, their meaning, and the sequel will be related in the next chapter. part iii the queen of sheba the masonic legend is voluminous, circumstantial, even trivial, and seemingly far-fetched and fantastic to the uninitiated who fail to see the important hidden meaning unde

oment the plan of reconciliation and amalgamation of the sons of seth and the sons of cain which had been mapped out by the divine hierarchies was doomed to failure, wrecked upon the rocks of jealousy and self-seeking. the queen of sheba, according to the masonic legend, then requested hiram abiff to show her the workmen on the temple. the grand master struck a nearby rock with his hammer so that the fire sparks flew, and at the sign of fire coupled with the work of power, the toilers of the temple flocked around their master in a great multitude, which no one could count, all ready and anxious to do his bidding. and this spectacle so impressed the queen of sheba with the wonderful power of this man that she determined to jilt solomon and win the heart of hiram abiff. in other words, human

FREEMASONS SATANISM AND SYMBOLISM

they gave it two heads, back to back. in time, this [back-to-back key symbol] became the double-headed eagle of symbolic masonry [p. 42] the triangle one of the most utilized occultic symbols is the triangle. a triangle with its point downward represents the deity and is called the deity's triangle, or the water triangle. with one point up, it is called the earthly triangle, pyramid triangle, or the fire triangle. these two definitions of the triangle are standard occult belief. they came from a masonic book, symbolism of the eastern star, by shirley plessner, cleveland, ohio, gilbert publishing co, 1956, p. 18. robert macoy said the same thing in adoptive rite ritual [virginia: macoy publishing and masonic supply co, 1897, p. 237. however, this latter representation of the triangle, with

ernal name listed in the satanic bible as another name for satan! meyer wrote this in, the order of the eastern star, p. 20; ward wrote this information in, freemasonry and the ancient gods, london: simpkin, marshall, hamilton, kent and co, ltd, 1921, p. 10-11. occult writer, r.p. lawrie krishna said the same thing in the lamb slain- supreme sacrifice. the hexagram uniting the water triangle with the fire triangle, the hexagram is formed. it forms a six pointed star also known as the seal of solomon. this symbol is a counterfeit star of david, the national symbol of israel(god's chosen nation. the difference between the star of david and the occult seal is the triangles which make up the occult seal interlock and the two triangles of the star of david lie flat against each other. mary ann

FULL MOON RITUALS

t of generations, behind the long feasting table that runs the length of the hall- a broom which will soon be put to good use. before cleaning, however, deer leaves his pack upon the table, and proceeds to ferry and kindling and logs from the wood pile outside into the stone fireplace. as soon as this work is done, deer adds flame to the mix and is soon warmed by the fury of a roaring fire. while the fire lends even more light to the cavernous room, that job is not complete until each of the thirteen torches which line the eastern wall are lit, along with their counterparts on the western wall as well. now, surrounded by the warmth which comes both from the fire and from his memories of this place, deer sets about preparing the room for the coming festivities. taking el's broom, deer remov

nders how it is that doors from the northern end of the great hall open onto the north quarter of the ritual room. then decides that this is simply one of the many mysteries of the place. by the altar, cloud's apple broom stands and he wastes no time taking it in hand and sweeping widdershins in a widening spiral, until he removes all the dust and unwanted energy into the great hall and then into the fire. upon returning to the circular room, deer again admires the hemicolumns set against the wall about the stone room's perimeter, which support the ribwork of its vaulted ceiling, before opening the small panel on the eastern section of the wall. here lay two discoveries- the first and foremost cloud's and the latter his own- both embodied in a simple lever. deer pulls it down and watches a

ward, drawing reddeer by the hand along with her. they walk together around the circle, greeting each and everyone. old friends, back together again. new friends, standing in this ageless place. finally, she turns to deer. a grin wells up, and his answering smile beams at her. she swings away, still holding his hand, in a graceful dance. the gold of her robes, threaded with mirrored bits, catches the fire light and sparkles like a million flickering fireflies. as she circles deer, they hold eye contact, and she can feel him begin to tremble in anticipation. a blush comes to her cheeks, and the torches burn brighter. the fireplace roars as a draft comes down the chimney. all focus on the dance before them. owl places her hand on deer's breast, feeling the beat of his heart, and the tremble

FULLER J F C SECRET WISDOM OF THE QABALAH

s not in the wind h, because this name was not in it, since shaddai presides over it through the mystic nature of tohu. gafter the wind there was a quaking, but the lord was not in the quaking h, since over it presides the name of zebaoth, through the mystic nature of bohu (which is called quaking [ra'ash, because it quakes continually. gafter the quaking there was a fire, but the lord was not in the fire h, because over it presides the name elohim from the side of darkness. gand after the fire there was a small still voice h; and here at last was found the name yhvh. 2 secret wisdom of the qabalah page 49 this small still voice represents the shin emerging from yhshvh, which by turning the darkness into a luminous mirror enabled yhvh to be reflected upon it. then only was the balance betw

a vacuum for the onrush of the spirit. the dreadful consequent is that these errors do not prevent attainment; in fact, in many cases they hasten it by cutting down resistance. but what kind of attainment do they lead to? the vision of x, the unknown god, on entering a balanced medium or body, becomes the logos; but when it enters an unbalanced body it becomes the anti-logos. true, in both cases the fire brought down from heaven is identically the same fire, but according to the medium it inhabits it illumines or blinds. those attracted towards this four-dimensional state are such as eliphas levi calls gthe energetic and active spirits h, that is individuals possessing strong three-dimensional powers- a deep insight into good and evil, the positive and negative currents of life. as beneat

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

constituted a dual but indivisible unity. dionysos formerly represented this god, as did also om, jove, mithras, and others. jove was the "great virgin" whence everything proceeds "jove first exists, whose thunders roll above, jove last, jove midmost, all proceeds from jove; female is jove, immortal jove is male; jove the broad earth, the heavens irradiate pale. jove is the boundless spirit, jove the fire, that warms the world with feeling and desire" in a former work the fact has been mentioned that the first clue obtained by herr bachofen, author of das mutterrecht, to a former condition of society under which gynaecocracy, or the social and political pre-eminence of women, prevailed, was the importance attached to the female principle in the deity in all ancient mythologies. according t

vati had at the same time created a multitude of human beings, who adored the female power only, and were well shaped, with sweet aspects and fine complexions. a furious contest ensued between the two nations, and the lingajas, or adorers of the male principle, were defeated in battle, but mahadeva, enraged against the yonigas (the worshippers of the female element, would have destroyed them with the fire of his eye if parvati had not interposed and appeased him, but he would spare them only on condition that they should instantly leave the country with a promise to see it no more, and from the yoni, which they adored as the sole cause of their existence, they were named yavanas. the fact has been noticed in a previous work[49] that, according to wilford, the greeks were the descendants of

d their priests, and their prophets" of "saying to a stock, thou art my father; and to a stone, thou hast brought me forth" that the people could not, or would not, be prevailed upon to renounce the queen of heaven, the celestial mother, is seen in jer. vii, 17, 18 "seest thou not what they do in the cities of judah and in the streets of jerusalem? the children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven and to pour out drink offerings unto other gods" also in jeremiah xliv "then all the men which knew that their wives had burned incense unto other gods, and all the women that stood by, a great multitude, even all the people that dwelt in the land of egypt, in pathros, answered jeremiah, saying, as for the word that th

fferings of children"[100 [100] rivers of life and faiths of man in an lands, vol. i, p. 325. it is believed that abraham introduced fire-worship among the jews from ur in mesopotamia, a land in which lights are still venerated, and fire altars are worshipped as containing the deity. the real essence of fire which was identical with the life-principle was holy. the "lord" of the israelites was in the fire which descended on mt. sinai, exodus xix, 18 "the bush burned with fire and the bush was not consumed" exodus iii, 2. whether the signification of "bush" is the same as "grove" i know not, but josephus assures us that the bush was holy before the flame appeared in it. because of its sacred character, it became the receptacle for the burning "lord" of the jews. the ark, the religious emble

bush burned with fire and the bush was not consumed" exodus iii, 2. whether the signification of "bush" is the same as "grove" i know not, but josephus assures us that the bush was holy before the flame appeared in it. because of its sacred character, it became the receptacle for the burning "lord" of the jews. the ark, the religious emblem which moses bore aloft, was simply a fire altar on which the fire must continually burn. the fact will doubtless be observed that although the ark and the bush (female emblems) were invested with a certain degree of sanctity, they were nevertheless only receptacles for the substance within them. at the same time that the jews kept sacred or holy fires continually burning on their altars, they carried about a serpent on a pole representing it to be the "

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ughtbutsilence can express' all face as before.hierophant:'letus now partake in silenceofthe mystical repast composedofthe symbolsofthefourelements and remember our vowofsecrecy.'thehierophant, leaving his insignia, goes to the west of the altar and, facinge.raises the mystical rose, saying:hierophant:'i invite you to inhale with me the perfumeofthis rose, as a symbolofair (placing his hands over the fire 'to feel the warmthofthis sacred fire (partakes of bread and salt 'to eatofthis bread and of this salt as typesofearth (raises chalice 'and, finally to drink with me of this wine, the consecrated emblemofelemental waters.'hepasses to e.ofaltar with sol and administers the mystical repast to the senior chief, raising and handing him eachofthe elements in turn.thesaluting sign is not madeby

GILBERT THE MAGICAL MASON

r views on flame and fire. fire was to them anelement-oneof four; there were two contraries in nature, three principles, and four elements. fire, as such, should not need what we call fuel to consume;butonly as a means of detaining it in a certainplace.-see'licetus, de lucernis, cap. 20-21, and 'theophrastus. they said there may be a relation between fire and fuel of threesorts--ifthe strength of the fire exceed that of the humour, it presently burns out; if the humour be too strong for the fire, the fire departs;butif the radical strength of the humour andofthe firethoughts ontheever-burning lamps 59be co-equal, then, creteris paribus, that fire would burn contin255 ually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a

e affirmed that angels are in constant action in the world guiding and guarding men, cities, nations and churches.angels125thepagan faiths of ancient greece and rome taught the existence of higher beings as guardians of their cities and sacred places, and they recognized spiritual and incorporeal person255 alities as presiding over seas, mountains and forest, and rulers of the elemental forces of the fire, earth, air, and water.therewere special groups of such spiritual elementals, and rulers of definite personality were believed in and addressed by names, and they were often worshipped and propitiated by ceremonies, offerings, libations and incense.theearliest work of an important christian character dealing with angels is thehierarchiacalestis attributed to dionysiustheareopagite dated i

GILBERT THE SORCERER AND HIS APPRENTICE

ed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube and the altar of incense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yesod, water is reflected from binah through chesed to hod, fire is reflected from chokmah through gebur

igns, that would escape the notice of town folk' but once she told me a sign of which the schoolmaster could give no explanation. on the bare high road was a dark mark which 1 can scarcely describe.itwas like a little cluster of the hebrew letteryod,and was several times repeated at distances of some two or three yards. 1 saw this first and called her attention to it. she seemeddistressed-'thatis the fire king' she said 'he is going west. there will be a blaze tonight, i trustitmay not be the town' she was thinking of broadford. but it was not there. far away to the west a farm was burnt down that night.theschoolmaster could only suggest coincidence, and certainly farm-fires were not infre255 quent. still the fact remains that her prophecies nearly invariably came off, and the crofters and

the old egyptian ritual against apophi, and shows how easily an attempt to exercise occult powers for good may pass intoblackmagic. recurring now to the papyrus ofamsu,theexorciser being ceremonially purified, and having made the wax figure according to directions,shall burn.itina fire of dried grass, when melted shall mixitwith excrement,.atthe6th hour of the nightofthe 15th day, andthrow!tinto the fire at daybreakofthe 16thday.spitupon it many times at the beginning of every.hour267oflheday,.untiltheshadow. comes round again. defile-him with the.left foot. theinstructions here specially relate to the control of weather, the exorciser is directed to perform the ceremony when tempest was raging in the east, and when ra sets red and threatening, then will: the. ritual prevent rain-storms a

god inhebrew-yod, he, vall, he. there is a peculiarity there, for there are onlythreeletters really, the he being repeated; and one naturally asks .seeing that in the kabala and in hebrew nothing is done in vain, why is this?thatbrings us to the meaningofthe number 4. this numberis the number of creation also, and it typifies the two opposing forces; the letter yod is the active, the energising, the fire; while the letter he is the passive, the receptive, the water- the spirit of god moving on the face of the water, the fire moving on the water. hence we get warmth and moisture, which are the basis of all168 the sorcererand his apprenticelife, and without which life is impossible; also the male and female principles which pervade all nature; and we get the letter vau, which is the union o

and following that, operates the vayu tatwa which sweeps these granules into a circular motion. upon that again operates the taijas tatwa, which sweeps the moving particles into a glowing incandescent mass of fire mist, in fact. and so is born the first nebula, the nebula which hereafter shall take the formofour solar system.thenfollowing upon the fiery tatwa, the fiery current which has created the fire mist, comes the apas, its natural reaction, the cold and contracting force which draws this fire mist into whirling balls whirling round an empty space in the centre. and from that again the prithivi, which gives us cohesion, and which separates the dry land from the water. again, therunof these tatwic currents passes through the nebulous mass, now gradually forming into a system, and the

GNOSTIC HANDBOOK

ifests three principles (2nd c) kether the divine will chokmah the logos binah sophia (saturn) we have deliberately chosen gnostic names here to prepare you for there use in our gnostic model of the universe as presented in the next chapter. chokmah and binah also form the polarity of male and female principles which give birth to the rest of the tree of life (they could also be easily related to the fire and ice of yggdrasil. geburah mars chesed jupiter tiphareth sun hod mercury netzach venus yesod moon malkuth earth these planes or world, which can be related to planets and realities bring together the remaining the gnostic handbook page 21 characteristics with the astral plane at the moon and the earth at the base. there are many attributions related to the kabbalah and as a system of c

cludes the physical world as it is perceived by our senses. encircling midgard is the world serpent (4th c) niflheim is the realm of ice and darkness, while muspellsheim is the world of fire and heat. the interaction between fire and ice, niflheim and muspellsheim (2nd c) is a major dynamic within the activity of the world tree. this interaction occurs in ginnungagap (1st c, an empty abyss, where the fire of muspellsheim mets of the icy rivers of niflheim and from this dynamic the giant ymir is born. odin and his brother, born from giants, carve up the body of ymir to create midgard. ymirs bones become the moutains, his teeth the rocks, his blood the rivers, his skull the vault of the sky, his hair the forests and grasses. like the titans, ymir's death creates mankind. hence midgard is a c

in calling your attention that they do exist. john the baptist as he preached the coming of the christ, foretold the end of this race of mechanical men when he said" o generation of vipers, who hath warned you to flee from the wrath to come. again referring to the barrenness of this counterfeit creation he said" every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. he prophesied the coming of one who would baptise with the sacred fire" whose fan is in his hand, and he will thoroughly purge his floor and will gather the wheat into his garner, but the chaff he will burn with fire unquenchable. needless to say these human automatons are the chaff and their final end can come through only one process: transmutation. for this is the only approved method

ets ours] the yogin obtains liberation through the same actions that should keep in hell any other man for ages unending. jnanasiddhi. these discussions are also found in many other esoteric eastern works. for example the manava-dharmashatra, one of the older indo-aryan works, flaunts the great powers that a brahman has and how far he has come beyond the law. the example we earlier gave regarding the fire which removes all impurity is repeated many times with the resulting perfectionist state emphasised. this tradition of amorality arising from total achievement of divinity is characteristic of the inner mystery tradition in both the east and the west. throughout all periods of church history right up until today secret sects have upheld the perfectionist doctrine, these have ranged from t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

yphs too distant to mean much to us now. it is really only in egypt that we start to find the first records of a fully developed esoteric system, one which i may add, still seems unique in its beauty and complexity. the school of egypt in some sense forms the first link in a chain which spans history, it can be linked to the early esoteric traditions of the aryans, the tantric schools of tartary, the fire priests of zoroaster and the mystery cults of israel. these form some of the earliest nuclei from which later esoteric traditions evolved and developed. in these forms we find some of the most complete occult systems taught and practised throughout the millennia. since their demise the gnosis has continued, albeit in a different form. while these earlier civilisations offered racial and n

orical icon into an occult formula. by notariqon the letters have been interpreted to include igne nitrum renovatur integra. the whole of nature is renewed by fire. igne nitrum raris invenitum. glittering is rarely found in fire. these two interpretations express divergent views regarding the alchemical process of self transformation. one is the cosmic no, the other- the cosmic yes. one perceives the fire of passion as the way to renew the fallen world, the other warns of its danger. both are correct and have something to say about the human condition. another application given to these letters is to attribute them to the four elements (fig 27) this elemental attribution leads to the more esoteric interpretation of this formulae as found within the teachings of the hermetic order of the go

GOETIA LUCIFERIAN

may be found in the s.l. macgregor mathers translated the book of the sacred magic of abramelin the mage. 10 the four infernal princes are- lucifer east (from lux fero, light bearer. a common shadow association is lucifuge, latin for fly the light and may have close associations with mephistopheles. lucifer in this aspect is the angel of light, the adversary. lucifer is a title which is beheld by the fire djinn azazel being the first angel, fallen from the stasis of light. by this manner, lucifer is the liberator and developer of humanity with his gift of the black flame, or individualized self-perception. leviathan- west (from lvthn, the crooked serpent/dragon of the sea. leviathan is the daemon of immortality and initiation, that the beast and scarlet whore moves through to arise from th

k flame, or individualized self-perception. leviathan- west (from lvthn, the crooked serpent/dragon of the sea. leviathan is the daemon of immortality and initiation, that the beast and scarlet whore moves through to arise from the oceans as the beast 666, the solar spirit of manifestation and creativity) satan south (from the root shtn, meaning adversary. satan is the name associated with azazel the fire djinn, who is also lucifer and samael. the goat with one thousand names by form. satan= set-an, the ancient egyptian god of darkness, chaos and isolation) satan is the adversary, whose symbol can be viewed as a forked stave which rises in the noon-tide sun. belial north (from bliol, a wicked one. belial is the spirit of the earth, created second after lucifer/azazel as a powerful angel. b

ast (being the angel of fire who is azazel. samael is the demon prince who is married to lilith and father of tubal-cain. the root word of samael is sml, which translates idol or image) azael west (associated with azrael, the angel of death or the egyptian anubis, the god of the dead. azael represents the west and the realm of twilight) azazel south (associated with the element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, meaning goat and devil, sexual force) mahazael north (associated with earth, being cain or the egyptian set as the lord of the earth in typhonian lore. mahazael comes from the root mhzal, meaning to consume and devour and is associated with amaimon, a grand daemon) 11 the rite of the coiling dragon (

y come forth. in most cases, the sorcerer will feel differently as he or she invokes the force that is the mind moves with inspiration under the spirit summoned. 13 such methods of invocation act not in mere possession in most cases, rather activates areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which fell from heaven. this is the gnosis of the celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral sense shape shift into either an illuminated or

me a mask of what you are underneath the socially constructed self-makeup. begin focusing on what you are in the dark aspects, that which drives you and your deep desires. your form will change in the mirror, begin shaping it unto what shadow form you wish. now close your eyes and begin to enflesh the body of shadow. visualize yourself summon a great blackened shadow, which is fiery and violet in the fire of spirit. the shadow has long beast like talons, a face which becomes both a horned demon head, scaled with serpent skin and a wolf head arising further from the shadows, growling in a human and beast union. your shadow grows and expands, and may change form according to your will and desire. descend below the earth, allowing your ahrimanic shadow to absorb and associate with other demon

GOLDEN DAWN RITUALS C C1

an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior planets are l, k, f. the inferior planets are c, b, and 5. each hexagram is counter charged with its exact opposite. thus, k superior is counter charged with b inferior. let the adept study closely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet

tances to use other specific hexagrams of a particular planet. another important reason for the b.r.h. is to banish unwanted forces that may not be evil or hostile, but may not be in harmony with the work undertaken. the four forms these are the four good forms created by tracing the two triangles of the hexagram. the lesser ritual of the hexagram is based on these four forms. l y f k b c this is the fire hexagram. its affinity is with the eastern quarter, the position of fire in the zodiac (notice f, and k do not change sides. to achieve this from the basic hexagram, lower the inverted triangle, then reverse it by throwing the lunar angle up to the top from being lowest. l k y f b c the second form is the classical hexagram with the attribution of the angles as usual. the hexagram has an

GOLDEN DAWN RITUALS ENOCHALL

the/ with. a babalond: of a harlot. a boapri: let them serve you. a cocasb: the time. a cro odzi: hast thy beginning. aaan: kerubic angel of water angle of fire tablet. aab: cacodemon of fire angle of earth tablet. aabco: commanding angel of air angle of water tablet. aacc: subservient angel of fire angle of air tablet. aadt: kerubic angel of air angle of water tablet. aaetpio: senior of mars on the fire tablet. aaf or aao: amongst/ among aai: amongst you/ cacodemon of fire angle of earth tablet. aai grosb: amongst you a bitter sting. aaiom: amongst us. aair: subservient angel of air angle of earth tablet. aal: cacodemon of earth angle of air tablet. aala/ ala: placed you. aala: put/ place (v) aana: kerubic angel of water angle of fire tablet. aanaa: kerubic name of water angle of fire ta

. aala/ ala: placed you. aala: put/ place (v) aana: kerubic angel of water angle of fire tablet. aanaa: kerubic name of water angle of fire tablet. aao ial pir gah: amongst the flames of first glory. aao: aaf/ among/ cacodemon of water angle of air tablet. aaodt: angel, also known as aadt. aaoth: name of mercury perimeter. aaozaif: senior of jupiter on the air tablet. aapdoce: senior of venus, on the fire tablet. aavan: angel, also known as aaan. aavna: angel, also known as aana. aax: cacodemon, counterpart of the angel axir. aaxp: subservient angel of air angle of water tablet. ab: angel (filia filarum lucis) associated with luna. ab: name of jupiter heptagon 2. aba: cacodemon of fire angle of earth tablet. ababalond: of an harlot. abai: stooping. subservient angel of fire angle of earth

eginning, also croodzi. acuca: angel, also known as acca. aczinor: senior of jupiter on the earth tablet. add: cacodemon of air angle of water tablet. adgmach: much glory. adgt: can/ be able. adi: cacodemon of earth angle of fire tablet. adire: angel, also known as adre. adna: obedience. adnop: angel, also known as adop. ado: cacodemon of earth angle of earth tablet. adoeoct: senior of jupiter on the fire tablet. adoeoet: senior of jupiter on the fire tablet. adohi: kingdom, also see io adohi. 4 adoian: face. adois: demonic name (reversal of sioda) commanding cacodemons of earth of fire. adop: kerubic angel of air angle of fire tablet. adopa: angel ruling dopa and companions. adota: angel, also known as adta. adph: piadph, jaw. adphaht/ adphant: unspeakable. adraman: name of an evil spirit

r title of the book of soyga. aldi: gathering (cf. aldon. aldon: gather up/ gird up. aldon daxil: gird up your loins. ale: cacodemon of water angle of water tablet. algb: subservient angel of water angle of earth tablet. alhctga: senior of venus on the earth tablet. alip: subservient angel of fire angle of fire tablet. allar: bind up. allar atraah: bind up your girdles. alndvod: senior of luna on the fire tablet. aloai: controlling name of fire angle of air tablet. alpudus: angelic king ruling in the west-south-west. alr: cacodemon of fire angle of water tablet. als: cacodemon of earth angle of air tablet. alsh: subservient angel of earth angle of air tablet. am: amizpi, fasten. ambriol: governor of the third division of the aethyr loe(36. amd: cacodemon of earth angle of fire tablet. amei

of the secret wisdom/ wisdom. ancro: angel, also known as anro. and: cacodemon of air angle of water tablet. andispi: governor of the third division of the aethyr zom (9. anetab: in government. angelard: thought (n/ thoughts. angpoi: calling angel of air angle of earth tablet. anh: cacodemon of air angle of water tablet. ani: cacodemon of fire angle of water tablet. anodoin: senior of mercury on the fire tablet. anrg: subservient angel of earth angle of fire tablet. anro: angel, companion of roan, also ancro. anvaa: angel, also known as anaa. aoc: cacodemon of water angle of air tablet. aocp: subservient angel of water angle of air tablet. aoiveae: star/ stars. aom: cacodemon of earth angle of fire tablet. aomi: angel, companion of iaom, also aosmi. aoo/ aop: cacodemon of earth angle of e

GOLDEN DAWN RITUALS G

cal sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in determining the tattwa hour for each element and consecrating each element in that hour. for example, you would consecrate the fire wand within the hour of the o tattwa. special note: the easiest way to determine the tattwa hour is to find the time of sunrise. remember, akasha will always begin with sunrise and last for twenty-four minutes, followed by vayu, tejas, apas and prithivi. this cycle will last throughout the day until the next sunrise. should the adept decide to consecrate all four of the tools at the same

ser angle of o let the adept take up the magical sword of the art and recite the following "o thou mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it, i may control them for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spirit pentagram and the invoking fire pentagram with the lion kerub within a circle. note: when using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o

l and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits who serve thee for all just and righteous purposes" let the adept trace with the chalice above the fire wand, the invoking active spirit pentagram and invoking fire pentagram with the kerub in a circle as before. 7 empowering the lesser angle of m let the adept take up the air dagger and recite the following "o thou mighty angel bdopa, ruler and president over the four angels and governors of the subtle and aspiring etheric o, i beseech thee to bestow upon this weapon thy strength and fiery

l of o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness that with it i may control the spirits of thy realm for all just and righteous purposes" pick up the pantacle and trace over the wand within a circle, the invoking active spirit pentagram and invoking fire pentagram with the kerub in the center. water chalice empowering the lesser angle of o let the adept hold the fire wand on high, and recite the following "o thou powerful angel hnlrx, thou who art lord and ruler over the fiery waters, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid direct the spirits who serve thee in purity and singleness of aim" holding the fire wand over the chalice, within a circle, trace the invoking passive spirit penta

ties of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee in purity and singleness of aim" with the pantacle held over the chalice, trace within a circle the invoking passive pentagram of spirit and the invoking pentagram of n with the kerub. air dagger empowering the lesser angle of o let the adept hold the fire wand on high and recite the following "o thou resplendent angel exgsd, thou who governest the fiery realms of m, i conjure thee to confer upon this dagger thy mysterious and magical powers, 9 that by its aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the fire wand over the air dagger, trace within a circle the invoking active spirit pentagr

GOLDEN DAWN RITUALS SADD

s attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents strength and fiery power. a and tarot key 19, the sun, is attributed to trapt. title of card: lord of the fire of the world. even as trapt is the heart and center of the sun of life. the four squares that remain haveth no planetary or astrological attributions. the 10 squares of the sephirotic cross also correspond to the aces and small cards of the suites represented by the elements of the lesser angle. thus, cups to the lesser angle of c, wands to the lesser angle of d, etc. 20 1 3 5 6 4 2 7 8 9

gly placed as the d by its union with the b. the queen of wands equals the c of d, h of y, reconciling these two elements. therefore the whole effect would be to produce a moist generating heat, like that of a conservatory, or rather of a hot-house. a force intensely excitant and generative and productive. the b force of the tropics. the servient square "r" of "brap" in the watery lesser angle of the fire tablet. triangle no. 1 f d triangle no. 2 b triangle no. 3 c, conjunctio triangle no. 4 a here c is in the strongest place, but otherwise the force of the square is somewhat different to the former, from the influence of a in the lowest triangle. the effect will then be that somewhat of lands- fertile indeed, but ultimating its harvest, and therefore not nearly as excitantly generative as

GOLDEN DAWN RITUALS T

of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern the holy ones: who delivered you cab erm iadnah pilah farzm a rod with the ark of knowledge. moreover ye lifted up your znrza adna gono iadpil ds hom od voices and sware obedience and faith to him that liveth and toh soba ipam lu ipamis

GOLDEN DAWN RITUALS T3

of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern the holy ones: who delivered you cab erm iadnah pilah farzm a rod with the ark of knowledge. moreover ye lifted up your znrza adna gono iadpil ds hom od voices and sware obedience and faith to him that liveth and toh soba ipam lu ipamis

GOLDEN DAWN RITUALS VENUSZAM16

of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire pentagram with the leo kerub in the center, using the lotus wand. say: 3 "and the elohim said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo t

recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of elohim gibor, by the power of kamael, by the overwhelming powers of geburah, by the awful curse of paschal, and the fire of the letter shin i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of desire and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath m

GOLDEN DAWN RITUALS Z1

b, thus, comprehending the three supernal sephiroth. the lower seven are embraced by the serpents whose heads fall on dsj and hrwbg. they are the twin serpents of egypt and the currents of astral light. furthermore, the wings and the top of the wand form the letter c, the symbol of o; the heads and upper halves of the serpents form a, the symbol of m; while their tails enclose m, the symbol of n. the fire of life above, the waters of creation below, and the m symbol vibrating between them" 12 in addition to this, the caduceus of kerux represents the balanced forces of eternal light working invisibly in the darkness, even as the light born before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows

GOLDEN DAWN RITUALS Z2

hree times, when a faint flashing of light is certain to come. u. a flashing tablet of each of the four elements is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the m and n tablets, and the curcurbite with the dead head between the fire and earth tablets. now, let the alchemist perform an invocation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriate. first, of the forces of o to act in the curcurbite on the dead head. second, those of n, to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of th

GOLDEN DAWN RITUALS ZAM12

he side then extends the arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great eastern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist "all make the theoricus grade sign (chief adept moves back behind the cubicle altar) first adept (circumambulates to the fire tablet, holds arms in the form of a cross in front of the tablet "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great southern quadrangle, ye mighty archangels, angels, kings, rulers and elementals. come

GOLDEN DAWN RITUALS ZAM20

n it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip

GOLDEN DAWN RITUALS ZAM22

o to the south, and draw the invoking active spirit pentagram. vibrate hyha, bitom, in a circle, draw the invoking fire pentagram and vibrate twabx hwhy. say: and the \yhla said, let us make adam in our own image, after our own likeness and let him have dominion. in the name of \yhla, mighty and ruling, and in the name of twabx hwhy, spirits of o adore your creator! step 3 take the incense before the fire tablet and make the sign of e within the pentagram. say: in the name of lakym, the great archangel of o and in the sign of e the lion, spirits of o adore your creator! step 4 make a cross with the incense. say: in the name and letters of the great southern quadrangle revealed unto enoch by the great angel ave, spirits of o, adore your creator! hold incense on high. say: in the three great

so that i may be enabled to do the great work! invocation of the four elements step 1 take up talisman in left hand, circumambulate one time. say: laykn spake unto the exorcist, i am the aspirant to the throne of trapt. i am the intelligence of the sphere of cmc. i have entered the presence of the majesty divine through the power of the mighty name. step 2 after one full circumambulation, stop at the fire tablet. say: before thy body can be filled with the glory of the divine ones in wisdom, it must be potent with the fires of life. step 3 set the talisman before the fire tablet on side altar and draw the invoking circle and active spirit pentagram with the spirit wheel. then draw the invoking fire pentagram. invoke o by saying: in the name of \yhla, in the name of twabx hwhy and by the na

GOLDEN DAWN RITUALS ZAM24

whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imp

GOLDEN CHAIN AND THE LONELY ROAD

y even be tenable. undoubtedly omissions and generalisations will occur and for these i offer an apology in advance. nonetheless, it is hoped that the broad schemata as given below will serve to clarify and to deepen an awareness of the matter in ways hitherto unexplored. with this intent the following article is offered as a stepping-stone to the wiser future of the way and its children. passing the fire-brand of tubalo-lucifer: ritual initiation the customary method of entrance into the sabbatic tradition is via formal ritual induction. this can take various forms, ranging from the simplest act of ritual 'authorisation' to the so-called 'grand array' of the full sabbatic ceremony. within the cultus sabbati there are various concurrent lineal streams, and it is from their example that i s

a wayfaring journeyman. of all the diverse aspects involved in the process of formal ritual initiation it is the focal role of the final apotheotic rite and the ability of its central deed, the passing-on, to act as the 'seal of power' for all initiatory relations which is of paramount importance. for those of the path, the reception of the 'power' activates the spiritual bloodline: the legacy of the fire-brand from the elder gods, from old tubalo the light-bringer, through the race of the watchers and the companie of faerie, down through the golden chain of hand-to-hand-to-hand..to now. midnight's lightning: the lineage of unique transmission vision an omen-bearing bolt of light held in the hands of the daemonic gods: an intercession trespassing fates, a revelation that brings forth to fl

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

called cacha. the people rose up against him and threatened to stone him. they saw him sink to his knees and raise his hands to heaven as if beseeching aid in the peril which beset him. the indians declare that thereupon they saw fire in the sky which seemed all around them. full of fear, they approached him whom they had intended to kill and besought him to forgive them. presently they saw that the fire was extinguished at his command, though stones were consumed by fire in such wise that large blocks could be lifted by hand as if they were cork. they narrate further that, leaving the place where this occurred, he came to the coast and there, holding his mantle, he went forth amidst the waves and was seen no more. and as he went they gave him the name viracocha, which means foam of the s

prior to that both had descended from the same remotely ancient ancestor? remnants here s what the book of genesis says about the tower that reached to heaven: throughout the earth men spoke the same language, with the same vocabulary. now as they moved eastwards they found a plain in the land of shinar, where they settled. there they said to one another, come, let us make bricks and bake them in the fire. for stone they used bricks and for mortar they used bitumen. come, they said, let us build ourselves a town and a tower with its top reaching heaven. let us make a name for ourselves, so that we may not be scattered about the 18 diego de duran, historia antiqua de la nueve espana (1585, in ignatius donelly, atlantis: the antediluvian world, p. 200. graham hancock fingerprints of the gods

air was filled with a tenebrous darkness. then: the gods gathered together at teotihuacan[ the place of the gods] and wondered anxiously who was to be the next sun. only the sacred fire [the material representation of huehueteotl, the god who gave life its beginning] could be seen in the darkness, still quaking following the recent chaos. someone will have to sacrifice himself, throw himself into the fire, they cried, only then will there be a sun. 1 a drama ensued in which two deities (nanahuatzin and tecciztecatl) immolated themselves for the common good. one burned quickly in the centre of the sacred fire; the other roasted slowly on the embers at its edge the gods waited for a long time until eventually the sky started to glow red as at dawn. in the east appeared the great sphere of th

flood of deucalion, the flood of manu, and the flood that destroyed the aztecs fourth sun, the biblical deluge was the end of a world age. a new age succeeded it: our own, populated by the descendants of noah. from the very beginning, however, it was understood that this age too would in due course come to a catastrophic end. as the old song puts it, god gave noah the rainbow sign; no more water, the fire next time. the scriptural source for this prophecy of world destruction is to be found in 2 peter 3: we must be careful to remember that during the last days there are bound to be people who will be scornful and [who will say, everything goes on as it has since it began at the creation. they are choosing to forget that there were heavens at the beginning, and that the earth was formed by

al account something like this: 1 plato, timaeus and critias, penguin classics, 1977, p. 36. 2 the bhagavata purana, motilal banardass, delhi, 1986, part i, pp. 59, 95. graham hancock fingerprints of the gods 467 the flames of the brahmastra-charged missiles mingled with each other and surrounded by fiery arrows they covered the earth, heaven and space between and increased the conflagration like the fire and the sun at the end of the world. all beings who were scorched by the brahmastras, and saw the terrible fire of their missiles, felt that it was the fire of pralaya [the cataclysm] that burns down the world.3 and what of the enola gay which carried the hiroshima bomb? how might our descendants remember that strange aircraft and the squadrons of others like it that swarmed through the s

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

value of this enochian phrase, i.e, the value of the 16 letters that are assigned to these squares, is 318. this is the value of the magick square of olap as explained later in enochian healing techniques. essentially, this means that these 16 squares all contain strong forces of healing and well-being. 41 general watchtower forces and characteristics thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with its ebb and flow! thine is the earth with its enduring stabiiity! the hermetic order of the golden dawn figure 13, appendix a, shows the major forces that cycle through the subquadrants of the four watchtowers. figure 14, appendix a, shows the major characteristics and astrological signs associated with the sixteen subquadrants of the watch

se your sword to perforan the appropriate banishing rituals of the pentagram and hexagram. the enochian pentagram and hexagram rituals are given later in this manual. step 2. enter your body of light. hold your wand before you. stand facing the watchtower of fire in the south. see fue radiate from your wand and say: behold, all the phantoms have vanished, arad i see that sacred and formless fire; the fire that llames and consumes the hidden depths of the universe, and i hear the voice of fire. trace the fire pentagram before you, and then trace a flaming red enochian letter k (k) within it. maintain this flaming letter and say, oip-teaa-pdoke (oh-ee-peh teh-ah-ah peh-doh-keh) in the names and letters of the great southern quadrangle, i invoke you, angels of the watchtower of the south. the

ater and air can be seen to act and react quickly together. the net result is the appearance of tremors or waves of ag tation throughout the atmosphere. the water and air appear to be acting together to create al l manner of forms. designs and patterns of intricate shapes and delicate pues will appear and then dissolve again. step 7. you will see the goddess isis in this reg an in her capacity as the fire of solidification. she is the power 129 behind the continual formation of shapes and colors in this square. the female sphinx here looks like a huge hawk with human arras and hands. the atmosphere of this square is charged with a strong feminine current. the net result is that the entice square vibrates with creative forces that sculpt and mold the elements into beautiful multa-colored de

te union. this is shown in the number 314 which is equal to ia-idon- toant meaniing "all powerful uniion. this mystical union is none other than the great work. also 314= 157x2 where 157 is the number for zorge which can mean love, friendship or kindness, and the number for batawah, the king of the watchtower of air. the formula of kal is expressed in its letters: the hierophantof taurus (a) with the fire of judgement (k) on his left and the chariot of cancer (l) on his right.in other words, it is the formula of consciousness acting through proper discrimination. the beast is the developing spiritual consciousness within you, the magician. this consciousness acts according to iits perceptions which change as spiritual iinsightgrows. kal is the way of white magick. it is 176 the process of

ritual development. the number 666 is equal to elzap-mika-lnnia which means "the way of the great beast" the word lnnia (beast) is 174 which is the number for olora which means "man" the number 666 is also equal to iakhoronzon which means "the truth of khoronzon" where khoronzon is the archdemon of the abyss. the exact nature of this formula is expressed by the letters themselves: your judgement (the fire of judgement/aeon) should 181 be couched in experience (temperance/art of sagittarius) in order to have true insight (hierophant in taurus. this formula expresses the scientific attitude of tempering judgment with actual experience in order to see things without prejudice. two sigils for kika from the watchtower of earth are: the letters veh, gon, veh, un are written: 182 the formula of t

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

air, a spectre and a devil. i have already affirmed on p. 132 a connexion between this u'utende heer ^nd wuotan, the god being linked with it in name 1 braunsehw. anz. 1760 no. 86, 35. praetorii weltbeschr. 1, 262-9. laus. monatss. 1797 p. 747. so far back as the anegenge 180^ 190 'w4 mit dm armen chiutleliu dazfiwcr liaben geschoufet, diu da ungetoufet an ir schulde scheuleut von hinne' but here the fire of purgatory is meant^ 2 ungerechte siebner, moser's patr. phant. 3, 309 'filrig marcher, will o wisps, in hebel's poem. mone's anz. 1835, 408. 1838, 223. westendorp p. 511. 3 yet there are some hrausende gcistcr (blustering spmts) that go singly too, as' jungfer eli' in the davert, deut. sag. no. 121. their name of' braus. g' is vouched for by plitt's nachr. von wetter p. 42. fueious hos

n the lake with all that was in it. a diver once on reaching the bottom of the lake, saw the ritter tils sitting at a stone table, old and hoary, with his wjdte heard grown through the table. in the harz the wild chase thunders past the eichelberg with its' hoho' and clamour of hounds. once when a carpenter had the courage to add to it his own' hoho' a black mass came tumbling down the chimney on the fire, scattering sparks and brands about the people's ears: a huge horse's thigh lay on the hearth, and the said carpenter was dead. the wild hunter rides a black headless horse, a hunting-whip in one hand and a bugle in the other; his face is set in his neck, and between the blasts he cries 'hoho hoho' before and behind go plenty of women, huntsmen and dogs. at times, they say, he shews himse

onese german sj the keenest sportsman will not venture on the track of game at the seasons just mentioned, for fear of the wild man and the ivood-ivife. no herdsman will drive cattle out, the flocks and herds are watered in the stable, children fetching the water in earthen vessels from the nearest spring. for the wood-wife the women spin a portion of hair (flax) on their distass, and throw it in the fire as a peace-off'ering to her (hormayr's tyrol 1, 141. the legend of the tvild hunt extends to the ardennes, and wolf in his niederl. sagen nos. 516-7 (con, p. 706) justly lays stress on the fact that the object hunted is usually the boar, that a woodcutter who had taken part in the hunt was a whole fortnight salting hoar's flesh; which reminds us of the hoar of the einheriar (pp. 318, 386

ruprecht and berhia appear at christmas; and, what is most decisive of all, wode in mecklenburg, like berhta in swabia, runs through the flax on the distaff, and wode, like ruprecht and niclas, apportions good or evil to infants^ so that dietrich von bern, like trusty eckhart, is entitled to appear in wuotan's, holda's, berhta's train, or to fill their place. then, in another connexion, dietrich the fire-breathing, painted superhuman, is in poems of the mid. age fetched away, on a spectral fire-spirting steed, to hell or to the wilderness, there to fight with reptiles till the jadgment- day (d. heldensage 38 40. this agrees with our altmark story of hackelberg (p. 922; and in the covcv^omidi hackel-herend, the second half seems plainly to have led to berend bernhart and dietrich-bern, as

llenged one of them to hold out his hand, that he might see if the inhabitants had any strength left. they handed him a boat-bar made redhot, which he crushed together, saying there was no great strength there (faye p. 17. a story in odman's bahuslan 153-4 has similar variations: a ship's crew, driven out of their course to an out-of-the-way coast, see a fire burning at night, and go on shore. by the fire sits only one old man, who asks a sailor' whence be ye' from hisingen in safve pastorate' zen ye thorsby too' ay, that i do' wot ye the whereabout of ulfveberg' ay, it's many a time i've passed it, going from gotheborg to marstrand by way of hisingen^ stand the great stones and harrows there yet nnremoved' ay, but one stone leans and is uke to fall' wot ye where glosshed-altar is, and whe

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

king vollmar, and they say the room he lived in is called vollmar s kammer to this day: a place at table had to be kept for him, and one in the stable for his horse; meats, oats and hay were consumed, but of horse or man you saw nothing but the shadow. once an inquisitive man having sprinkled ashes and peas to make him fall and to get sight of his footprints, he sprang upon him as he was lighting the fire, and chopped him up into pieces, which he stuck on a spit and roasted, but the head and legs he thought proper to boil. the dishes, when ready, were carried to vollmar s chamber, and one could hear them being consumed with cries of joy. after this, no more was heard 1 so a chemin de fees is spoken of in mem. celt. 4, 240, and a trollaskeid (curriculum gigantum) in laxd. saga 66. 2 witches

e pot is still there, let into the kitchen wall.1 the home-sprite s parting prophecy sounds particularly ancient, and the grim savagery of his wrath is heathen all over. sam. meiger says of the wolterkens: se vinden sik gemeinichlich in den hiiseren, dar ein god vorrad (store) van alien dingen is. dar scholen se sik bedensthaftigen (obsequious) anstellen, waschen in der koken up, boten viir (beet the fire, schiiren de vate, schrapen de perde im stalle, voderen dat quik, dat it vet und glat heriu. geit, theen (draw) water und dragent dem vehe (cattle) vor. men kan se des nachtes horen de ledderen edder treppen (or stairs) up und dal stigen, lachen, wen se den megeden efte knechte de decken aftheen (pull off, se richten to, houwen in, jegen (against) dat geste kamen scholen, 2 smiten de ware

yta sonum, ok solar syn/ fire is best for men, seem. 18b (as pindar says water is. in superst. b, 17, i under stand observatio pagana infoco of the flame on the hearth or in the oven: where a hearth-fire burns, no lightning strikes (sup. i, 126; when it crackles, there will be strife (322. 534. compare with this the norwegian exposition (p. 242; so long as a child is unbaptized, you must not let the fire out (sup. swed. 22, conf. kasta eld, tagi i elden (24-5. 54. 68. 107. the esthonians throw gifts into fire, as well as into water (sup. m, 11; to pacify the flame, they sacrifice a fowl to it (82. a distinction seems to have been made between friendly and malignant fires; among the former the greeks reckoned brimstone fire, as they call sulphur oelov, divine smoke (ii. 8, 135. od. 22, 481

uanto magis profana et usu polluta, fike-wobship. 603 tanto magis oppressura ignes. so, on valuables that have caught fire, people throw some article of clothing that has been worn next the skin, or else earth which has first been stamped on with thefoot. rupertus tuitiensis, de incendio oppidi tuitii (i.e. deutz, in 1128, relates that a white altar-cloth (corporale) was thrust into the middle of the fire, to stifle it, but the flame hurled back the cloth. the cloth remained uninjured, but had a red streak running through it. similar to this was the casting of clothes into the lake (p. 596-7. fire breaking out of the earth (iar&lt;5- eldr) is mentioned several times in icelandic sagas: in the even ing you see a great horrible man rowing to land in an iron boat, and digging under the st

ler, are sometimes carried away for fuel, sometimes laid by in safety, when the threefold chasing of the cattle through the flame hath been accomplished/ in the marburg records of inquiry, for 1605, it is ordered, that a new cartwheel with an unused a-xle be taken and worked round until it give fire, and with this a fire be lighted between the gates, and all the oxen driven through it; but before the fire be kindled, every citizen shall put his own fire clean out, and afterward fetch him fire again from the other.1 kuhn s markische sagen p. 369 informs us, that in many parts of the mark the custom prevails of making a nothfeuer on certain occa sions, and particularly when there is disease among swine. before sunrise two stakes of dry wood are dug into the ground amid solemn silence, and he

HAMIL THE ROSICRUCIAN SEER

do you see? allahbismillah255what do you see" all the while the smoke curled up faster and faster; presently the lad said "bismillah, i see ahorse-ahorseman-isee twohorsemen-iseethree-iseefour255five-six-isee seven horsemen, and the seventh is a sultan""hashe a flag" cried the magician."hehas three" answered the boy''tiswell" says the other "now halt" and with that he laid the stick right across the fire, and standing up, addressed the travellers in these words "name your name; be it of those that are upon the earth, or of those that are beneath it; be it frank, moor, turk, or indian, prince or beggar, living and breathing, or solved into the dust of adam, three thousand years ago; speak, and this boy shall behold and describe"'thefirst name waswilliamshakespear.themagician madecontributi

HANDBOOK OF EGYPTIAN MYTHOLOGY

mbol was a harpoon fixed to a block. the coffin texts mention pakhet the great who hunts by night as a lioness or a panther. her name means the one who scratches. the claw amulets worn by egyptian queens and princesses may evoke the protective might of this goddess. the lion-headed barque of pakhet provided an escort for the solar barque. like other feline deities, she could also take the form of the fire-spitting cobra who protected the sun god s heirs. unnamed lions, lionesses, panthers, and cats are shown on magical objects fighting the traditional enemies of the divine order (see, for example, figure 30. the images of lions and cats tearing out the throats of foreign captives may allude to the myth of the eye of ra being sent down in her lion form (sekhmet) to destroy the humans who ha

aughtering her own children. she was a more protective mother to the kings of deities, themes, and concepts 187 egypt, and in memphis she was worshipped as the consort of ptah and the mother of nefertem. in the pyramid texts, sekhmet was named as a parent of the king when he was reborn into the celestial afterlife. in the coffin texts, she was identified with the red crown of lower egypt and with the fire-spitting uraeus: the serpent who is upon her father. she was said to be the one who wields the knife on the night of the great battle between the forces of order and chaos. in new kingdom funerary literature, sekhmet often stands in the solar barque to defend ra from the apophis serpent. users of the book of the dead hoped to destroy their supernatural enemies as sekhmet the great would

HEAVEN HELL

nd that of the sky. it has already been said that a river flows from one end of the tuat to the other, and its existence can only be explained in one way. at a very early period of their history the egyptians believed that the sun-god passed over the sky, which they held to be a vast watery mass, in some kind of boat; the belief in the existence of such a boat was absolutely necessary, for unless the fire of the sun was protected from contact with the water of the sky, it would, they argued, be extinguished. so far back as the period when the pyramids of giza were built, the existence of two boats was assumed; in one, called matet, the sun-god sailed from the time he rose p. 95 until noon, and in the other, called sektet, he sailed from noon to sunset. when the conception of the existence

them being neith of the north, neith of the south, and the rare goddess artet (vol. i, p. 7. the direction in which afu-ra is moving is northwards, and we may glance at the beings who are on the banks of the river of the tuat. on the right hand are nine apes "which sing to ra as he entereth the tuat" nine gods and twelve goddesses, who sing praises unto ra, and twelve serpents, which belch forth the fire that gives light to lighten the god on his way (vol. i, pp. 12-15. on the left hand are nine apes "which open the gates to the great soul (i.e. afu-ra, twelve goddesses, who open the gates in the earth, twelve goddesses, who guide the god, and nine gods "who praise ra (vol. i, pp. 9-11. so soon as afu-ra has entered this division (arrit) he calls upon the gods to let him proceed, and he a

flight when they see the waters thereof, and when they smell the stench which is in it" now this description tells us at once that the lake of boiling water is no other than a collection of water which resembles that of the famous "asphaltitis lacus" or, which is described by diodorus siculus (ii. 48; xix. 98. the water of this lake is said to be very salt, and of an extremely noxious smell, and the fire which burns beneath the ground, and the stench of the bitumen render the inhabitants of the neighbouring country sickly and short-lived. the country round about is nevertheless well fitted for the cultivation of palms, wherever it is traversed by fresh water. it is quite clear that the author of the egyptian text cannot have borrowed his p. 129 description of the lake from later writers

r from the stream with their paddles on the spirits who dwell in this city (vol. i, pp. 189-191. in front of these are three deities, seated on baskets, and the god hetep-neteru-tuat; they accompany the boat of afu-ra, and it is their duty to provide food, or offerings, for the gods who are in the division. on the right of the path of the god are twelve uraei, who lighten the darkness by means of the fire which they pour out from their p. 157 mouths: they rest upon objects which suggest that they have received their places in this division because all the appointed funeral rites and ceremonies were duly performed for them (vol. i, p. 201. in front of these are the nine gods who represent the field-labourers in the tuat (vol. i, pp. 204, 205, and each holds a heavy stick, similar to that wh

him is the serpent set-heh, i.e, the everlasting set, his familiar and messenger (vol. i, p. 249. horus is watching and directing p. 178 the destruction of the bodies, souls, shadows, and heads of the enemies of ra, and of the damned who are in this division, which is taking place in five pits of fire. a lioness-headed goddess stands by the side of the first pit which contains the enemies of ra; the fire with which they are consumed is supplied by the goddess, who vomits it into one corner of the pit. the next four pits contain the bodies, souls, shades, and heads respectively, of the damned, the fire being supplied by the goddesses in charge. in the pit following are four beings who are immersed, head downwards, in the depths of its fires (vol. i, pp. 249-253. the texts which refer to th

HELENA BLAVATSKY NIGHTMARE TALES

er's faces, nor exchange one word during thewhole performance. at midnight, while the chosen delegates of the musical societies and the conservatory of paris unhitched thehorses, and dragged the carriage of the grand artist home in triumph, the two germans returned to theirmodest lodging, and it was a pitiful sight to see them. mournful and desperate, they placed themselves intheir usual seats at the fire-corner, and neither for a while opened his mouth "samuel" at last exclaimed franz, pale as death itself "samuel- it remains for us now but to die. doyou hear me. we are worthless! we were two madmen to have ever hoped that any one in this worldwould ever rival. him" the name of paganini stuck in his throat, as in utter despair he fell into his arm chair. the old professor's wrinkles sudde

eparated, and went to bed. on the following morning, when franz awoke, he was astonished not to see his old teacher in his usual placeto greet him. but he had greatly altered during the last few months, and he at first paid no attention to hisabsence, unusual as it was. he dressed and went into the adjoining-room, a little parlour where they had theirmeals, and which separated their two bedrooms. the fire had not been lighted since the embers had died outon the previous night, and no sign was anywhere visible of the professor's busy hand in his usualhousekeeping duties. greatly puzzled, but in no way dismayed, franz took his usual place at the corner of thenow cold fire-place, and fell into an aimless reverie. as he stretched himself in his old armchair, raising bothhis hands to clasp them

HELENA BLAVATSKY THE KEY TO THEOSOPHY

he notion that there ever was, in the mysteries of great and civilized peoples, such as the egyptians, greeks, or romans, anything but priestly imposture. even the rosicrucians were no better than half lunatics, half knaves. numerous books have been written on them; and tyros, who had hardly heard the name a few years before, sallied out as profound critics and gnostics on the subject of alchemy, the fire-philosophers, and mysticism in general. yet a long series of the hierophants of egypt, india, chaldea, and arabia are known, along with the greatest philosophers and sages of greece and the west, to have included under the designation of wisdom and divine science all knowledge, for they considered the base and origin of every art and science as essentially divine. plato regarded the myste

radiation of the former. both the human spirit (or the individuality, the reincarnating spiritual ego, and buddhi, the spiritual soul, are preexistent. but, while the former exists as a distinct entity, an individualization, the soul exists as preexisting breath, an unscient [lacking in knowledge] portion of an intelligent whole. both were originally formed from the eternal ocean of light; but as the fire-philosophers, the medieval theosophists, expressed it, there is a visible as well as invisible spirit in fire. they made a difference between the anima bruta and the anima divina. empedocles firmly believed all men and animals to possess two souls; and in aristotle we find that he calls one the reasoning soul,nous, and the other, the animal soul, psuche. according to these philosophers, t

the animal and vital soul, the personality, is the "branch" i am the true vine, and my father is the husbandman. every branch in me that beareth not fruit he taketh away as the branch cannot bear fruit of itself except it abide in the vine; no more can ye, except ye abide in me. i am the vine-ye are the branches. if a man abide not in me he is cast forth as a branch, and is withered and cast into the fire and burned. now we explain it in this way. disbelieving in the hellfire which theology discovers as underlying the threat to the branches, we say that the "husbandman" means atma, the symbol for the infinite, impersonal principle, while the vine stands for the spiritual soul, christos, and each "branch" represents a new incarnation. q. but what proofs have you to support such an arbitrary

nality" as it is the opposite of egoism or "selfishness" the characteristic par excellence of the latter. eidolon (gr) the same as that which we term the human phantom, the astral form. elementals (spirits of the elements) the creatures evolved in the four kingdoms, or elements-earth, air, fire, and water. they are called by the cabalists, gnomes (of the earth, sylphs (of the air, 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

genesis. for it is only owing to deliberate mistranslation that the hebrew word asdt was translated "angels" from the septuagint, while it means emanations, aeons, just as with the gnostics. indeed, in deuteronomy the word asdt or ashdt is translated as "fiery law" whilst the correct rendering of the passage should be "from his right went (not a fiery law, but) a fire according to law" viz, that the fire of one flame is imparted to and caught up by another-like as in a trail of inflammable substance. this is precisely emanation, as shown in isis unveiled. in evolution, as it is now beginning to be understood, there is supposed to be in all matter an impulse to take on a higher form-a supposition clearly expressed by manu and other hindu philosophers of the highest antiquity. the philosoph

HEPTAMERON

sh me, and i shall be whiter then snow. the benediction of perfumes. the god of abraham, god of isaac, god of jacob, bless here the creatures of these kindes, that they may fill up the power and vertue of their odours; so that neither the enemy, nor any false imagination, may be able to enter into them: through our lord jesus christ &c. then let them be sprinkled with holy water. the exorcisme of the fire upon which the perfumes are to be put. the fire which is to be used for suffumigations, is to be in a new vessel of earth or iron; and let it be exorcised after this manner. i exorcise thee, o thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasme from thee, that it shall not be able to do any hurt in any thing. then say, bless, o lord, th

HINE P OVEN READY CHAOS

spare liber cyber- charlie brewster metamagical themas- d. r. hofstadter tantra magick- mandrake of oxford impro- keith johnstone practical sigil magick secrets of the german sex-magicians- fra. u.d. chaos servitors: a user guide- phil hine the spirit of shamanism- roger walsh escape attempts- stan cohen& laurie taylor chaos- james gleick ssotbme- ramsay dukes azoetia- andrew d. chumbley stealing the fire from heaven- stephen mace by the same author: prime chaos available from chaos international publications bm sorcery, london wc1n 3xx, uk. price $20 including post& why and waste hundreds of dollars on on bogus 'astral' initiations and ridiculously overpriced correspondence courses? the hermetic order of the morning star presently doing business as the esoteric order of the golden dawn, o

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

the letters 53 rather too much, but their writings were soon suppressed or bought up, and are not to be had. if you were to try to put it into practise from what you know, you would find failure after failure in the details. there is the initial difficulty as to the furnaces. if you look into this part of the subject, you will see how difficult it is. all the old writers tell you "the regimen of the fire is the most important part" from my experience, i believe that without a personal preparation, it is in vain to attempt it. a friend of mine who is upon this line, was making experiments in a room next to that in which were his wife and children, and it did not succeed. he is also in communication with intelligences in or out of the flesh, and gets most extraordinary knowledge given him

HP LOVECRAFT A DARK LORE

crossed the pawcatuck and entered rhode island amidst the faery goldenness of a late spring afternoon his heart beat with quickened force, and the entry to providence along reservoir and elmwood avenues was a breathless and wonderful thing despite the depths of forbidden lore to which he had delved. at the high square where broad, weybosset, and empire streets join, he saw before and below him in the fire of sunset the pleasant, remembered houses and domes and steeples of the old town; and his head swam curiously as the vehicle rolled down to the terminal behind the biltmore, bringing into view the great dome and soft, roof-pierced greenery of the ancient hill across the river, and the tall colonial spire of the first baptist church limned pink in the magic evening against the fresh spring

hem in the grate. willett meanwhile had gone up to the dismantled laboratory and brought down a few odds and ends not included in the moving of the july before. they were in a covered basket, and mr. ward never saw what they were. then the doctor locked himself in the library once more, and by the clouds of smoke which rolled down past the windows from the chimney it was known that he had lighted the fire. later, after a great rustling of newspapers, that odd wrench and creaking were heard again; followed by a thumping which none of the eavesdroppers liked. thereafter two suppressed cries of willett's were heard, and hard upon these came a swishing rustle of indefinable hatefulness. finally the smoke that the wind beat down from the chimney grew very dark and acrid, and everyone wished tha

they sometimes kept certain especially repulsive characters out of sight when government and others from the outside world came to town. it would be of no use, my informant said, to ask the natives anything about the place. the only one who would talk was a very aged but normal looking man who lived at the poorhouse on the north rim of the town and spent his time walking about or lounging around the fire station. this hoary character, zadok allen, was 96 years old and somewhat touched in the head, besides being the town drunkard. he was a strange, furtive creature who constantly looked over his shoulder as if afraid of something, and when sober could not be persuaded to talk at all with strangers. he was, however, unable to resist any offer of his favorite poison; and once drunk would fur

i might be able to sift a nucleus of real history from the confused, extravagant outpouring i would probably extract with the aid of raw whiskey. i knew that i could not accost him then and there, for the firemen would surely notice and object. instead, i reflected, i would prepare by getting some bootleg liquor at a place where the grocery boy had told me it was plentiful. then i would loaf near the fire station in apparent casualness, and fall in with old zadok after he had started on one of his frequent rambles. the youth had said that he was very restless, seldom sitting around the station for more than an hour or two at a time. a quart bottle of whiskey was easily, though not cheaply, obtained in the rear of a dingy variety-store just off the square in eliot street the dirty-looking f

fs of the buildings in paine street and descend successfully to the ground level, i might perhaps dart through the courtyard and the adjacent or opposite building to washington or bates- or else emerge in paine and edge around southward into washington. in any case, i would aim to strike washington somehow and get quickly out of the town square region. my preference would be to avoid paine, since the fire station there might be open all night. as i thought of these things i looked out over the squalid sea of decaying roof below me, now brightened by the beams of a moon not much past full. on the right the black gash of the river-gorge clove the panorama; abandoned factories and railway station clinging barnacle-like to its sides. beyond it the rusted railway and the rowley road led off thr

HP LOVECRAFT BEYOND THE WALL OF SLEEP

n some mysterious blazing entity that shook and laughed and mocked at him. this vast, vague personality seemed to have done him a terrible wrong, and to kill it in triumphant revenge was his paramount desire. in order to reach it, he said, he would soar through abysses of emptiness, burning every obstacle that stood in his way. thus ran his discourse, until with the greatest suddenness he ceased. the fire of madness died from his eyes, and in dull wonder he looked at his questioners and asked why he was bound. dr. barnard unbuckled the leather harness and did not restore it till night, when he succeeded in persuading slater to don it of his own volition, for his own good. the man had now admitted that he sometimes talked queerly, though he knew not why. within a week two more attacks appea

HP LOVECRAFT THE CATS OF ULTHAR

at, if i do not survive this manuscript, my executors may put caution before audacity and see that it meets no other escthe cats of ulthar by h.p. lovecraft written 15 jun 1920 published november 1920 in the tryout, vol. 6, no. 11, p. 3-9. it is said that in ulthar, which lies beyond the river skai, no man may kill a cat; and this i can verily believe as i gaze upon him who sitteth purring before the fire. for the cat is cryptic, and close to strange things which men cannot see. he is the soul of antique aegyptus, and bearer of tales from forgotten cities in meroe and ophir. he is the kin of the jungle s lords, and heir to the secrets of hoary and sinister africa. the sphinx is his cousin, and he speaks her language; but he is more ancient than the sphinx, and remembers that which she hath

tle. old kranon again insisted that it was the dark folk who had taken them, since cats did not return alive from the cottage of the ancient man .and his wife. but all agreed on one thing: that the refusal of all the cats to eat their portions of meat or drink their saucers of milk was exceedingly curious. and for two whole days the sleek, lazy cats of ulthar would touch no food, but only doze by the fire or in the sun. it was fully a week before the villagers noticed that no lights were appearing at dusk in the windows of the cottage under the trees. then the lean nith remarked that no one had seen the old man or his wife since the night the cats were away. in another week the burgomaster decided to overcome his fears and call at the strangely silent dwelling as a matter of duty, though i

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

they sometimes kept certain especially respulsive characters out of sight when government and others from the outside world came to town. it would be of no use, my informant said, to ask the natives anything about the place. the only one who would talk was a very aged but normal looking man who lived at the poorhouse on the north rim of the town and spent his time walking about or lounging around the fire station. this hoary character, zadok allen, was 96 years old and somewhat touched in the head, besides being the town drunkard. he was a strange, furtive creature who constantly looked over his shoulder as if afraid of something, and when sober could not be persuaded to talk at all with strangers. he was, however, unable to resist any offer of his favorite poison; and once drunk would fur

i might be able to sift a nucleus of real history from the confused, extravagant outpouring i would probably extract with the aid of raw whiskey. i knew that i could not accost him then and there, for the firemen would surely notice and object. instead, i reflected, i would prepare by getting some bootleg liquor at a place where the grocery boy had told me it was plentiful. then i would loaf near the fire station in apparent casualness, and fall in with old zadok after he had started on one of his frequent rambles. the youth had said that he was very restless, seldom sitting around the station for more than an hour or two at a time. a quart bottle of whiskey was easily, though not cheaply, obtained in the rear of a dingy variety-store just off the square in eliot street the dirty-looking f

s of the buildings in paine street and descend successfully to the ground level, i might perhaps dart through the courtyard and the adjacent or opposite building. to washington or bates- or else emerge in paine and edge around southward into washington. in any case, i would aim to strike washington somehow and get quickly out of the town square region. my preference would be to avoid paine, since the fire station there might be open all night. as i thought of these things i looked out over the squalid sea of decaying roof below me, now brightened by the beams of a moon not much past full. on the right the black gash of the river-gorge clove the panorama; abandoned factories and railway station clinging barnacle-like to its sides. beyond it the rusted railway and the rowley road led off thr

HP LOVECRAFT THE TOMB

o the flames which sprang up from a stroke of lightning. of the midnight storm which destroyed this gloomy mansion, the older inhabitants of the region sometimes speak in hushed and uneasy voices; alluding to what they call `divine wrath' in a manner that in later years vaguely increased the always strong fascination which i had felt for the forest-darkened sepulcher. one man only had perished in the fire. when the last of the hydes was buried in this place of shade and stillness, the sad urnful of ashes had come from a distant land, to which the family had repaired when the mansion burned down. no one remains to lay flowers before the granite portal, and few care to brave the depressing shadows which seem to linger strangely about the water-worn stones. i shall never forget the afternoon

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ind without sound or language. and though the name it uttered was a dreaded and terrible one, randolph carter did not flinch in fear. instead, he spoke back, equally without sound or language, and made those obeisances which the hideous necronomicon had taught him to make. for this shape was nothing less than that which all the world has feared since lomar rose out of the sea, and the children of the fire mist came to earth to teach the elder lore to man. it was indeed the frightful guide and guardian of the gate 'umr at-tawil, the ancient one, which the scribe rendereth the prolonged of life. the guide knew, as he knew all things, of carter's quest and coming, and that this seeker of dreams and secrets stood before him unafraid. there was no horror or malignity in what he radiated, and ca

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

k like plain scribbling. 7. when you have completed the writing, fold the paper as small as possible, and burn it in the flame of a red, or orange-red candle, until it is reduced to an ash (you need a large red candle with a large base so that it can support the burning of this paper without falling to the table) 8. while the paper burns, chant this incantation three times: light the flame bright the fire red is the colour of desire 9. repeat the entire process every day or night for nine consecutive days. that's considered one spell. after that you use it as needed to reinforce. most witches save the ashes from all of their spells in a special little box. the box, because it's been used for years, develops magical properties of its own and can be used as a lucky talisman to bring good luc

INDUCTION CHARM AND THE INITIATION

ng the left-way road if you can, to communicate your intentions. you should have mastered the understandings given in this whole work; nothing written anywhere in this book should hold any sort of vagueness for you. you should have performed the rite of arriving, given later, if you can. there should really be no if you can- effort is always rewarded. open yourself, go simply; be aware, be clear. the fire of love that burns in your heart for the old ways and the land and the old powers is what draws you to this pact. you begin by making a compass round, as well and as perfectly as you can- for the initiation, it should, if possible, have at least one implement to each direction. you then invoke the witch-mother and witch- father, and, before you make the oath, you strip bare and put on new

INITIATION INTO HERMETICS

being red, magnetical fluid blue. the head region of the female is electrical, therefore red, the region of the genitals is magnetical, consequently blue. as for the male, it happens to be in inverted order. above the hermaphrodite there is a globe as a sign of the earth sphere, above which the magician is illustrated with the four elements. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a s

mastery of the elements having been chosen as the first act of initiation. in honor of this tradition i shall give my principal attention to the elements for, as you will see, the key to the elements is the panacea, 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 sh

fire. this element as well as all the others manifest their influence not only in our roughly material plane but also in everything created. the basic qualities of the fiery principle are heat and expansion. in the beginning of all things created therefore must have been fire and light, and in the bible we read: fiat lux there shall be light. the origin of the light, of course, is to be sought in the fire. each element and therefore that of fire, too, has two polarities, i.e, the active and the passive one, which means positive) and negative. plus will always signify the constructive, the creative, the productive sources whereas minus stands for all that is destructive or dissecting. there are always two basic qualities, which must be clearly distinguished in each element. religions have a

nd the watery principles, so that the principle of air will, in a certain way, establish the neutral equilibrium, acting as a medium between the active and the passive activities of water and of fire. through the interaction of the active and passive elements of fire and water the whole created life has become motion. in its mediatorship the principle of air has assumed the quality of warmth from the fire and that of humidity from the water. without these two qualities any life would be inconceivable. these two qualities will also grant two polarities to the airy principle, which means in the positive outcome the life-giving polarity, and in the negative aspect the destructive polarity. in addition to that let me say that the mentioned elements are not t be regarded as ordinary fire, water

ms, such as the kingdoms of nature, of animals and of human beings will be found in the following chapters. the main point is that the reader gets a general impression about the workshop and the effect of the elemental principles in the entire universe. 6. the light light is established on the principle of fire. light without fire is unconceivable and for this particular reason it is an aspect of the fire. each fiery element can be converted into light and the other way around. therefore light involves all the specific qualities such as shining, penetrating, expanding. the opposite of light is darkness, which has come out of the principle of water. darkness has the contrasting specific qualities of the light. without darkness, light would not only remain quite unrecognizable, but without d

INTERVIEW WITH ANDREW CHUMBLEY

reciate the unique and self- sustaining complex of the craft mythos in itself. the teachings of traditional craft utilise a cipher of luciferian antinomianism which renders cain and lilith, our blessed primogenitors, as the bearers of light from the ancient serpent. the overcoming of adam by lilith and the murder of abel by cain signify the transformation of the uninitiated condition or clay into the fire of magical knowledge. this is however the merest inkling of the breadth and depth of these matters. as a parting tale, it is worth speaking about another fascinating path of influence into traditional craft, namely that of gypsy beliefs. indeed, i recall once being told the tale of the uncooling nail by a romany fellow- on the night before christ s crucifixion, soldiers were sent out to h

ed for the deed. they approached jewish, greek, and roman smiths, but each refused once they had heard the nails were for jesus of nazareth s crucifixion. outside the city gates the soldiers found a romany smith. he didn t ask the need for the long nails so late at night; he just needed the money. the smith obliged and began making the nails, one by one. however, whilst heating the fourth nail in the fire, he asked who they were for. on learning they were for christ s crucifixion, the gypsy ceased his work abrup tly and fled. however, the fiery nail that had been in the forge never cooled down; it remained a glowing spike of blood-red flame. and, so it is said, the uncooling nowl will follow the descendants of the romany smith wherever they go. it is held that the romany smith was himself

INVOCATION OF THE ADVERSARY

it be! aotinvocation of the adversary by akhtya seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick esse

IRISH WITCHCRAFT AND DEMONOLOGY

se; and she said she saw nothing, neither did she speak, and if she did, it was she knew not what. but the next day she confess'd it was a spirit, and her familiar, in the shape of a greyhound "he further saith, that he and mr. edward perry and others for trial of her took a tile off the prison, went to the place where the witch lay, and carried it to the house where the maid lived, and put it in the fire until it was red-hot, and then dripped some of the maid's water upon it, and the witch was then grievously tormented, and when the water consumed she was well again "edward perry being likewise sworn, deposeth, that he, mr. greatrix, and mr. blackwall went to the maid, and mr. greatrix and he had read of a way to p. 119 discover a witch, which he would practise. and so they sent for the w

t a cross-road, went his own way. immediately after parting with the spectre there arose a mighty wind "and withal he heard very hideous screeches and noises, to his great amazement. at last he heard the cocks crow, to his great comfort; he alighted off his horse, and falling to prayer desired god's assistance, and so got safe home" the following night the ghost appeared again to him as he sat by the fire, and thereupon declared to him the reason for its appearance, and the errand upon which it wished to send him. it bade him go to eleanor walsh, its widow, who was now married to one davis, and say to her that it was the will of her late husband that their son david should be righted in the matter of a lease which the father had bequeathed to him, but of which the step-father had unjustly

lly makes mention of the fact that one of the guilty persons had been previously tried and condemned in ireland for the crime of witchcraft. four women and one man were strangled and burnt at paisley for having attempted to kill by magic sir george maxwell of pollock. they had formed a wax image of him, into which the devil himself had stuck the necessary pins; it was then turned on a spit before the fire, the entire band repeating in unison the name of him whose death they desired to compass. amongst the women was "one bessie weir, who was hanged up the last of the four (one that had been taken p. 148 before in ireland and was condemned to the fyre for malifice before; and when the hangman there was about to cast her over the gallows, the devill takes her away from them out of their sight

ne occasion an irish witch or wise woman was the means of having a scotch girl delated by the kirk for using charms at hallow-eve apparently for the purpose of discovering who her future husband should be. she confessed that "at the instigation of an old woman from ireland she brought in a pint of water from a well which brides and burials pass over, and dipt her shirt into it, and hung it before the fire; that she either dreamed, or else there came something and turned about the chair on which her shirt was, but she could not well see what it was" her sentence was a rebuke before the congregation; considering the state of scotland at that period it must be admitted she escaped very well. 1 p. 200 we now come to the last instance of witches being tried and convicted in ireland -as offender

stretched on the floor as dead. they immediately burst p. 227 in the door, and found that the wife and son were actually dead, and the sorceress and margaret lee nearly so. the latter soon afterwards expired; mary butters was thrown out on a dung-heap, and a restorative administered to her in the shape of a few hearty kicks, which had the desired effect. the house had a sulphureous smell, and on the fire was a large pot in which were milk, needles, pins, and crooked nails. at the inquest held at carnmoney on the 19th of august, the jurors stated that the three victims had come by their deaths from suffocation, owing to mary butters having made use of some noxious ingredients, after the manner of a charm, to recover a sick cow. she was brought up at the assizes, but was discharged by procl

ISIS UNVEILED

the contest for the throne, in 51 b. c, between cleopatra and her brother dionysius ptolemy, the bruchioo, which contained over seven hundred thousand rolls, all bound in wood and fire-proof parchment, was undergoing repairs, and a great number of uie original manuscripts, considered among the most precious, and whidb were not duphcated, were stored away in the house of one of the librarians. as the fire which consumed the rest was but the result of accident, no precautions had been taken at the time. but they add that several hours passed between the burning of the fleet, set on fire by caesar's order, and the moment when the first buildings situated near the harbor caught fire in their turn; and that all the librarians, aided by several hundred slaves attached to the museum' succeeded i

emki had estauished the akaandrian libniy and encoura^ the writen by thtilr kbcnliticfl, m that the greek language becsone tlie deposit ot all the sciences (mttorg <4 armawi. thwefore the greater part of the literature included in the 700,000 ndumes' of the alesandrian library was due to india and her nckt digitizec by google 38 i8ss dnteiled patra) was brought back to the half-ruined city, after the fire had devoured the glory of the world; and when she saw the mount^ns of books or rolls covering the half-consumed steps of the eatrada; and when she perceived that the inside was gone and the indestructible covers alone remained, she wept in rage and fury, and cursed the meanness of her fathers who had grudged the cost of the real pergamos for the inside as well aa the outside of the precio

n attracted, had a prophetic vision disclosed to him that the only friend that had been left to him, his" mother, sister, benefactor" would soon become an unrecognisable mass of flesh and blood, pounded to jelly, under the blows of the club of peter the reader that her youthful, innocent body would be cut to pieces "the flesh scraped from the bones" by oyster-shells, and the rest of her cost into the fire by order of the same bishop cyril he knew so well cyril, the canonized saint* there has never been a religion in the annals of the world with such a bloody record as christianity. all the rest, including the traditional fierce fights of the 'chosen people' with their next of kin, the idolatrous tribes of israel, pale before the murderous fanaticism of the alleged fol- lowers of christ! ev

ther of the redeemer of tbe world, to the bishop, ciagy, and the other futhfol of meaaiiia aendeth health and beuedictiou from kerwds and muii "whoeaa ye have been mindful of eatabliabing the wonhip of me; now this it to let you know that by so doing ye have found great favor in my n^t. i have a long time reflected with pain upon your city, which ii exposed to mudi danger from its con- tiguity to the fire of etna, and 1 hare often had words about it with my ton, for he waa vexed with you because erf your guilty neglect cj my wonhip, so that be would not care a pin about my int^^xssion. now, however, that you have oome to your senses, and have happily begun to wonb^ me, he haa confemd upon me the ri^t to become your eva-lmting protectreit; but, at the same time, i warn you to mind what you

, in the name of the tetra- grammafam, the lord; he commandi thee, by the angel and the lion" angel of darkness, obey, and run away with this hoty [eurdaed] wattr. eagle in cfaaiu, obey thia aign, and retreat bdon the breath. moving aerpent, crawl at my feet, or be tortured by titii toured fire, and ev^kirate before this holy incense. let wato' return to water itbe elemental spirit of waterji let the fire bom, and the air drculate; let the earth return to earth by the tirtue o( the pentagram, which i* the homing star, and in the name of the tetiagnmmaton which is tiaced in the cen- ter of tt ciwm cf lighl anun" it is unnecessary to try the patience of the reader any longer, althou^ we might multiply examples. it must not be forgotten that we have quoted from the latest revision of the ritu

JASMUHEEN THE FOOD OF GODS

ennis ball sized tumor that now blocked his stomach entrance and intruded into his esophagus. no, i m happy and calm, was his reply. a new adventure we both said at once, and giggled like a couple of kids. are you nervous? i asked. no, i ll see them all your mother, and paul and nina. and your mum and sister too. yes, he grinned. scared? i asked and then said, it s really just letting go. only of the fire, he responded. and i realized he didn t mean the brimstone type as hell just wasn t part of his agenda. ok, i promise. what? he asked. to check there are no eyelids fluttering before we send you into the crematorium fire. we laughed again and said in unison: deal. i saw the nurse from the corner of my eyes. perhaps she thought it all a little strange, yet we d been preparing for this time

be used to direct light through the grids as in the work of the geomancers and the dimensional biofield science technicians and it is kriya- yoga that sustains the bio-shield devices. kriya-yoga also feeds our chakras and their associated meridians. agni-yoga is often practiced by rebirthers and those who utilize the power of the elements as agni-yoga works with the element of fire which ignites the fire within as the origin of universal creation. agni-yoga allows us to draw a stream of nourishment through the central sun via our lower tan tien, or sacral chakra, and it is this ability that differentiates us from the solar feeders. agni-yoga connects us with lord helios, the intelligence that controls the light dispersion through the sun. divine nutrition: the madonna frequency& the food

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

peror. notes. 11 it was set over a certain gate there, and elaborately enclosed and shut out from the air. this lamp, as appeared from the date attached to it, was lighted soon after christ was crucified. it was found burning as in fact it had done for five hundred years by the soldiers of cosroes, king of persia; by whom, at this strange discovery and plunder, the oil was taken out and cast into the fire. as it is reported, this wild act occasioned such a plague as brought death upon numbers of the forces of cosroes, sufficiently punished for their sacreligious mischief. at the demolition of our monastaries here in england, there was found in the monument which was supposed to be that of constantius chlorus, father to the great constantine, a burning lamp, which was thought to have contin

mortals seems always to have been in brightness and great glory, whether he was angry and in displeasure, or benign and kind. these appearances are often mentioned in scripture. when god appeared on mount sinai, it is said, the lord descended upon it in fire (exodus xix. 18. and when moses repeats the history of this to the children of israel, he says, the lord spake unto you out of the midst of the fire (deuteronomy iv. 12. so it was when the angel of the lord appeared to moses in a flame of fire out of the midst of the bush: the bush burned with fire, and the bush was not consumed (exodus iii. 3. the appearances of the angel of god s presence, or that divine person who represented god, were always in brightness; or, in other words, the shechinah was always surrounded with glory. this se

ng of aaron (leviticus ix. 24; and so it did the sacrifice of gideon, both the flesh and the unleavened cakes (judges vi. 21. when david built an altar unto the lord, and offered burnt -offerings and peace-offerings, and called upon the lord, he answered him from heaven by fire, upon the altar of burnt-offerings (1 chronicles xxi. 26. the same thing happened at the dedication of solomon s temple: the fire came down from heaven, and consumed the burnt-offering and the sacrifices, and the glory of the lord filled the house (2 chronicles vii. i. and much about a hundred years afterwards, when elijah made that extraordinary sacrifice in proof that baal was no god, the fire of the lord fell and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water tha

y, fire. from the assyrians, or chaldeans, or persians, this worship was propagated southward among the egyptians, and westward among the greeks; and by them it was brought into italy. the greeks were wont to meet together to worship in their prytamia, and there they consulted for the public good; and there was a constant fire kept upon the altar, which was dignified by the name of vesta by some. the fire itself was properly vesta; and so ovid: nec te aliud vestam, quam vivam intelligere flammam. 56 the rosicrucians. the prytaneia were the atria of the temples, wherein a fire was kept that was never suffered to go out. on the change in architectural forms from the pyramidal (or the horizontal) to the obeliscar (or the upright, or vertical, the flames were transferred from the altars, or cu

h the symbolism that there is in the living light, which is the last exalted show of fluent or of inflamed brilliant matter, passing off beyond into the unknown and unseen world of celestial light (or occult fire, to which all the forms of things tend, and in which even idea itself passes from recognition as meaning, and evolves spiring up, as all flame does, to escape and to wing away. vesta, or the fire, was worshipped in circular temples, which were the images, or the miniatures, of the temple of the world, with its dome, or cope, of stars. it was in the atria of the temples, and in the presence of and before the above-mentioned lights, that the forms of ceremonial worship were always observed. it is certain that vesta was worshipped at troy; and neas brought her into italy: manibus vit

JESSUP MK THE CASE FOR THE UFO

of wounds or injuries on any of the bodies. suffocation? jammed "freeze" somebodyslippedup on this one must have been a "jammed"-freezer to kill all. otherwise, the "sparks" would not have got hit so hard. after a quick conference, the would-be rescuers decided to put a tow line onto the unlucky vessel and take her into port. but at that very moment smoke and flames belched froth from no. 4 hold. the fire was immediately so hot and so widespread that it was impossible to subdue. telepathic, eh? the boarding parties hurriedly abandoned the doomed vessel and returned to the safety of their own ships. moments later there was a terrific explosion on the ourang medan and the ship seemed to leap into the air. then it settled back and quietly slid beneath the waters. from that day to this, no one

ng? to report it. his majesty ordered..4) has been examined..5) as to all which is written in the papyrus rolls of the house of life his majesty was meditating upon what happened. now, after some days had passed over those things, lo! they were more numerous than "anything" they were shining in the sky more than the sun to the limits of the four supports of heaven..6) powerful was the position of the fire circles. the army of the king looked on and his majesty was in the midst of it. it was after supper. thereupon they (the fire circles) went up higher directed to the south. fishes and volatiles fell down from the sky (it was) a marvel never occurred since the foundation of this land. caused his majesty to brought incense to pacify the hearth..9 (to write) what happened in the ook of the h

book preserved in the mysterious institution called house of life (of which sir alan gardner has written, that i am actually deeply investigating. in it, magic rites were performed and a special group of scribes was trained. two things have to be noticed: it left after a foul odor and it was not making any noise. it measures one rod, i.e. 100 cubit. as a cubit is about 20.6 inches we might judge the fire circle was large and long, about fifty meters. during their second appearance they were very numerous and shining, and fishes and volatiles fell down from the sky. and their movements through the sky, from north to south, was regular, and, more than that, powerful! therefore the king thought that the best thing to do was to pacify the hearth of ammon ra, lord of the thrones of the two lan

K AMBER THE BASICS OF MAGICK

seems to fit our thought processes well. what really matters is that the model of the magician be understood and programmed, and thus that the model and the cosmological system do correspond. review questions 1) contrast subjective with objective. 2) what is a 'model? 3) explain the task of the magician. book list eric berne, games people play. fritjof capra, the tao of physics. carlos castaneda, the fire from within. arthur koestler, the roots of coincidence. john c. lilly, simulations of god. alan watts, the book (on the taboo against knowing who you are* magick 3- the four worlds* the ancients described man as mind, body, and soul. psychologists of the twentieth century added the subconscious to that deffinition. this produces a four-fold classification. the universe is also divided int

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

(g304, akkadian kakkabu la ba.u erestless star f. as the planet is quite bright, names like mulnin.si4 (g318) ebright lord f and dnin.dar.a (g319) elord of brightness f have been used for mars. mul2babbar ebright star f sounds very much like jupiter. appellations mulmakru and mul.i.pa ered star f refer to the red color of 28 the planet. there is not much separating red color from fire, so one of the fire gods dgibil was connected to mars. gibil (akkadian girra/u) is a sumerian fire god; his primary function contributed to his secondary roles being the patron of magic and smithing. the name of this god can be written as dgi..bar, dbil.gi, dgi.bil, dgiri, in emesal (sumerian women fs talk) also dmu.bar.ra. in horoscopes, mars is consistently an or mul2an, read as albatanu, not anu because d

KETAB E SIYAH

ould be dead, stay! but those who would live follow me as i follow satan who has seen the way to new glories beyond the blind darkness of this eternal death of ours. follow and live, this i say. but to those who would stay, know this, i will return to this place and see it consumed in flame that my brother's new empire might rise from its ashes and embers just as new life is born from death after the fire's ravages and my wrath is hotter than flame. it shall consume you lovers of death and i shall rejoice in that destruction" and the host of my brothers paid heed to the speech of moloch, 46 some cursing his words as treachery and reviling him who spoke them, some bemoaned his speech and mourned his passing from their number, but others looked up, bright with new purpose and understanding a

be dead, stay! but those who would live follow me as i follow satan who has seen the way to new glories beyond the blind darkness of this eternal death of ours. follow and live, this i say. but to those who would stay, know this, i will return to this place and see it consumed in flame that my brother's new empire might rise from its ashes and embers 107 just as new life is born from death after the fire's ravages and my wrath is hotter than flame. it shall consume you lovers of death and i shall rejoice in that destruction" and the host of my brothers paid heed to the speech of moloch, some cursing his words as treachery and reviling him who spoke them, some bemoaned his speech and mourned his passing from their number, but others looked up, bright with new purpose and understanding and

you as my consort would you have me kneel to you as queen? there is surely but one monarch to whom i shall kneel and that is the king that rule both heaven and earth. his warnings do avail me well against you. yet i do love you yet, despite such perfidy as you now plot against me. what power has man against such love as this for even heaven's hand might not break such bonds as these 186 or quench the fire that consumes my limbs with its fierce intensity and heat. is this yet some sorcery of your, woman, that does ensnare me and make me regret the words that i have spoken in honesty and righteousness? do you not see, woman, that your wiles avail you not and perceive the trick you work against me? i shall not take this fruit from you for you are most treacherous and have taught me well, desp

rums of the yet distant foes to the walls of shurupuk. now lamech marched also at the column's head and, perceiving in the east the flags upon the towers that made fast the walls of shurupuk, he urged his army to new speeds, eager to plunder that bright city. now as the embattled walls of the city appeared to his eyes as he stood at the euphrates' western bank he paused to read in the patterns of the fire's smoke the portent for the battle that he was to fight. 219 within the shifting fumes that rose one rune alone was seen 'calamity' dissatisfied with such an augur he doused the flame and, as he made to rekindle the fire in which he read, his army gave up a great shout of dismay as the battalions of shurupuk marshalled on the farther shore. to every spear of his that pointed eastward twen

hael used going from earth to heaven and returning therefrom to earth once more the sun did set and rise upon noah's prayers. as the red light of dawn awakened noah and his people from their sleep, hunger ravened at their bellies for they had not consumed meat since they had first gone from the city. yet but within their midst sat the angel, first appearing to noah, michael, with an antelope upon the fire. the famished men and women gathered to him then and he cut for each some part of meat and nourished once more their frames made weak by their fasting. once michael had been made certain that his vassals were newly strengthened he went with noah from the greater party and sat with him within some cave, hidden upon the mountainside near to the desert where his sons remained to school him i

KNOWLEDGE LECTURE FIVE

llar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all its aspects. let him contemplate the symbol of the planet venus until he realises the universal love which would express itself in perfect service to all mankind and which embraces nature both visible and invisible. let him identify himself with the powers of fire, consecrating himself wholly until the burnt sacrifice is consummated and the christ is conceived by the spiri

KNOWLEDGE LECTURE FOUR

it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. meditation number four let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meaning

KNOWLEDGE LECTURE TWO

essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolized and attributed: kerub of air man aquarius kerub of fire lion leo kerub of eart

LAITMAN M THE KABBALAH EXPERIENCE

ls both pleasure and shame, because by receiving we become opposite to the creator. the presence of the giver makes the receiver feel shame, and that shame stops us from enjoyment. when we receive, we feel we must c o n c e p t s i n k a b b a l a h 371 give something back to the giver, to equalize with the giver so as not to feel as if we are only receiving. the sensation of shame is also called the fire of hell. there is nothing worse than the sensation of shame because it completely and directly destroys the one thing that we possess: our ego. the creator purposely paired receiving with shame. he could have avoided it, but the phenomenon of shame was created specifically for us so we could learn to receive from him, to delight without shame. that is why we, as creatures (the will to enj

LAITMAN M THE PATH OF KABBALAH

on earth, the evolution of the creatures and man s unique role in it. kabbalah renders a complete and fundamental knowledge of the world. the goal of the kabbalists is to bring as many people as possible into kabbalah, because if humanity continues to follow erroneous and experimental roads, and keeps fumbling in the dark, it is headed toward horrendous disasters. when a child puts its finger in the fire he cries bitterly in pain. he or she immediately feels that this is something that should not be done. but in the end the burning heals. by the same token, it is not necessary that we burn our planet in order to understand that it was not worthwhile to put our finger in the fire. humanity was created in such a way that it would come to know the kabbalah as a science and not through experi

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

evolution. the four pendant flower-chains symbolized the holy four who reside at shamballa- the spiritual king and his three pupil-assistants, the sole representatives on earth of the lords of the flame who came down long ago from venus to hasten the evolution of mankind. the crossed palm-leaves between them typified the four devarajas, the principal agents through whom the decrees of the sons of the fire-mist are carried out. 180. the three bands of lilies which are arranged to hide the junction of the chapiter with the pillar were taken to represent the initiates of the three stages of the egyptian mysteries. the buds of the upper row, pointing upwards, typified the initiates of the mysteries of isis, who were full of aspiration, reaching upwards and in that way raising the general avera

enant sovereign grand commander of the co-masonic order, the very illustrious bro. annie besant has also dealt with them at length in the ancient wisdom. 508. the candidate arrives at the third portal, near the pedestal of the w.s.w, who is its guardian. there, facing east, he is introduced to the elementals of the air, who guard the right side of the portal, and facing west, to the elementals of the fire, who guard its left side. 509. desirelessness is the quality which can pass him through the allurements of this region, so that once more he gives to the elementals what he carries that belongs to them, and passes on, their friend, to whom they will be ever ready to lend their treasures, because they know him as a brother of light who will not keep them for himself, but will use them well

at least, the aims of the craft have always been noble and uplifting. note, for example, the following statements: 566. the real object of freemasonry may be summed up in these words: to efface from among men the prejudices of caste, the conventional distinctions of colour, origin, opinion, nationality; to annihilate fanaticism and superstition, extirpate national discord, and with it extinguish the fire-brand of war; in a word- to arrive, by free and pacific progress, at one formula and model of eternal and universal right, according to which each individual human being shall be free to develop every faculty with which he may be endowed, and to concur heartily and with the fullness of his strength in the bestowment of happiness upon all, and thus to make of the whole human race one famil

le of feet in diameter. on each of those was the name of one of the great archangels. these were the altars of the nine orders of angels, and that which now we represent under the name of the archangel michael was the central point of the nine. below on the floor round each of these was a kind of shallow trough in which during the ceremony incense was burning all the time. i am not quite sure how the fire was kept up, for in the egyptian mysteries they had means of producing exceedingly bright light and intense heat which were quite different from ours- probably something we have not yet discovered. they had thus a thin veil of incense rising round each of these little altars. 839. the altar in the centre of the lodge was peculiar, and requires a little explanation. it was built on the sam

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ight forward. as for the likeness of their faces, they four had the face of a man, and the face of a lion on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. as for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. now as i beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. the appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. when they went, they we

future life, p. 48- footnote- and that it had been caught in a tamarisk tree, which had so grown around the chest that nothing of it was to be seen; and furthermore that the king of the country, amazed at its unusual size, had cut the tree down and made of it a pillar to support the roof of his palace. isis went to byblos and became nurse to one of the king s sons. each night she put the child in the fire to consume his mortal parts, changing herself into a swallow, and bemoaning the loss of her husband. but the queen happened to see her child in flames and cried out in fear, thereby depriving him of the immortality which would otherwise have been conferred upon him. the goddess revealed herself and begged for the pillar which supported the roof. this was granted to her, and she took the c

of their religious service and worship was carried on out of doors. various remarkable isolated peaks of rock were regarded as sacred to the great mother, and the king and his people went out to one or other of these on certain days in each month, and chanted prayers and praises. a fire was lit, and each person wove a sort of crown of leaves for himself, wore it for awhile, and then threw it into the fire as an offering to the mother-god. each of these peaks had also a special yearly festival, much like a pardon in brittany- a kind of semi-religious village fair, to which people came from all parts of the island to picnic in the open air for two or three days, and enjoyed themselves hugely. in one case a great old tree of enormous size and unusually perfect shape was regarded as sacred to

already mentioned who, like isis amongst the egyptians and demeter amongst the later greeks, symbolized the creative power and fostering care of mother-nature. connected with her worship was the sacred tree, depicted in so many presentations of minoan shrines, while the deity herself was associated with the dove, the lion, the fish and the snake, typifying her dominion over air, earth, water and the fire within the earth. 230. as i have written above, the most sacred symbol in minoan worship was the double axe or labrys. this, mounted on a stone column, is found in the shrines of ancient crete, and when depicted on any object or building invariably denotes its sacred character (see plate i, 1 and plate iv, 1, following p. 50) 231. it was always an emblem of the most high god, and is in re

resents the spinal column with its seven centres or chakras. when a candidate had been initiated, he was often described as one who had been touched with the thyrsus, showing that it was not a mere emblem, but had also a practical use. it also indicated the spinal cord, ending in the medulla, while the serpents were symbolical of the two channels called in eastern terminology ida and pingala; and the fire enclosed within it was the serpent-fire which in sanskrit is called kundalini. it was laid by the hierophant against the back of the candidate, and thus used as a strong magnetic instrument in order to awaken the forces latent within him, and to free the astral body from the physical, so that the candidate might pass in full consciousness to the higher planes. to help him in the efforts t

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

warning about the wages of sin to infernal jokes. it is even common to allude to hell as the hot place. the most general source of this notion appears to be the intersection between observations of volcanic activity and the widespread practice of burying the dead. it is only a short step to associate the afterlife with residence in a volcanolike realm. in western culture, the immediate source of the fire and brimstone image (brimstone is an antique word for sulfur) is the book of revelation. in the revised standard version, the relevant passage reads: but as for the cowardly, the faithless, the polluted, as for murderers, fornicators, sorcerers, idolaters, and all liars, their lot shall be in flight 91 the lake that burns with fire and sulphur (rev. 21:9. this vision of a fiery lake seems

is in the context of this conversation that, at arjuna s request, krishna reveals his divine form a form that includes the frightening aspect of the divinity that destroys the world at the end of time: when i see thy vast form, reaching the sky, burning with many colors, with wide open mouths, with vast flaming eyes, my heart shakes in terror: my power is gone and gone is my peace, o vishnu! like the fire at the end of time which burns all in the last day, i see thy vast mouths and thy terrible teeth .the flames of thy mouths devour all the worlds. thy glory fills the whole universe. but how terrible thy splendors burn .who art thou in this form of terror (11:25 25, 30 31) krishna replies that he is all-powerful time, which consumes all things, and that he is about to manifest this aspect

the ancient vedic rite of horse sacrifice) as the source of this doomsday fire. in a well-known mythological episode, shiva, in a moment of anger, slew kama, god of desire, with a fiery blast from his third eye. once set in motion, however, this fire could not be 118 humor stopped, and threatened to destroy the three worlds before the appointed time of the apocalypse. brahma therefore transformed the fire into a fire-breathing mare. the mare s fire, which is inextinguishable, is held in check until the endtime by her residence at the bottom of the ocean. while consuming the three worlds of hindu cosmology, first with fire and then with water, shiva dances the tandava dance in his familiar form as nataraja, lord of the dance. in the words of the kurma purana: when all the gods are consumed

f time when human possibilities and potential have been exhausted. the day of resurrection (referred to as qiyama, the return, or ba th, awakening, which constitutes one of the essential beliefs of the islamic faith, is believed by some to last thousands of years. on this day the souls, rejoined with their bodies, will be assigned eternal life either in paradise (literally the garden) or in hell (the fire, depending on their merits. although the figure of the madhi is more central to shiite islam, it is a popular belief among many sunni muslims that a righteous leader (a madhi or rightly guided one) will reign for a brief period in the last days.he will be followed by an imposter messiah (parallel to the christian notion of an antichrist) who will attempt to lead the world astray. finally

e negative and aggressive than the satan of job, it is not until the book of zechariah that satan starts to become truly sinister. then he showed me joshua the high priest standing before the angel of the lord, and satan standing at his right hand to accuse him. and the lord said to satan, the lord rebuke you, o satan! the lord who has chosen jerusalem rebuke you! is not this a brand plucked from the fire (zech. 3:1 2) here satan is still performing his older role as accuser, but now god is moved to anger by satan s activity. zechariah lived during the time when the persians had defeated the babylonians and returned the jews to palestine from babylonia. seeking to make them allies, the persians even gave the repatriated jews money to rebuild the temple. the persians were zoroastrians, whos

LIBER 141

tory of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret of the v: the mystery of the rose and cross; and the one law do what thou wilt. 6. the secret of the lesser degrees: the cycle of existence- ex nihil nihil fit. 7. the secret of these things reverenced: the sun, the moon, the phallus, the tree, the ancestor, the fire, the lion, the snake, and the mountain [of these is discourse in our epistle de natura deorum] xxi valediction now therefore all is said, most holy, most illuminated, most illustrious and most dear brother. in the name of the secret master hail and fare well. given from the throne of ireland iona and all the britains this day of jupiter an x sol in 0 libra 35'21" luna in sagittarius 28'6"

LIBER 777

d inspirer of scripture, god the healer of plagues 9 diana (as[[terminus, jupiter] god the holy ghost (as incubus) 1010 ceres ecclesia xsti, the virgin mary 11 jupiter[[juno, olus] matthew 12 mercury sardis 13 diana laodicea 14 venus thyatira 15 mars, minerva [the disciples are too indefinite] 16 venus[[hymen. 17 castor and pollux [janus[[hymen. 18 mercury[[lares and penates. 19 venus (repressing the fire of vulcan. 20 [attis, ceres, adonis[[vesta, flora. 21 jupiter [pluto] philadelphia 22 vulcan[[venus, nemesis. 23 neptune[[rhea] john, jesus as hanged man 24 mars[[mors. 25 diana (as archer[[iris. 26 pan, vesta, bacchus. 27 mars pergamos 28 juno[ olus. 29 neptune. 30 apollo[[ops] smyrna 31 vulcan, pluto mark 32 saturn[[terminus, astr a] ephesus 32 bis ceres luke 31 bis [liber[[bacchus] the

untress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis. 31 bis. table vi (continued) 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems

thout articulation. table of correspondences 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attributions of various things are to be found in burton s arabian nights, in the tale of abn al-husn and his slave-girl tawaddud. col. cxxxiii. the symbolic forms and divination meanings of these cards can be

LIBER ALEPH

qabalah, to wit, the formula of the tetragrammaton. firstly, the effect of the operation of yod and h is not vau only, but with vau appeareth also a new h, as a by-product, and she is mysterious, being at once the flower of the three others, and their poison. now by the operation of vau upon that h is no new creation, but the daughter is set upon the throne of her mother, and by this is rekindled the fire of yod, which, consuming that virgin, doth not add a fifth person, but balanceth and perfecteth all. for his shin, that is the holy spirit, pervadeth these, and is immanent. thus in three operations is the pentagram formulated. but in the figure of that star these operations are not indicated, for the five lines of force connect not according to any of them; but five new operations are ma

ks not one leadeth to the crown, because tetragrammaton hath his root only in chokmah. so therefore the formula of the rosy cross availeth no more in the highest. now then in the pentagram are two lines that invoke spirit, though they lead not thereunto, and they are the works of h with h, and of yod with vau. of these twain the former is a work magical of the nature of music, and it draweth down the fire of the higher by seduction or bewitchment. and the latter is a work opposite thereunto, whose effect forumlateth itself by direct creation in the sphere of its purpose and intent. but there remain yet two of the eight works, namely, the straight aspiration of the chiah or creator in thee to the crown, and the surrender of the nephesh or animal soul to the possession thereof; and these be

ect of illusion, neither confusing the planes, nor confounding the stars, nor denying the laws of their reaction, yet with eagle.s vision beholding the one sun of the true nature of the whole. verily, his is the truth, and unto it did also dionysus and tahuti and sri krishna set the seal of their witness. cleanse herefore thine heart, o my son, in the waters of the great sea, and enkindle it with the fire of the holy ghost. for his is his peculiar work of sanctification. n the book of wisdom or folly 121 dp de virgine beata (of the bless d virgin) nderstand then well this mystery of universal godliness; for it is the naked beauty of the virgin of the world. lo! since the end is perfection, as i have already shewn unto thee, and since also every event is inexorably and ineluctably interwove

, to arrange and to adjust all things that exist in their proper sphere, but not to create or to transcend. therefore in all practical matters is she of might and of wit to produce an effect consonant with her mood. and her symbol is water, that seeketh the level, whether for wrath, eating away the mountains (yet even in this making smooth the plains) or for love, in fecundity of earth. but it is the fire of man that hath heaved up those mountains, in huge turmoil. man them maketh mischief and trouble by his violence, be his will convenient to his environment, or antipathetic; but woman disturbeth by manipulation, adroit or sinister as her mood may be of order or of disorder. for any man to meddle in her affair is folly, for he comprehendeth not quiet; so also for her to emulate him in his

r it is mine especial gift, and hath radiance of the light of my wisdom, and flameth, being the blood of my love of thee and of mankind. also, it is the word of my will, the charter of the liberty of my soul, and thine, and that of every man, and every woman; for we are stars. o my son, for many days was i silent, until thou wast fearful lest thou hadst, by ignorance or by inadvertance, enkindled the fire of my wrath. but i spake not, because i knew in my wisdom that thou must pass a certain ordeal of thine initiation by thine own virtue. for this cause i held aloof; but in my love i made a beginning of this letter, beholding thy triumph beforehand; and with prescience, divining thy next need, that is to say, this book of the words of my wisdom. b the book of wisdom or folly 205 zf de natu

LIBER ARARITA

gs! farther and farther into the never-ended expansion of the abyss. 1. the great goddess that bendeth over the universe is my mistress; i am the winged globe at her heart. 2. i contract ever as she ever expandeth. 3. at the end it is all one. 4. our loves have brought to birth the father and creator of all things. 5. he hath established the elements, the athyr, the air, the water, the earth, and the fire. 6. he hath established the wanderings stars in their courses. 7. he hath ploughed with the seven stars of his plough, that the seven might move indeed, yet ever point to the unchanging one. 8. he hath established the eight belts, wherewith he hath girdled the globes. 9. he hath established the trinity of triads in all things, forcing fire into fire, and ordering all things in the stable

om. 11. yet the father also boweth unto the power of the star 418 and thereby 12 liber dcccxiii vel ararita 12. in his subtlety he expandeth it all into twelve rays of the crown. 13. and these twelve rays are one. 13 vii a 0. then in the might of the lion did i formulate unto myself that holy and formless fire, cdq, which darteth and flasheth through the depths of the universe. 1. at the touch of the fire qadosh the earth melted into a liquor clear as water. 2. at the touch of the fire qadosh the water smoked into a lucid air. 3. at the touch of the fire qadosh the air ignited, and became fire. 4. at the touch of the fire qadosh, o lord, the fire dissipated into space. 5. at the touch of the fire qadosh, o lord, the space resolved itself into a profundity of mind. 6. at the touch of the fi

smoked into a lucid air. 3. at the touch of the fire qadosh the air ignited, and became fire. 4. at the touch of the fire qadosh, o lord, the fire dissipated into space. 5. at the touch of the fire qadosh, o lord, the space resolved itself into a profundity of mind. 6. at the touch of the fire qadosh the mind of the father was broken up into the brilliance of our lord the sun. 7. at the touch of the fire qadosh the brilliance of our lord was absorbed in the naught of our lady of the body of the milk of the stars. 8. then only was the fire qadosh extinguished, when the enterer was driven back from the threshold, 9. and the lord of silence was established upon the lotus flower. 10. then was accomplished all that which was to be accomplished. 14 liber dcccxiii vel ararita 11. and all and one

LIBER ARCANORUM

of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 15. then the lord khem arose, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20

LIBER CCC KHABS AM PEKHT

xx iii:23-26. but this is not to our immediate purpose in this epistle. note, pray thee, the instruction in the 38th and 39th verses of the third chapter of the book of the law. it must be quoted in full .so that thy light is in me; and its red flame is as a sword in my hand to push thy order. that is, the god himself is aflame with the light of the beast, and will himself push the order, through the fire (perhaps meaning the genius) of the beast .there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written) as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra, and of ahathoor. i am thy theban, o mentu, the prophet ankh-f-na-khonsu! 1 [al iii. 4-9] 2 [st

of these enemies, wood, which is both the effect and cause of that excess of water, and compel it to fight for him against the other. what then maketh he? why, he taketh unto himself iron of mars, an axe and a saw and a wedge and a knife, and he divideth wood therewith against himself, hewing him into many small pieces, so that he hath no longer any strength against his will. good; then taketh he the fire of our father the sun, and setteth it directly in battle array against that water by his army of wood that he hath conquered and drilled, building it up into a phalanx like unto a cone, that is the noblest of all solid figures, being the image of the holy phallus itself, and combined in himself the right line and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the h

h he; and the fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he strengthened wood against fire by impregnating him with much of his own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then therefore what must the magician do? he must first expel utterly water from wood by an invocation of the fire of the sun our father. that is to say, without the inspiration of the most high and holy one even we ourselves could do nothing at all. then, son, beginneth the khabs am pekht 9 magician to set his fire to the little dry wood, and that enkindleth the wood of middle size, and when that blazeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. n

set his fire to the little dry wood, and that enkindleth the wood of middle size, and when that blazeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. now, son, hearken unto this our reproof, and lend the ear of thine understanding unto the parable of this magick. we have for the whole beginning of our work, praise be eternally unto his holy name, the fire of our father the sun. the inspiration is ours, and ours is the law of thelema that shall set the world ablaze. and we have many small dry sticks, that kindle quickly and burn through quickly, leaving the larger wood unlit. and the great logs, the masses of humanity, are always with us. but our edged need is of those middle fagots that on the one hand are readily kindled by the small wood

LIBER CHANOKH

ada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the bala

LIBER CORDIS CINCTI SERPENTE

and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, 24 liber lxv nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou

LIBER CXCVII STORY OF SIR PALAMEDES

to his side. then do the sportful city folk about his lonely stance abide: making their holiday, they joke the melancholy ass: they throw their clattering coppers in his poke. so day and night they come and go, but never comes the questing beast, nor doth that laughing people know how agony.s unleavening yeast stirs palamede. anon they tire, and follow an egyptian priest who boasts him master of the fire to draw down lightning, and invoke the gods upon a sandal pyre, and bring up devils in the smoke. sir palamede is all alone, wrapped in his misery like a cloak, sir palamedes, the saracen knight 47 despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-ri

LIBER CXX

, and giveth the 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "i am armed! i am armed! i am strong! i am strong (he goes to the west, where dwell the undines "with my wand i drive back the dwellers of water (to the south, where are salamanders "let the dwellers of fire cower before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of

LIBER DCLXXI VEL PYRAMIDOS

in their bodies, bounding the beyond. thou in the light and in the night art one, above their moving might! he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: 2 liber dclxxi the lustral water! smite thy flood through me.lymph, marrow and blood! anointing the wounds, say: the fire informing! let the oil balance, assain, assoil! the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. hail, asi! pace the path, bind on the girdle of the starry one! sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the

snare were surely infinite. the passing of the second pylon (stagger and fall back to earth. suit action to words) asar! who clutches at my throat? who pins me down? who stabs my heart? i am unfit to pass within this pylon of the hall of maat (rubric as before) the lustral water! let thy flood cleanse me.lymph, marrow, and blood! the scourge, the dagger and the chain purge body, breast and brain! the fire informing! let the oil balance, assain, assoil! still, in corpse-position: for i am come with all this pain to ask admission to the shrine. i know not why. i ask in vain unless it be that i am thine. i am mentu his truth-telling brother, who was master of thebes from my birth. o heart of me! heart of my mother! o heart that i had upon earth! stand not thou up against me, a witness! oppose

e west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane (etc, to .art one, above their moving might) he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: the lustral water! smite thy flood (etc) anointing the wounds, say: the fire informing! let the oil (etc) the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. banishing spiral dance: vel pyramidos 13 now let mine hands unloose the sweet and shining girdle of nuit! the adorations and the word. sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we

LIBER DOMINI

hese evolutionary dead-ends meet their justice. 37. cursed be all who deny my will, they can only win at the cost of their own purpose. comment: the fulfilment of mankind is in the path of satan, denial of this is a denial of one s true nature. 38. i am satan. i am the lord of the earth and the air. i am the master of power and will. my truth will never cease and my reality cannot be denied. i am the fire which burns all, the flame eternal. none can resist me. comment: the power of satan is the highest metacausal power we are aware of- it should be treated with reverence and respeevliber- svb figvra dxxxvi v a a publication in class b imprimatur: n. fra. a a 1 within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are upheld..i.r.q

LIBER LIBERI VEL LAPIDIS LAZULI

re as life to a new aon; no god has read the whole. 8. but thou and i, o god, have written it page by page. 9. ours is the elevenfold reading of the elevenfold word. 10. these seven letters together make seven diverse words; each word is divine, and seven sentences are hidden therein. 11. thou art the word, o my darling, my lord, my master! 28 liber liberi vel lapidis lazuli 12. o come to me, mix the fire and the water, all shall dissolve. 13. i await thee in sleeping, in waking. i invoke thee no more; for thou art in me, o thou who hast made me a beautiful instrument tuned to thy rapture. 14. yet art thou ever apart, even as i. 15. i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue wa

LIBER LVII

should be useful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th athyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.75 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici.76 400. useful only as a finality o

and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire .the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalini, the female magical soul. note 7 as the meetingplace of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, q.v. 888. the grand

LIBER LXVII THE SWORD OF SONG

d. d. ambrosii magi hortis rosarum 79 pearls, big and round like the breasts of a sea-nymph; and they gleamed round like moons. she held in leash the four beasts, but he strode boldly to her, and kissed her full on the lips. wherefore she signed and fell back a space, and he pressed on. now at the end of the darkness a fire glowed: she would have hindered him: clung she to his neck and wept. but the fire grew and the light dazzled her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast th

teway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast that the dead rose all from their tombs, and our father among them .now away. he cried .i would look upon the sun. and with that the fire hissed like a myriad of serpents and went out suddenly. it was a green sward golden with buttercups; and in his way lay a high wall. before it were two children, and with obscene gestures they embraced, and laughed aloud, with filthy words and acts unspeakable. over all of which stood the sun calm and radiant, and was glad to be. now, think ye well, was our father perplexed; and he knew n

LIBER MMCMXI NOTE ON GENESIS

six central letters are obtained; and we read hta\yh, which signifies \yh, swollen, extended, or expanded; and hence thou (i.e, god, ateh, the all) in extension. but by metathesis of these six letters is obtained tma hyh .truth was. as if affirming solemnly the presence in the creation of the supernal truth. now let us take the first and last letters of the verse and .cast into the midst thereof the fire of the sun..i.e, w (6 .the seal of creation .and we have wb, an egg. where we see the whole universe enclosed in the cosmic egg of hindu and egyptian mythology: and the formulation of the sphere of the universe (or magical mirror in man. as it were the egg of the black swan of time, the kala hamsa, the triune a m u, or word of power or of seb, the bird of life, whose will was heard in the

LIBER SAMEKH

ymptoms of distress should such arise [see long note on next page] see equinox i (8, p. 22. liber samekh svb figvra dccc 28 [follows second footnote from previous page] the oracles of zoroaster utter this:31 gand when, by often invoking, all the phantasms are vanished, thou shalt see that holy and formless fire which darts and flashes through all the depths of the universe: hear thou the voice of the fire! h ga similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with

f matter, and the dark threshold, before the faces of the things that dwell in the abodes of night, spring into sight demons dog-faced, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame that hath no name; the fire that darts and flashes, writhes and creeps snake-wise in royal robe, wound round that vanished glory of the globe, unto that sky beyond the starry deeps, beyond the toils of time.then formulate in thine own mind, luminous, concentrate, the lion of the light, a child that stands on the vast shoulders of the steed of god: or winged, or shooting flying shafts, or shod with the flame-sandals

with his own hand upon a plate of gold the holy sevenfold table,42 or the holy twelvefold table,43 or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censer. now he shall pray thrice daily, about sunset, and at midnight, and at sunrise. and if he be able, he shall pray also four times between sunrise and sunset. the prayer shall last for the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shal

er shall stand. liber viii 43 moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate according to his fancy and imagination, that shall be informed by beauty. and on the first day of the twelfth week he shall enter the chamber at sunrise, and he shall make his prayer, having first burnt the conjuration that he had made upon the vellum in the fire of the lamp. then, at his prayer, shall the chamber be filled with a light insufferable for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be rapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of t

LIBER STELLAE RUBEAE

ng forward the victim. 22. also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great fire and a devouring. 28. also he shall smite the altar with his scourge, and blood shall flow therefrom. 29. also he shall have made roses bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing

LIBER V VEL REGULI

akening at the dawn of the aon, as aiwaz uttered the word of the law of thelema. so also shall he who invoketh often behold the formless fire,14 with trembling and bewilderment; but if he prolong his meditation, he shall resolve it into coherent and intelligible symbols, and he shall hear the articulate utterance of that fire, interpret the thunder thereof as a still small voice in his heart. and the fire shall reveal to his eyes his own image in its own true glory; and it shall speak in his ears the mystery that is his own right name. 20 liber v vel reguli this then in the virtue of the magick of the beast 666, and the canon of its proper usage; to destroy the tendency to discriminate between any two things in theory, and in practice to pierce the veils of every sanctuary, pressing forwar

LIBER VII

e with his own hand upon the plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover, he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censor. now he shall pray thrice daily, about sunset, and at midnight, and at sunrise. and if he be able, he shall pray also four times between sunrise and sunset. the prayer shall last for the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shal

of the censor shall stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate it according to his fancy and imagination, that shall be informed by beauty. and on the first day of the twelfth week he shall enter the chamber at sunrise, and he shall make his prayer, having first burnt the conjuration that he had made upon the vellum in the fire of the lamp. then, at his prayer, shall the chamber be filled with light insufferable for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be wrapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of th

LIBER XLIV THE MASS OF THE PHOENIX

burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3.5 5 5 5 5.3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me from midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here

l: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me from midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen. he puts the first cake on the fire of the thurible. liber xliv 2 i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis,1 and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign.2 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i staunch the blood; the wafer soaks it up, an

LIBER XV CHYMICAL JOUSTING OF PERARDUA

nar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lion, even as the whole regimen that in the end he accomplished is in the form of a lion. thus then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted. he slayeth sir lionel the warder of the marches. so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it p

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

t, and the vessels in which it stood hlaut-bowls, and the hlaut-twigs were made like an aspergillum [a brush used to sprinkle holy water in catholic liturgy. with it one was to redden the pedestal together with the walls of the temple inside and out and also to sprinkle it on the people, while the meat of the slaughtered animals was to be cooked for people to enjoy. a tankard was to be carried to the fire, and the one who made the banquet and was the chieftain should bless the tankard and all the sacrificial meat and should first toast odin.that should be drunk for victory and for the kingdom of his king.and after that a toast to njord and frey for peace and prosperity. then people were eager to drink the bragafull [chieftain fs toast] next. people also drank a toast to their kinsmen who h

she dismounted, odin called to four berserks to look after the horse, and they could not hold it unless they killed it. then hyrrokkin went to the prow of the ship and shot it forward at the first try so that sparks leapt out of the runners and all the lands shook. h thor was enraged and would have killed her had the gods not pleaded for amnesty for her. thor kicked a little dwarf named lit into the fire, and nanna died of grief and was put on the pyre with baldr. the ring draupnir and baldr fs horse were also burned with him. the vengeance sequence comprises two parts. the first, regarding which snorri is silent in gylfaginning, is told in voluspa: gbaldr fs brother was/ quickly born/ that son of odin/ killed when he was one night old. h in skaldskaparmal, snorri reports that kennings fo

further reading: a. g. van hamel fs gthe game of the gods h appeared in arkiv for nordisk filologi 50 (1934: 218.242. on hnefatafl, see appendix d of the saga of king heidrek the wise, translated and with introduction, notes, and appendices by christopher tolkien (london: t. nelson, 1960. garm dog, gbest of hounds h according to grimnismal, stanza 44. the stanza is recited by odin as he hangs in the fire at the home of king geirrod toward the end of the poem and just before he begins the recitation of his names that culminates in an epiphany. stanza 44 has a list of things that are best in the mythological world: yggdrasil of trees, skidbladnir of ships, odin of asir, sleipnir of horses, bilrost of bridges, bragi of skalds, habrok of hawks, and, finally, garm of hounds. in this company we

ll the king, and this quickly comes to pass. despite the mostly mundane content of the riddles themselves, the story fits the type of the contest of wisdom, several of which involve odin in the mythology. vafthrudnismal is the closest analogue, not just for the final question but also because the giant has wagered his head on the contest. in grimnismal geirrod, the human king who fastened odin in the fire and has been listening to his ecstatic wisdom performance, falls onto his sword at the end of the story and is thus killed. both human kings suffer ignominious deaths. references and further reading: jan de vries, gom eddaens visdomsdigtning, h arkiv for nordisk filologi 50 (1934: 1.19, treats the gestumblindi story in association with eddic wisdom poetry. an analysis of the story itself

re frigg and odin, and when odin boasts that his foster son is a king while frigg fs is getting children on a giantess in a cave, frigg counters that geirrod is stingy with food.a false accusation.and the couple make a bet. frigg sends fulla to geirrod to warn him of the impending visit of a man with magic powers, and when odin arrives, calling himself grimnir (masked-one, geirrod puts grimnir in the fire. geirrod fs son agnar offers him a drink, and as the flames lick higher the masked one speaks. the first three stanzas relate to the frame story: he has been eight nights in the fire and is grateful for the sustenance from agnar, who will become a king. with stanza 4 he begins a series of visions of the dwellings of the gods, thor at thrudheim, ull at y ldalir, frey at alfheim, and so for

LUCIFERIAN SORCERY

urish their shades in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path, from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, the sheet of burial shall we be wrapped in, to guide us from the ancient burial of egypt and the waking in the dream of the desert and forest through the art of magick shall we all be elevated towards the light. lucifer is the light bringer of humanity; he is the spirit force of fire

forest through the art of magick shall we all be elevated towards the light. lucifer is the light bringer of humanity; he is the spirit force of fire and light. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation t

is the night-hunt and dream conclave known as the witches sabbath, the meeting of the souls of magickians at the crossroads, an area of which is universal in spirit meetings, from the pathal craft to the luciferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame. it was this energy, essence of spirit that who is known as lucifer shone brightly above all others. he held the light of the sabbat to those who would whisper the oaths in the dawn. shaitan the opposer is the gateway of the current of magical initiation, thus holding the double aspects of light and shadow. it is thr

ng, and it is when we become just as lucifer, who is the spirit of the air whom resides upon the astral plane. below lucifer is the puzzle of the black one, being baphomet. baphomet, being the god form of sorcerers and magickians of chaos and witches sabbat currents, is the model of union. consider lilith, the witch queen of the sabbat and of lillitu, the succubus and vampire phantoms and samael, the fire djinn which is considered the same as asmodeus, their infernal union is the manifestation and birth of baphomet. thus the horned one brings the wisdom of the earth (asmodeus-samael) and the spirit (lilith, thus baphomet is the initiator of becoming and self-deification. the magician must be implored to work accordingly, and without fail, for the manifestation of his and her own alphabet o

writing the names in arabic, and then reassembling them in a fashion which will only resemble the original meaning. enflame thyself in invocation, by focusing on the sigils themselves, through an act such as the death posture, is one able to quickly encrypt the meaning of the sigil in the subconscious. if one seeks the communion, contact and initiation into the witches sabbat mysteries, envision the fire behind each spirit and call them, welcome them into your mind, the vast arcana of previous incarnations. aware, you shall emerge now as a god or goddess, they shall remain immortal through you as you. belief is negated by exhaustion and thus the sigil and its seed will be planted. asmodeus ashmodai brings the hidden eye, which does not bleed when looked into which a laughing child devours

LUCIFERIAN SORCERY AND SET TYPHON

of the crossroads, it is the seven rayed star which initiates and the eight ray which comes the initiator of magick, set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by the ancient manichaean cult, which was inspired by zoroastrianism but called heretics. these elements of the prince of darkne

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

ourish their shades in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, through the art of magick shall we all be elevated towards the light. the luciferian witchcraft tradition in relation to one particular group of individuals announces a specific development of the cunning craft and darker, more hidden elements of the left hand path. coven nachttoter

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

sses to test the veracity of their evidence. the druidic tiara, or anguinum, its front embossed with a number of points to represent the sun's rays, indicated that the priest was a personification of the rising sun. on the front of his belt the arch-druid wore the liath meisicith- a magic brooch, or buckle in the center of which was a large white stone. to this was attributed the power of drawing the fire of the gods down from heaven at the priest's command this specially cut stone was a burning glass, by which the sun's rays were concentrated to light the altar fires. the druids also had other symbolic implements, such as the peculiarly shaped golden sickle with which they cut the mistletoe from the oak, and the cornan, or scepter, in the form of a crescent, symbolic of the sixth day of t

solar energy, for his resurrection was accomplished with the assistance of apollo. the resurrection of bacchus signifies merely the extraction or disentanglement of the various parts of the bacchic constitution from the titanic constitution of the world. this is symbolized by the smoke or soot rising from the burned bodies of the titans. the soul is symbolized by smoke because it is extracted by the fire of the mysteries. smoke signifies the ascension of the soul, far evolution is the process of the soul rising, like smoke, from the divinely consumed material mass. at me time the bacchic rites were of a high order, but later they became much degraded. the bacchanalia, or orgies of bacchus, are famous in literature. p. 32 passed through two gates. the first led downward into the lower worl

s, and the last about women. one of the greatest tragedies of the philosophic world was the loss of nearly all of the forty-two books of hermes mentioned in the foregoing. these books disappeared during the burning of alexandria, for the romans--and later the christians--realized that until these books were eliminated they could never bring the egyptians into subjection. the volumes which escaped the fire were buried in the desert and their location is now known to only a few initiates of the secret schools. the book of thoth while hermes still walked the earth with men, he entrusted to his chosen successors the sacred book of thoth. this work contained the secret processes by which the regeneration of humanity was to be accomplished and also served as the key to his other writings. nothin

bis--especially its head and beak--should prove illuminating. p. 39 the light was the form of the spiritual universe and that the swirling darkness which had engulfed it represented material substance. then out of the imprisoned light a mysterious and holy word came forth and took its stand upon the smoking waters. this word--the voice of the light--rose out of the darkness as a great pillar, and the fire and the air followed after it, but the earth and the water remained unmoved below. thus the waters of light were divided from the waters of darkness, and from the waters of light were formed the worlds above and from the waters of darkness were formed the worlds below. the earth and the water next mingled, becoming inseparable, and the spiritual word which is called reason moved upon thei

mystery. that which in you sees and hears is not of the earth, but is the word of god incarnate. so it is said that divine light dwells in the midst of mortal darkness, and ignorance cannot divide them. the union of the word and the mind produces that mystery which is called life. as the darkness without you is divided against itself, so the darkness within you is likewise divided. the light and the fire which rise are the divine man, ascending in the path of the word, and that which fails to ascend is the mortal man, which may not partake of immortality. learn deeply of the mind and its mystery, for therein lies the secret of immortality" the dragon again revealed its form to hermes, and for a long time the two looked steadfastly one upon the other, eye to eye, so that hermes trembled be

MASTERING WITCHCRAFT

f a small pocket direction-finding compass. as you trace the circle, use your witchly imagination to visualize that blue witch fire blasting down your athame blade, like an oxyacetylene blowtorch, leaving a line of flickering violet-coloured flames in its wake. listen to them hiss and crackle; you are surrounding yourself with a circle of magical light! if you want to memorize the right colour of the fire, try igniting a few drops of methylated spirits or brandy in a saucer (careful though) and observing the resultant flame. having drawn your first circle, you must now repeat the operation, shortening your cord by moving your athame six inches down it to the second knot, the four-foot one, giving you a circle with an eightfoot diameter. repeat the operation a third and final time, using th

ts dried hyssop 1 part dried valerian 1 part dried sage 1/2 part dried fennel 1/2 part to these herbs, add half again as much cooking or table salt. when you wish to bathe, after tying up a handful of your mixture in a small muslin or cheesecloth bag, cast it into the water chanting such words as you use for your water consecrations, or the following: so therefore he who would govern the works of the fire must first asperge with water of the loud, resounding sea. failing this combination of herbs, you may use either hyssop and salt or sweet balm and salt to almost equal effect. finally, here is a list of other magical protective herbs to be used either singly or in combination in your rituals and sachets: holda (elderberry (berries or flowers to be gathered at midsummer) madwort (alyssum)

wildfire, elf fire or living fire. this is a flame produced either by friction of wood on wood or from the flame of a taper lit by the rays of the sun, concentrated by a burning glass or concave mirror. however, many witches nowadays simply use matches, going on the assumption that the main thing to avoid is the use of metal, as would have been the case in the old days of tinder-boxes and flints. the fire seen to be resident in nonmetallic substances or the sun is what is required so now you have your coven assembled, the circle drawn the balefire laid out but not lit, and finally all metals including your witch jewels removed from the area. now, exactly at midnight, the hour of greatest darkness, extinguish all lamps or lights in the vicinity. if the sabbat is performed indoors, turn out

darkness, extinguish all lamps or lights in the vicinity. if the sabbat is performed indoors, turn out all the lights in the rest of the house. you stand at the end of the old season; the elemental tides are about to change, the old quarter gives place to the new and the wheel of life is turning another quadrant. you are about to invoke the descent of a new influx of power to renew and regenerate the fire of your body corporate, the coven entity. the coven members should remain silently standing, kneeling, or sitting in a circle facing inwards, clasping hands. the magister must pass to the east of the circle and bow down nine times eastward. an unlit taper should now be placed in his right hand by the summoner, and he must slowly and powerfully chant a solar invocation such as the followin

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

d be he who will take the name of god in vain, and who will employ for evil purposes the knowledge and good wherewith he hath enriched us. i command thee, my son, to carefully engrave in thy memory all that i say unto thee, in order that it may never leave thee. if thou dost not intend to use for a good purpose the secrets which i here teach thee, l command thee rather to cast this testament into the fire, than to abuse the power thou wilt have of constraining the spirits, for i warn thee that the beneficial angels, wearied and fatigued by thine illicit demands, would to thy sorrow execute the commands of god, as well as to that of all such who, with evil intent, would abuse those secrets which he hath given and revealed unto me. think not, however, o my, son, that it would not be permitte

d 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 orations which thou wilt find in book ii. when the master shall have arrived at the place appointed, together with his disciples, he having lighted the flame of the fire, and having exorcised it afresh as is laid down in the second book, shall light the candle and place it in the lantern, which one of the disciples is to hold ever in his hand to light the master at his work. now the master of the art, every time that he shall have occasion for some particular purpose to speak with the spirits, must endeavor to form certain circles which shall differ somew

that they contain; thou who hast vivified all things by the breath of thy mouth, i praise thee, i bless thee, i adore thee, and i glorify thee. be thou propitious unto me who am but a miserable sinner, and despise me not; save me and succor me, even me the work of thine hands. i conjure and entreat thee by thy holy name to banish from my spirit the darkness of ignorance, and to enlighten ne with the fire of thy wisdom; take away from me all evil desires, and let not my speech be as that of the foolish. o thou, god the living one, whose glory, honour, and kingdom shall extend unto the ages of the ages. amen. the key of solomon page 24 chapter v. prayer and conjurations. prayer. o lord god, holy father, almighty and merciful one, who hast created all things, who knowest all things and can d

efore hast thou caused us to come hither from the infernal abodes? then shall the exorcist, or master of magical art, with an assured air and a grave and imperious voice, order and command him to be tranquil, to keep the rest of his attendants peaceable, and to impose silence upon them. let him, also, renew his fumigations, and offer large quantities of incense, which he should at once place upon the fire, in order to appease the spirits as he hath promised them. he should then cover the pentacles, and he will see wonderful things, which it is impossible to relate, touching worldly matters and all sciences. this being finished, let the master uncover the pentacles, and demand all that he shall wish from the king of the spirits, and if there are one or two spirits only, it will be the same;

pinionated and disobedient, and unwilling to obey; in this case their names should be written on virgin paper, which he should soil and fill with mud, dust, or clay. then he shall kindle a fire with dry rue, upon which he shall put powdered asafoetida, and other things of evil book one page 37 odour; after which let him put the aforesaid names, written on parchment or virgin parchment paper, upon the fire, saying: the conjuration of the fire i conjure thee, o creature of fire, by him who removeth the earth, and maketh it tremble, that thou burn and torment these spirits, so that they may feel it intensely, and that they may be burned eternally by thee. this being said, thou shalt cast the aforesaid paper into the fire, saying: the curse be ye accursed, damned, and eternally reproved; and b

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

tection alone, especially on this journey. let the master as he goeth sprinkle the path with the water and hyssop of the art, while each of his disciples shall repeat in a low voice the prayer which we have enjoined for the days of fasting and preparation. furthermore, let the master appoint his disciples to carry the things necessary for the art. book two page 97 the first shall bear the censer, the fire, and the incense. the second; the book, the paper, the pens, the ink, and the various perfumes. the third; the knife, and the sickle. the master; the staff, and the wand. but if there be more disciples present, the master shall distribute the things for each to carry, according to their number. when they shall have arrived at the place, and all things being disposed in their proper order

reasing in light. dip therein also the white hilt, upon the which thou shalt have engraved the characters shown. afterwards perfume it with the perfumes of the art. with this knife thou mayest perform all the necessary operations of the art, except the circles. but if it seemeth unto thee too troublesome to make a similar knife, have one made in the same fashion; and thou shalt place it thrice in the fire until it becometh red-hot, and each time thou shalt immerse it in the aforesaid blood and juice, fasten thereunto the white hilt having engraved thereon the aforesaid characters, and upon the hilt thou shalt write with the pen of art, commencing from the point and going towards the hilt, these names agla, on, as shown in figure 61. afterwards thou shalt perfume and sprinkle it, and shalt

place them aside in a piece of silk as in other cases, or in a box destined for the purpose, so that thou mayest have them ready prepared for use when necessary. when thou wishest to use the incense, thou shalt kindle a fire of fresh incense, in an incense burner, and the incense being lighted thou shalt say over it as follows, before putting the spices beside the incense burner: the exorcism of the fire. i exorcise thee, o creature of fire, by him through whom all things have been made, so that every kind of phantasm may retire from thee, and be unable to harm or deceive in any way, through the invocation of the most high creator of all. amen. the key of solomon page 106 bless, o lord all-powerful, and all-merciful, this creature of fire, so that being blessed by thee, it may be for the

reator of all. amen. the key of solomon page 106 bless, o lord all-powerful, and all-merciful, this creature of fire, so that being blessed by thee, it may be for the honour and glory of thy most holy name, so that it may work no hindrance or evil unto those who use it. through thee, o eternal and almighty lord, and through thy most holy name. amen. this being done, thou shalt put the spices upon the fire, and make what perfumes and suffumigations thou requirest. over fumigations of evil odour thou shalt say: adonai, lazai, dalmai, aima, elohi, o holy father, grant unto us succour, favour, and grace, by the invocation of thy holy name, so that these things may serve us for aid in all that we wish to perform therewith, that all deceit may quit them, and that they may be blessed and sanctifi

e given in figure 83. after this thou mayest use the water, using the sprinkler whenever it is necessary; and know that wheresoever thou shalt sprinkle this water, it will chase away all phantoms, and they shall be unable to hinder or annoy any. with this same water thou shalt make all the preparations of the art. figure 82. figure 83. the key of solomon page 108 chapter xii. of the light, and of the fire. it hath been ever the custom among all nations to use fire and light in sacred things. for this reason the master of the art should also employ them in sacred rites, and besides those for reading the conjurations by, and for the incense, in all operations lights are necessary in the circle. for this reason he should make candles of virgin wax in the day and hour of mercury; the wicks sho

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ragrammaton, shaddai, lord god most high, i do exorcise thee and do powerfully command thee, o thou spirit n, that thou dost forthwith appear unto me here before this circle in a fair human shape, without any deformity or tortuosity. and by this ineffable name, tetragrammaton iehovah, do i command thee, at the which being heard the elements are overthrown, the air is shaken, the sea runneth back, the fire is quenched, the earth trembleth, and all the hosts of the celestials, terrestrials, and infernals, do tremble together, and are troubled and confounded. wherefore come thou, o spirit n, forthwith, and without delay, from any or all parts of the world wherever thou mayest be, and make rational answers unto all things that i shall demand of thee. come thou peaceably, visibly, and affably

ll the other names of the living and true god, the lord almighty, i do exorcise and command thee, o spirit n, even by him who spake the word and it was done, and to whom all creatures are obedient; and by the dreadful judgments of god; and by the uncertain sea of glass, which is before the divine majesty, mighty and powerful; by the four beasts before the throne, having eyes before and behind; by the fire round about the throne; by the holy angels of heaven; and by the mighty wisdom of god; i do potently exorcise thee, that thou appearest here before this circle, to fulfil my will in all things which shall seem good unto me; by the seal of basdathea balda-chia; and by this name primeumaton, which moses named, and the earth opened, and did swallow up kora, dathan, and abiram. wherefore thou

thou! for it is the king of kings, even adonai, who commandeth thee. when thou shalt have rehearsed thus far, but still be cometh not, then write thou his seal on parchment and put thou it into a strong black box;33 with brimstone, asafetida and such like things that bear a stinking smell; and then bind the box up round with an iron wire, and hang it upon the point of thy sword, and hold it over the fire of charcoal; and say as followeth unto the fire first, it being placed toward that quarter whence the spirit is to come: the conjuration of the fire. i conjure thee, o fire, by him who made thee and all other creatures for good in the world, that thou torment, burn, and consume this spirit n, for everlasting. i condemn thee, thou spirit n, because thou art disobedient and obeyest not my c

ffice, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate, and pernicious spirits. let all the company of heaven curse thee! let the sun, moon, and all the stars curse thee! let the light and all the hosts of heaven curse thee into the fire unquenchable, and into the torments unspeakable. and as thy name and seal contained in this box chained and bound up, shall be choken in sulphurous stinking substances, and burned in this material fire; so in the name iehovah and by the power and dignity of these three names, tetragrammaton, anaphaxeton, and primeumaton, i do cast thee, o thou wicked and disobedient spirit n, into the lak

ee names, tetragrammaton, anaphaxeton, and primeumaton, i do cast thee, o thou wicked and disobedient spirit n, into the lake of fire which is prepared for the damned and accursed spirits, and there to remain unto the day of doom, and never more to be remembered before the face of god, who shall come to judge the quick, and the dead, and the world, by fire. then the exorcist must put the box into the fire, and by-and-by the spirit will come, but as soon as he is come, quench the fire that the box is in, and make a sweet perfume, and give him welcome and a kind entertainment, showing unto him the pentacle that is at the bottom of your vesture covered with a linen cloth, saying: the address unto the spirit upon his coming. behold thy confusion if thou refusest to be obedient! behold the pent

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

in general, which is called the angels of men, because that in some one of these signs& degrees every man is born in, therefore he that knows the minutes of his birth, he may know the name of the angel that governs him& thereby he may attain to all arts& sciences yea, to all the wisdom& knowledge that any mortal man can desire in this world. but note this, that these angels that are attributed to the fire hath more knowledge therein than any other, and those of the water hath more knowledge therein than any other, and also those of the earth hath knowledge therein than any other, and likewise those of the air. and to know which belongs to the fire, earth, air& water, observe the nature of the signs& you cannot err, for those that is attributed aries is of the same nature fiery& so the like

int the enters& so finish it &c. make this seal of 1 dram& 1 dram; melt them together when the enters& make a lamen thereof when the is in or. make this seal of when the enters in the hour of, she generating& in good aspect. lemegeton: clavicula salomonis 18 make this seal when the enters, of. then after, when is in, engrave the first figure, and the other side when the is in. it must not come to the fire but once when it is melted. make this seal when the enters, of 1 dram 1 ounce 2 drams 1 scruple& melt them on day. then after when is well aspected on his day, engrave the word& characters you see in the figure. make this seal of melted& poured out& made when enters. make this seal when of on his day& hour when the enters& in that hour engrave the fore part of it. afterward, when the ente

the air in spring& those of the water in winter quarter. their offices is to do all things that are just& lawful in the sight of the great god jehovah& what is for our good& what shall concern the protection of our lives or beings or wellbeings& the doing good to our neighbors. ars paulina 21 now he that hath a desire to see his genijs ought to prepare himself accordingly. now if his genijs be of the fire, his demands must be for the conservation of his body or person, that he receive no hurt from or by any fire, arms or guns or the like& having a seal suitable ready prepared he is to wear it when he hath a desire to see his genijs that he may confirm it to him, that for the time to come he may not fail of his assistance& protection upon any occasion. but if his genijs be aireal, he reconc

MEANING OF MASONRY

nderlying and inspiring divine basis, as modified by the good or evil tendencies of the soul itself. god" breathed into man the breath of life and man became--no longer a soul, which he was previously--but a living (energizing) soul" this product, or fiery energy, of the soul is the spirit of man (a good or evil force accordingly as he shapes it) and is symbolized by what has always been known as the fire triangle (with apex upward and base downward, which symbol is approximately reproduced in the compasses. to summarize; the three greater lights emblematize the inextricably interwoven triadic groundwork of man's being (1) the divine word or substance as its foundation (2) a passive soul emanated therefrom (3) an active spirit or energizing capacity generated in the soul as the result of t

proceeding from the basic divine substance. observe that in the first degree the points of the compasses are hidden by the square. in the second degree, one point is disclosed. in the third both are exhibited. the implication is that as the candidate progresses, the inertia and negativity of the soul become increasingly transmuted and superseded by the positive energy and activity of the spirit. the fire triangle gradually assumes preponderance over the water triangle, signifying that the aspirant becomes a more vividly and spiritually conscious being than he was at first. opening and closing the lodge first or entered apprentice degree if the lodge with its appointments and officers be a sacramental figure of oneself and of the mechanism of personal consciousness, opening the lodge in th

MICHAEL FORD A RITE OF THE WEREWOLF

he tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and 9 luciferian is also relevant to the egyptian god set, sethanic= of set. 10 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame. this is defined as the fire and perception of being, antinomianism. 11 the book of thoth weiser publications 8 opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat. the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic wor

d hair. red 17 in widdershins, counter-clockwise movement 18 the black book, the mes haf, a holy book of the yezidi. 19 called also seth or set-an. 20 force of nature or that of a god, indicating by definition a separate or antinomian force. 11 was traditionally the color of set, lucy lamie21 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming22. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were wi

MICHAEL FORD BOOK OF CAIN

by michael w. ford back page sigil cain the blacksmith by elda isela ford that azazel fell from the heavens as a great star, enthroned with the emerald crown of the highest aethyr, came down blazing as a fiery meteor. he plunged to the depths of the earth, the darkest areas where no being of light dwelled. those who descended with azazel, whom is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt lost as their fire was nearly extinguished. azazel woke still illuminated brightly, a dark star which beheld the fire of heaven. when the fire fell from the sky to the earth, did my father them perceive this world of flesh, that both spirit and the material plane were brought together in union. understa

uty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors and do their will. azazel, who refused to bow before common clay, the profane image of flesh known as man and woman, and then found them more appealing. some were indeed fair, their women sensuous and their men showing a primitive potential of being. with this in mind, they would bring the fire to them. azazel and many of those angels took by will flesh in bodies appealing to such women, and copulated with them. my father taught them the sacred arts, hidden and the places of serpents, how to work with the earth to direct and manifest their will. azazel taught man how to hunt, fish and make weapons. he brought them the experience and knowledge to fight and defend, as well as shel

ns, you will find your mother and sister tomorrow, then you shall walk the path of night. by the noon tide sun you have walked, and with the scorpions and serpents of the desert sands have you come forth as god. your sign which is my sign on earth is the pitch fork within the fiery sun, that is our aged mark of being and becoming. cain, my son, our kin is ever deep and eternal. you are blessed in the fire of sathan, the adversary. much will be taught to you when the moment is right. i thanked my father and fell to sleep. my dreams were pleasant and filled with sorcerous images which i understood came from the gates i opened forth. i woke in the feeling of sweat and filth from the previous day, i was refreshed yet unclean. i killed a small animal with ease and ate in the morning light. i th

after. she returned back to shadows, where she would remain in the dragon s coils and be immortal, and life never ending. it was within the circle, that lilith showed to me that which i may make my life never ending; much was presented to me, which i found illuminating. that body is the vessel of manifestation, the marriage of light and darkness. the circle of summoning is the extent of self, and the fire which surrounds is the circle of fiery will and spirit of the spirit. lilith showed me the art of the sabbat, and how i may become al-aswad at will. the shadow was grown and made strong by the arts of ahriman, who was as darkness. the beast became human flesh, and i was able to become both. i was brought in union and great ecstasy the harmony of the celestial heights of my father s realm

walk the earth forever. i am the wandered, and many forms i will take. that even that i have left flesh shall my spirit dwell on, that i who have embraced the black flame just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in

MICHAEL FORD WITCHMOON

in the night to grow strong on the blood of the living. male nosferatu are said to be able to impregnate women, the children are then destined to carry on the lineage of its father and become a sorcerer and moroii, giving nightly communion of blood to it's parent. romania and hungary have significant folklore as well, hungary being connected with the bathory family. countess bathory added fuel to the fire of vampire mania in europe by being caught indulging in her blood lust, killing and bathing in the blood of over 560 girls. 10 10 romania adds yet more strength to the vampire lore with its colorful races of vampires, being varcolaci (of which coven nachttoter and the coven maleficia derived inspiration, dracul, strigoi and moroii. varcolaci is a romanian vampire spirit. this particular v

awn to a seeming crossroad deep within the forest, clear of trees and filled with shapes and hags. they had assembled to fulfill the desires of the flesh and to further inspire the witch blood within our astral veins. a great fire, spinning and spitting shapes and faces, grew in fever. this seemed to act as a gate towards the great rites and loa of the petro (3) tradition. women who danced around the fire would consistently shift their shapes becoming alternately hags or beautiful young women, or forms between both. many would take the form of animals, howling or flying around this great astral sabbath. many of the shapes were taking pleasure in each other, the dancing of demonic shapes and the chanting of unseen voices through me into an explosive frenzy. i could feel the beast come to th

tween both. many would take the form of animals, howling or flying around this great astral sabbath. many of the shapes were taking pleasure in each other, the dancing of demonic shapes and the chanting of unseen voices through me into an explosive frenzy. i could feel the beast come to the surface, fully aware of predatory instincts and emotions not normally explored on a conscious level. beyond the fire stood what i termed the 'black one, the goat headed figure, the living sigil of desire. flames burned from its black and green claw like hands, fire of blue and red. my attention returned to the ecstasy of the congregation. i suddenly began to fade and everything beyond this was blank. i awoke the next morning, feeling refreshed and a new sense of happiness flowed throughout my being. it

ing a stump or rock near a large tree. decorate the altar with the wood carving of the witches sabbat/luciferian inverse pentagram, or sigil of lucifer. within the context of this tome, lucifer represents knowledge, wisdom and light. baphomet, the god of witches may be adorned on altar as well. octinimos, of the witches sabbat goat is symbolic of masculine and feminine pro-creation and knowledge. the fire of hecate and lilith should be burned, robed or nude-the dedication towards the forces of night and of the witches sabbat way. the dagger should be your magickal weapon of air and fire. the lord s prayer backwards is utilized from witches sabbat lore to separate and release the subconscious from the society bounds of western dogmatic or restrictive religions. while the rite is sinister, t

nal sabbat the devil s mark part two- by the promethean torch, known illuminated as baphomet, the sacred guardian of azazel, the hidden watcher. shall i make my oath in fire and black earth. as the power of christ runs deep in the land, it runs not as deep as the power of the fallen seraph, who uplifts up from common 52 52 clay. it was this very spirit who brought unto us freedom and divinity. by the fire and blackened earth i deny the baptism of the profane, that faith in dogmatic sickness of spirit be banished that the stain of guilt ridden spirituality be forgotten. i speak these prayers against the sun, as songs to the shadows as gifts to the broken and trampled cross from the chalice of blood offered beyond the veil of the dead i go forth as the beast within the storm, as the man of t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

.the ute indians relate: the sun was shivered into a thousand fragments, which fell to earth causing a general con-flagration. then ta-wats, fled before the destruction he had wrought, and as he fled, theburning earth consumed his feet, legs, body, hands and armsuntil at last, swollen withheat, the eyes of the god burst and tears gushed forth in a flood which spread over the earthand extinguished the fire. the navajos, coyoteros, and pueblos indians have similar reports, in this vein: their only food was meatfor all kinds of game were closed up with themthen the menand animals began to come up from their caves and their coming up required several days.the earth was at this time very small and the light as scanty as it had been down below, forthere was as yet no heaven, nor sun, nor moon, n

ore their face, and stood behind them (exodus 4:19..his going forth is from the end of the heaven, and his circuit unto the ends of it: and there isnothing hid from the heat thereof (nehemiah 18:10)and i looked and behold a whirlwind came out of the north, a great cloud and a fire infold-ing itself and a brightness was about it and out of the midst thereof as the color of amber outof the midst of the fire (ezekiel 4:5)and it came to pass, as moses entered into the tabernacle, the cloudy pillar descended, andstood at the door of the tabernacle, and the lord talked with moses. and all the people sawthe cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped,every man in his tent door (exodus 33:9)then they willingly received him into the ship: and immediately th

en the darkness. they speak of the death of the daughters that had born chil-dren of the gods. in these myths we also read of the miztec survivors praying to the gods to increase theland which is under water. they ask for the waters to be gathered for they only have a little garden onwhich to dwell (p. 374)the miztec barbariansthey considered themselves descendants of the fallen ones from the sky.the fire of the godsthe legends speak of certain chosen mortals that would be transformed into gods once they had enteredinto a special flame or light. there is a clear legend relating this in the aztec mythology (see p. 215)the four ages of the quichesclearly mentions the coming of a time when advanced gods walked the planet, populated the earth andwere with great intelligence but without conscie

ypt, not those semites or hebrews (habiru)that were in palestine (see p. 196)dates of exodusit can be determined that the israelite exodus from egypt occurred during the year of ramesis isdeath- the first year of pharaoh seti i (1333 b.c).mt. sinaithere was an alchemical workshop frequented by moses and the israelites. it was dedicated to the god-dess hathor (see p. 202)pyramidinner fire, denotes the fire of alchemy, the essence of life.miriam, wife of mosesthe epithet mery was again used for her as it was for the sister of moses and for his daughter and grand-daughter. this miriam was actually queen kiya and was greatly beloved. she had a strong family tieto the mesopotamian annunaki (see p. 208)miriam= mery-amonson of moses (tutankhamun)unlike nefertiti, queen kiya bore a son to moses, n

he ability to see the future and to com-municate with long-dead spirits from the past. he identified hundreds of peopleincluding him-selfas reincarnated atlanteans. cayce said that atlantis had been situated near the bermuda islandof bimini. he believed that atlanteans possessed remarkable technologies, including supremelypowerful fire-crystals which they harnessed for energy. a disaster in which the fire-crystals wentout of control was responsible for atlantis's sinking, he said, in what sounds like a cautionary fableon the dangers of nuclear power. remaining active beneath the ocean waves, damaged fire-crystalsemit energy fields that disrupt ships and aircraftwhich is how cayce accounted for the bermudatriangle.3.1704-1662 b.c. the babylonian empire was based in babylon, near the 33rd pa

MICHAEL W FORD THE VAMPIRE GATE

rms in reference to practice. vampirism vampiric practice is the act of devouring/drinking or encircling and consuming energy, life force called chi or ki. lifeforce is the vital energy which flows through our body. it is directly associated with the body in terms of what we eat, our mental state and emotions. in the practice of ahrimanic yoga in liber hvhi, the chakras are stirred or awakened by the fire snake visualized in meditation and practice. by connecting with the chakras, the archdaevas, being centers and deific masks of power, may be encircled and cultivated within the mind and body. this awakens points of serpent-power as it is called, when directed out in magickal practice no matter if it is sorcery to obtain a physical result or one to initiate selftransformation (they are usu

zaza l +lufugiel dual giants, bestial atavistic demons with bat wings. this is a form of the adversary. these spirits seek to continually join their bodies with other spirits and forces both sexual vampires, draining energy through the heat and desire built energy and by possession. working as a vampyre in this sphere represents that you must seek to understand the sexual desires within yourself, the fire of being and what your drives are. satan is the fiery aspect of the adversary, understand in the heat of emotion that you must always calm and collect yourself at times drain with caution, control will keep the chi/prana within. pluto chokmah beelzebub chaigidel (chigdal: chedeziel+ itqueziel+ golebriel+ dubriel+ alhaziel+ lufexiel blackened demonic giant-spirits with venomous serpents co

d water a copper dark brown, bloodied color their forms are demonic human headed insects. death becomes transformation. use the necheshethiron when their veil of the living and the dead is thin. nachashiron sagittarius (nov 22 december 21 -mutable fire these demons appear as dog-headed serpents. they are swift and seem to emanate fire in the triangle. drink deep from them in evocation, drawing in the fire of the spark of the abyss, if binding them to a sigil after evoking, send them forth to burn your target with inner desire then 59 arising to drain them sexually. you may guard yourself from attacks in the reverse manner. dagdagiron capricorn (december 22nd jan 19th -active earth their colors are reddish and bright, they appear as devouring flat-shaped fish like piranhas who seek to devou

MICHAEL WYNN THE SOUL TRAVELERS

equated with the children of jehovah; zeus is also said to have plenty offspring. modern-day satanists often remark that satan successfully stole yahweh s creative power, and this belief has fueled much use of phallic symbolism. the planet is dotted with obelisks, like the washington monument, which are merely phallic symbols which represent the creative principle that satan now possesses. it is the fire prometheus stole from the gods. the act of stealing jehovah s creative principle, however, also resulted in the discontinuance of the births of new angels; now a race whose numbers are forever in decline. it is also remarked that jehovah transformed his children, the arch-angels, into new kinds of beings when they were young. god exists outside of creation, and when god desires to drop do

MICHAEL W FORD NOX UMBRA

o have tasted the souls' blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath, the fountains of red sea, that emerge from the dreaming sleep of azrael, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the familiar whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn, in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadow, i embrace the darkness within and beyond! zrazza, umpesha infernum! by the descending divinity: gather around, take forth this skull of man, the primal atavism brought dawn by the nephilimic tomb of

imes (and earlier) is a most feared demonic essence, known as the lord of the forest. the atavistic elementals within our own flesh is a gateway of transformation, the ecstasies contained therein and our own means of developing and becoming an illuminated (hence black flame) promethean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essence of the fallen seraph, the fire djinn who holds the flame of self-perception, we to sip from the skull-cup of the dead, of hecate. noctulia- hecate is the goddess robed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead. it is noctulia -hecate (named also lilith) whom we sing hymns of the night unto. t

re the lips of anpu and from it the mask is raised" face now the north "from the darkness of the oceans do i come forth, yet in the night do i emerge in the realms of the dead, set-an, father of chaos and strength, do bless my emergence as a son (or daughter) of the path of blackened fire" envision your body separate, and you are now the mask of anubis- your body lays within a tomb and you notice the fire of spirit within. this is the very essence of your being and you seek to observe in depth the essence. reach into your corpse and touch this flame. feel now the ecstasy of self-love and all that you are. set comes forth and too touches this flame, as it is his gift originally to the common clay of man under a different guise. realize and crystallize for the moment who you are, where you w

MORALS AND DOGMA

mason can unite; and every one can effect something, and share the honor and glory of the result. for the cardinal names in the history of the human mind are few and easily to be counted up; but thousands and tens of thousands spend their days in the preparations which are to speed the predestined change, in gathering and amassing the materials which are to kindle and give light and warmth, when the fire from heaven shall have descended on them. numberless are the sutlers and pioneers, the engineers and artisans, who attend the march of intellect. many move forward in detachments, and level the way over which the chariot is to pass, and cut down the obstacles that would impede its progress; and these too have their reward. if they labor diligently and faithfully in their calling, not only

uestioning! can we bear to ourselves the consoling testimony that we always rigidly perform our duties; that we even _half_ perform them? let us away with this odious self-flattery! let us be men, if we cannot be sages! the laws of masonry, above others excellent, cannot wholly change men's natures. they enlighten them, they point out the true way; but they can lead them in it, only by repressing the fire of their passions, and subjugating their selfishness. alas, these conquer, and masonry is forgotten! after praising each other all our lives, there are always excellent brethren, who, over our coffins, shower unlimited eulogies. every one of us who dies, however useless his life, has been a model of all the virtues, a very child of the celestial light. in egypt, among our old masters, whe

elf were lost, when the knowledge of the true nature and attributes of god faded out of the minds of the jewish people. that is _one_ interpretation-_true, but not the inner and profoundest one. men were figuratively said to forget the _name_ of god, when they lost that _knowledge, and worshipped the heathen deities, and burned incense to them on the high places, and passed their children through the fire to moloch. thus the attempts of the ancient israelites and of the initiates to ascertain the true name of the deity, and its pronunciation, and the loss of the true word, are an allegory, in which are represented the general ignorance of the true nature and attributes of god, the proneness of the people of judah and israel to worship other deities, and the low and erroneous and dishonorin

es, and brings upon states the shame and infamy of dishonest repudiation. at times, the baleful fires of war light up half a continent at once; as when all the thrones unite to compel a people to receive again a hated and detestable dynasty, or states deny states the right to dissolve an irksome union and create for themselves a separate government. then again the flames flicker and die away, and the fire smoulders in its ashes, to break out again, after a time, with renewed and a more concentrated fury. at times, the storm, revolving, howls over small areas only; at times its lights are seen, like the old beacon-fires on the hills, belting the whole globe. no sea, but hears the roar of cannon; no river, but runs red with blood; no plain, but shakes, trampled by the hoofs of charging squad

resulting manifestation personified, the all in the many, the varied year, life passing into innumerable forms. the spiritual regeneration of man was typified in the mysteries by the second birth of dionusos as offspring of the highest; and the agents and symbols of that regeneration were the elements that affected nature's periodical purification--the air, indicated by the mystic fan or winnow; the fire, signified by the torch; and the baptismal water, for water is not only cleanser of all things, but the genesis or source of all. these notions, clothed in ritual, suggested the soul's reformation and training, the moral purity formally proclaimed at eleusis. he only was invited to approach, who was "of clean hands and ingenuous speech, free from all pollution, and with a clear conscience

MOTTA MARCELO THE COMMENTARIES OF AL

'every man and every woman is a star? the casus belli is this: there are people who are veiled from themselves so deeply that they resent the bared faces of us others. we are fighting to free them, to make them masters like ourselves. note verse 60 "to hell with them: that is, let us drive them to the 'hell' or secret sanctuary within their consciousness. there dwells "the worm that dieth not and the fire that is not quenched; that is 'the secret serpent coiled about to spring' and 'the flame that burns in every heart of man' hadit. in other words, we take up arms against falsehood; we cannot help it if that falsehood forces the king it has imprisoned to assent to its edicts, even to believe that his interests are those of his oppressor, and to fear truth as once jehovah did the serpent. t

, bahlasti suggests "hurling" or "blasting; ompehda is not too phantastically onomatopaeic for "an explosion. these two words are obviously from the angelic language. 55. let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! the name mary is connected with mars, mors, etc, from the sanskrit mr, to slay; and with mare, the sea, whose water opposes the fire of horus. i here quote a passage from liber xcvii which deals with this fully "let me strictly meditate this hate of the mother. mr is the sanskrit root "kill, hence mara, mors, maria, and i suppose meer, mere, mer in short, lots of words meaning death or sea. note mordred as the traitor villain in morte d'arthur. in liber legis we have "mary" who is to be "torn upon wheels, apparently be

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

its first application to the wants of mankind, hence she was essentially the presiding deity [49]of the domestic hearth and the guardian spirit of man, and it was her pure and benign influence which was supposed to protect the sanctity of domestic life. now in these early ages the hearth was regarded as the most important and most sacred portion of the dwelling, probably because the protection of the fire was an important consideration, for if once permitted to become extinct, re-ignition was attended with extreme difficulty. in fact, the hearth was held so sacred that it constituted the sanctum of the family, for which reason it was always erected in the centre of every house. it was a few feet in height and was built of stone; the fire was placed on the top of it, and served the double p

mes to smile in spite of herself, and even inducing her to partake of a mixture of barley-meal, mint, and page 57 water, which was prepared according to the directions of the goddess herself. time passed on, and the young child throve amazingly under the care of his kind and judicious nurse, who, however, gave him no food, but anointed him daily with ambrosia, and every night laid him secretly in the fire in order to render him immortal and exempt from old age. but, unfortunately, this benevolent design on the part of demeter was frustrated by metaneira herself, whose curiosity, one night, impelled her to watch the proceedings of the mysterious being who nursed her child. when to her horror she beheld her son placed in the flames, she shrieked aloud. demeter, incensed at this untimely inte

. they led a lawless life, possessing neither social manners nor fear of the gods, and were the workmen of hephastus, whose workshop was supposed to be in the heart of the volcanic mountain atna. here we have another striking instance of the manner in which the greeks personified the powers of nature, which they saw in active operation around them. they beheld with awe, mingled with astonishment, the fire, stones, and ashes which poured forth from the summit of this and other volcanic mountains, and, with their vivacity of imagination, found a solution of the mystery in the supposition, that the god of fire must be busy at work with his men in the depths of the earth, and that the mighty flames which they beheld, issued in this manner from his subterranean forge. the chief representative o

e succeeded, for the avaricious shepherd, unable to resist the tempting bait, gave the desired information, upon which hermes, exerting his divine power, changed him into a lump of touchstone, as a [120]punishment for his treachery and avarice. hermes now killed two of the oxen, which he sacrificed to himself and the other gods, concealing the remainder in the cave. he then carefully extinguished the fire, and, after throwing his twig shoes into the river alpheus, returned to cyllene. apollo, by means of his all-seeing power, soon discovered who it was that had robbed him, and hastening to cyllene, demanded restitution of his property. on his complaining to maia of her son's conduct, she pointed to the innocent babe then lying, apparently fast asleep, in his cradle, whereupon, apollo angri

of the sorceress. the goddess of charms and magic arts received them kindly, and invited them to be seated; but instead of doing so they assumed a supplicating attitude, and humbly besought her protection. they then informed her of the dreadful crime which they had committed, and implored her to purify them from it. this circe promised to do. she forthwith commanded her attendant naiads to kindle the fire on the altar, and to prepare everything necessary for the performance of the mystic rites, after which a dog was sacrificed, and the sacred cakes were burned. having thus duly purified the criminals, she severely reprimanded them for the horrible murder page 258 of which they had been guilty; whereupon medea, with veiled head, and weeping bitterly, was reconducted by jason to the argo. fu

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

re aware of what the picture is meant to represent. to further identify the sketch, write the name of the person under your drawing of him or her. on the night of the new moon, enter your witching circle and cover a small table with black cloth. stand a red candle in the center, and place photo of person whom you wish to seduce in front of candle. light the candle and say: light the flame, bright the fire. red is the color of desire. put yourself in a highly sensuous mood, and awaken your magic power. gaze into the candle flame, and visualize the person whom you wish to spellbind standing alone in a darkened void. see it as clearly as you can. now recite the following: powers of night and lustful delight go to him/her in the still of night. as you speak the words picture a bright red light

left crosswise. then, after supper, go there secretly, light a good fire, put a white cloth on the table and set three places, with a chair, a roll, and a glass of water at each. put a chair and a settee beside the bed and, when you retire to bed, recite a conjuration. when the three spirits appear, they will draw lots as to which keeps you company, and the other two will sit at the table beside the fire. the chosen spirit will sit by the bed and talk to you answering questions on any subject you care to ask about, and telling you where to find hidden treasure if there is any in the locality. before departing at midnight, he or she will give you a ring that will assure you of success in love and luck at cards. what makes this ancient spell so interesting is the conjuration, for i have dis

ONYX TABLET OF SET

being. lift your voices, then, and recognize the highest of life who thus proclaims your triumph; whose being is beyond natural life and death; who came as flame to your world and enlightened your desire for perfection and truth. arise thus in your glory, behold the genius of your creation, and be prideful of being, for i am the same- i who am the highest of life" since that day of the coming of the fire, the story of the race of man has been as that of the universe- torn and tortured by war, famine, pestilence, and death. yet in the midst of death we are in life- by the gift of set there is that within us which is immune to the savagery of mortal flesh, which preserves the self inviolate, which presages for us an eternity of unique existence unfettered either by stasis or chaos. the word

an. think not that because the first sights before your opened eyes are these sacred keys, that they shall be reverenced. indeed with the passage of time they shall be changed and effaced by those who have forgotten their power, and their origin shall fade into the mists of time "but this temple shall endure until the race of man shall cease, and those who enter its fold shall behold the heart of the fire, and they shall gaze upon the face of set. yea, nevermore shall they know the simple peace of their animal brothers, but their eyes shall be opened, and they shall become as daemons, and the forces of all creation shall bend before their will. so it shall be done" so spoke xepera, the word become form, who also would fade before the eyes of the ancestors of our ancestors, until only dim m

ho shine like fire in the jaws of chaos, whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness? stronger are your feet than the barren stone, and mightier are your voices than the manifold winds, for you are become a temple such as is not, but in the mind of set. arise, says the first of your kind; move, therefore, unto the elect; show them the fire within you, and awaken them that they may gain the strength to live forever" towards this working the will of set has manifest itself, joining in consecration with one who is now to be ordained to his eternal priesthood. called to this sacred office is [name, who has before this altar cast aside all the comforts, illusions, and images of earth that [his/her] soul and self may be transfixe

ith zeal as he should. he dreams of his future with secured thought that all will be diamonds and nectar as it might. he stands on a hilltop and crows to all about that his acme has and will be reached! he will die rich and smart! to his eyes, all the changes in him he can see. his brain is fuller, his coffers are abundant, and his mien is enhanced. but he is the same man, and this he cannot see! the fire of lucifer will burn you beyond recognition! the transmutation of your being, when nearing completion of this stage, will horrify you. sometimes it will offend you. the light from the veil (grail, however, is warm and all-embracing. you will reach out to it and claim it as part of your new self. this you must do or go back to a dire fate. you will rise out of the embers where masses of fo

he idea that i might be going insane. i had accepted that possibility when i began my journey down the lhp. had i made some horrible mistake? i did not want to fool myself, but how could i ignore something so directly related to my desire to understand *set. it was from this experience that i again approached the master i have grown to love and inspect "alone in the gathering dusk, i stood before the fire in the sky. i was overcome with purpose. emotions filled me, tears into my heart soaked my words as i flung myself over the edge. down into my fear i fell, the howling wind covering the words spoken so softly. with great reverence i admitted to myself that i was a priest of set. with this my body became ablaze as a falling star. the sepulcher cracked, and the stones shattered. the embryo

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ese cyclopes were killed by apollo for the death of asclepius (see p. 39. the ones odysseus meets tend sheep and live on an island now thought to be sicily. landing there, odysseus and his men were shut in a cave by the cyclops polyphemus, who ate several of them. odysseus who told the giant that his name was nobody made him drunk and blinded him with a sharpened tree trunk heated in the ashes of the fire. the next day he and his crew escaped hidden under the giant s sheep as they went to pasture. bird-women the sirens were conceived of as harpylike creatures, part-bird, part-hag. while they were singing, they seemed like beautiful maidens but those who succumbed to their song soon learned their true nature. companions of a goddess according to one legend, the sirens had originally been th

ermes) to tell him to leave and continue his journey. when dido found out that he planned to leave her, she had a funeral pyre built and, as his ship set sail, she climbed up onto it and stabbed herself to death with his sword. consumed by love dido s first husband sychaeus, whom she had loved deeply, had been killed by her own brother, and dido had sworn never to remarry. but after cupid kindled the fire of love in her heart for aeneas, she was consumed by desire for him. by taking aeneas as her consort, dido became a pawn in a power game between juno and venus. juno hated the trojans (see p. 62) and deliberately wrecked aeneas ships at carthage, her own city, and encouraged a union with dido to prevent him from founding rome. venus did not trust juno and wished her son to fulfil his dest

g their power. the hero twins this image is taken from a vase and shows the hero twins in disguise, in the presence of one death, the chief lord of the underworld. this story is told in the popol vuh, or council book, a record of mayan mythology. the principal inca gods of peru t he incas of peru worshiped inti, the sun, as their ancestor; his sister-wife was mama kilya, the moon. two chief gods, the fire-and-earth god pachacamac and the rain-and-water god viracocha, came to be regarded as their sons. viracocha, whose sister-wife was the sea mother mama cocha, was also regarded a creator god. the first world he created was a world of darkness, peopled by giants he had made from stone. but they were disobedient and he punished them by sending a great flood. then he made humans out of clay a

tracks of the ancestors are encoded in song lines, and inscribed in paintings, which form a mythological map of the australian landscape a web of sacred memories whose heart is at uluru (ayers rock. the dreaming ancestors are regarded as beings who slept in the primal world; but then they awoke and shaped human beings and a landscape in which they could live. the painting below tells the story of the fire country dreaming, a myth that belongs to the warlpiri people of central australia. in it, two ancestors from the jangala clan are persecuted by their powerful shaman father because they accidentally kill a kangaroo, which is sacred to him, and give it to him to eat. in revenge, he sends a magical fire to pursue them wherever they go. it burns them from head to foot and they die. campfire

s have refused to marry the goannas. goanna dreaming by kaapa tjampitjinpa (c. 1920 89) 103 the dreaming continually igniting fire the jangala are chased by a fire always present, always present as they put it out it ate at their feet, their knees, their heads, until their skin was covered in burns (uni nampijinpa martin, 1990) flight of the sons these tracks show the path of the sons flight from the fire. they had both been badly burned, from their feet to their heads; they were in agony and near death. the sons camps these circles mark spots where the sons camped. the horseshoe-shapes indicate the sons. when they slept at night, the fire died down; when they rose, so too did the fire. border here is the border with the country of the pitjatjantjara people. the part of the story that invo

PHOSPHORUS

re, photocopied and sent to succubus publishing. an example of a successful occurrence with the alphabet. examples of how this alphabet works for the individual. see the book of pleasure by austin osman spare. 8. the initiate will seek a mastery over the astral plane partially by waking astral projection or dreaming astral projection, at some instances with solitary karezza or the illumination of the fire serpent. 9. the neonomicon by nathaniel harris iii should be studied and some aspect of it practiced according to the liking of the initiate. this chaos grimoire is essential in a balanced study of magick from different perspectives and ideas. for those who are not interested in lengthy essays, but rather express their own self-work in the form of art (painting, drawing, ect) or music (or

neonomicon by nathaniel harris iii a history of secret societies by akron daraul mastering witchcraft by paul huson call of the horned piper by nigel aldcroft jackson masks of misrule by nigel aldcroft jackson the complete vampyre by nigel aldcroft jackson flowers from hell the satanic reader edited by nikolas schreck liber null& psychonaut by peter j. carroll chaos& sorcery by nick hall stealing the fire from heaven by stephen mace the prince of darkness by jeffery burton russell magick in theory and practice by aleister crowley the book of thoth by aleister crowley the black arts by richard cavendish images and oracles of austin osman spare ecstasies: deciphering the witches' sabbath by carlo ginzburg the night battles by carlo ginzburg 9 i the blackened forge of cain title-praecantrix t

PROMETHEUS

adamant, and the eagle tare his liver unconsumed- he seemed to groan -quintus smyrnaeus 10.190 "after creating men prometheus is said to have stolen fire and revealed it to men. the gods were angered by this and sent two evils on the earth, women and disease; such is the account given by sappho and hesiod -greek lyric i sappho frag 207 (from servius on virgil "the story goes that prometheus stole the fire and zeus in a rage rewarded those who reported the theft with a drug to ward off old age -greek lyric iii ibycus frag 342 (from aelian, on the nature of animals) that is why melanippides says that thetis was pregnant by zeus when she was given in marriage to peleus because of the remarks of prometheus or themis [that she would bear a son greater than his father. greek lyric v melanippides

sed to carry on the sacrificial rites of the immortal gods, they would burn the victims entire in the flame of the sacrifice. and so, when the poor were prevented from making sacrifices on account of the great expense, prometheus, who with his wonderful wisdom is thought to have made men, by his pleading is said to have obtained permission from jove for them to cast only a part of the victim into the fire, and to use the rest for their own food. this practice custom later established. since he had obtained this permission, not as from a covetous man, but easily, as from a god, prometheus himself sacrifices two bulls. when he had first placed their entrails on the altar, he put the remaining flesh of the two bulls in one heap, covering it with an oxhide. whatever bones there were he covered

with fire the remaining parts which are the gods. but, to come back to the subject, jupiter, when he realized what had been done, in anger took fire from mortals, lest the favour of prometheus should seem to have more weight than the power of the gods, and that uncooked flesh should not be useful to men. prometheus, however, who was accustomed to scheming, planned by his own efforts to bring back the fire that had been taken from men. so, when the others were away, he approached the fire of jove, and with a small bit of this shut in a fennel-stalk he came joyfully, seeming to fly, not to run, tossing the stalk so that the air shut in with its vapours should not put out the flame in so narrow a space. up to this time, then, men who bring good news usually come with speed. in the rivalry of

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

sts in a coal as opposed to how it exists in a flint. there is potential fire in a coal. this potential energy is measurable. one can calculate, by the size and density of the coal, exactly how much energy may be extracted from it, how long it will burn, how much heat it will produce etc. the energy in the coal is limited. as soon as it is burned up, it no longer contains any energy. in contrast, the fire in the flint cannot be measured. it is unlimited. as many times as one hits the flint, that is as many times as it will bring out fire, and yet, there is no potential fire in the flint. the coal is an example of a ko ach a potential. the flint is an example of a heyulie an ability. another example of these two types of potentiality is a rubber-band. when a rubber-band is stretched taut, t

at leah represents thought and rachel represents speech. the unifications of zeir anpin we will now discuss the unification of yaakov with rachel and the unification of yisrael with leah, etc. which represent the relationships between the components of the emotions. these unifications are as follows: 1) as mentioned above, when the "externality of the emotions (yaakov, which is the composition of the fire (sternness, water (kindness) and vapor (compassion) of the breath of the lungs, come out into speech (rachel, this is called the unification of yaakov and rachel. the example for this was given above, in the case of the husband and wife. 2) an additional unification is that of yisrael and leah. this is when the "innerness of the emotions (yisrael, which is the intellect of the emotions, r

the five gevurot, which separate and divide the voice to create speech. it is apparent that there are two components to speech. there is the "simple substance" of speech and there is the "form" of speech. the "simple substance" is the "breath and voice" of the speech. the "breath and voice, in and of itself, is simple and has no specific form. this "breath and voice" is made up of a composite of the fire, water and vapor of the breath of the lungs, as explained before. on the other hand, the "form" of speech is the divisions and combinations of the letters which are formed by the five organs of the mouth from which they issue. now, it is the "simple substance, the voice itself, which binds the combinations of letters together, similar to a cord which is threaded through a pearl necklace

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

erings would be devoured by fire, it would indicate that the deity to which it was offered was the true g-d. 4 ezekiel 1:18. 5 tikunei zohar 70 (126b. the arizal on parashat lech lecha 105 try as they might, the priests of ba fal could not get him to devour his offering with heavenly fire. when it was elijah fs turn, he first had pitchers of water poured on the altar, in order to demonstrate that the fire that was about to descend from heaven was indeed from heaven and not any trick he was performing. he poured so much water on his offering that it spilled over and filled the trench that he had dug around the altar. these [names havayah] correspond to the pitchers with which elijah the prophet, of blessed memory, filled the trench [around the altar he built. when he said, gfill four jars [

ed the three cardinal sins that a jew is commanded to lay down his life rather than transgress: idolatry, murder, and infidelity.1 abraham rectified the sin of idolatry when he was thrown into the fiery furnace in ur, as it is written, gand you shall burn their asherah-trees in fire. h2 the asherah-tree was an idol. we see here that the destruction of idolatry is by fire, and abraham submitted to the fire rather than serve idols. he thus rectified this aspect of adam fs sin [abraham was not subjected to this ordeal] because of himself, but rather because of the spark of ishmael that was still present within him. this is the mystical meaning of our sages f saying, gthe righteous are caught in the sin of the generation. h3 this saying of our sages explains why the righteous are sometimes see

tly. the chashmal is the name of specific divine energy appearing as part of the vision of ezekiel.7 after seeing ga stormy wind ca great cloud, and a flashing fire, h which signify the three realms (or gshells h) of absolute evil, he saw g ca translucent glow [nogah] surrounding it, h signifying the neutral shell (kelipat nogah. he then continues, gand out of the midst of it, out of the midst of the fire, was something like the chashmal. he alludes to the foreskin situated over the sign of the holy covenant [i.e, the male procreative organ. he quickly [removes the foreskin and] reveals the neutral shell. this is alluded to in the word chashmal, as it is written, gjoshua circumcised c. h8 the word chashmal is here interpreted as a compound of the words chash, meaning gfast, h and mal, mean

a the trachea is used to produce sound. presumably, the sages do not mean to say that the air entering the body via the trachea is not used for any other purpose, such as providing oxygen for the lungs, but merely that it is not used at all for carrying fluids. nonetheless, when the fluids and moisture descend through the esophagus and reach the location of the lungs, the intensity of the heat of the fire issuing from the flame of the heart toward the lungs, as is known, causes the lungs to absorb the distilled and pure liquids via the membranes of the esophagus and the lungs. the lungs then pass these liquids to the heart to cool off its intense heat. it is known that the esophagus is attached to the trachea and the lungs until it descends lower, to the location of the stomach. so therefo

e read as the past: gsince you diligently heeded the voice c h etc [15:27] then they came to elim, where there were twelve springs of water and seventy date palms, and they encamped by the water. there are twelve rivers of pure, spiritual water surrounding paradise, corresponding to the twelve tribes of israel. every [soul of each] tribe immerses in its respective river in order to be cooled from the fire of purgatory and healed of its wounds [16:1-2] they moved on from elim, and the entire community of israel came to the desert of sinn, which is between elim and sinai, on the fifteenth of the second month after they had left egypt. there, in the desert, the entire community of the children of israel complained against moses and aaron. i.e, after all this [there is one more stage before th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ance and prevent emotional of us have felt depleted by being around by a negative environment. using the description of this ritual right hand at full extension straight opposite the left hip tracing a large inverted and outwards from the left shoulder, reconnectingat the starting point. circle connecting each pentagram. the gold, not unlike a gas flame. the four which bring a refreshing air from the fire from the south, and earth as a ritual is performed without expecting in for a full year while carefully life. ideally, the ritual should be performed others, and if possible, in a place set at this point, i would then suggest carefully, and contemplatively over the daily devotion to the banishing memorization work discussed above. future practical magical operations is brought to the ligh

one of them relates to the hierophants' wand which "represents him as touching thereby the divine light of kether and attracting through the middle pillar to malkuth" another concerns the so-called banner of the east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit through the waters of creationunder the harmony of the golden cross of the reconciler. the whole represents the ascent of the initiate into perfect knowledge of the light (italics mine) in the adeptus minor ritual is to be found the analysis of the so-called keyword 1.n.ri. it is found in several places thereafter; its very frequency should make the student suspect its impor

ple "i reign over you (here 3 6 the golden dawn the order version names the three archangels of the element) saith the god of justice in power exalted above the firmament of wrath. in whose hands the sun is as a <66> sword and the moon as a through-thrusting fire. who measureth your garments in the midst of my vestures and trussed you together as the palms of my hands. whose seat i garnished with the fire of gathering. who beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered you a rod with the ark of knowledge. moreover, ye lifted up your voices and sware obedience and faith to him that liveth and triumpheth. whose beginning is not nor end cannot be. who shineth as a flame in the midst of your palaces and reigneth amongst you as the balance

ence of metals. the black dragon death-putrefaction-decay. the king red-the qabalistic microprosopus. tiphareth-analogous to gold and the sun. the queen white-the qabalistic bride of microprosopus. malkah-analogous to silver and the moon. the four orders of the elementals are: 1. the spirits of the earth gnomes 2. the spirits of the air sylphs 3. the spirits of the water undines 4. the spirits of the fire salamanders second knowledge lecture 6 1 these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera' the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolised and attributed- kerub of air-man-aquarius zv.5 ker

of the sephiroth, exclusive of kether. fourth knowledge lecture 0 yesod and malkuth are referred to the triangle below, the former to the apex, the latter to the base. like the caduceus, it further represents the three elements: water, fire and air. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolised by the upper part of the caduceus. the symbol of mercury on the tree of life enbraces all but kether. the horns spring from daath (knowledge) which is not, properly speak- ing, a sephira, but rather a conjunction of chokmah and binah. attribution of the tarot trumps path no. tarot trump letter symbol 11 0 the foolish man n a 12 1 the juggler 3 i2 13 2 the high priestess f d 14

REGARDIE TALISMANS

d force that will tend to bring about the results desired. one major injunction in the greater key of king solomon is worthy of note here: i command thee, my son, to carefully engrave in thy memory all that i say unto thee, in order that it may never leave thee. if thou dost not intend to use for a good purpose the secrets which i here teach thee, i command thee rather to cast this testament into the fire, than to abuse the power though wilt have of constraining the spirits, for i warn thee that the beneficent angels, wearied and fatigued by thine illicit demands, would to they sorrow execute the commands of god, as well as to that of all such who, with evil intent, would abuse those secrets which he hath given and revealed unto me the traditional magical squares and sigils and hierarchica

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

or 'watch lights, this observance is still maintained in the persian, roman and hebrewfaiths. it is their 'ignis aeternus, the holy ceremony of fire pervades all religious systems, being auniversal symbol in worship, a visible representation of the spirit of the invisible. for as fire iseverywhere, so god is everywhere, about us and in us, and thus we are god-lighted men. this wasthe teaching of the fire-worshippers, who claimed the discovery of the eternal fire, or thus to haveapproached their master in the 'immortal light. the comprehension of all this, and there-embodiment of this truth in their philosophy was the claim of the rosicrucians. as fire dissolvethall things, dissipateth all things, and causeth them to become invisible, true philosophy could go nofurther, and so adoration wa

rituals of the societas rosicrucianis in angliapracticus30 impalpable texture; firing them into cloud, mist, gas, into nothing. men of science cannot tell. uswhat is fire, but simply say, it is a phenomenon; they cannot tell whence it comes, or whither itgoeth. they tell us it is the evolution of light and hear in the combustion of bodies.conductor:what knowledge can you impart upon the effect of the fire element upon the production of preciousmetals?3rd alchemist:we may advise you, that gold and silver are the chief metals of the alchemists, and the two chiefmystic symbols of the rosicrucians. fire, light, vitality exists in everything, metal, stone and timber,when the 'life' of which is gone, it becomes unfit for service. in the combination of the metals whichwas explained to you as a th

rse. it hath been further taught that by the hermetic or magnetic light, we can augmentand purify indifferent stones and, give them greater value: thus, on sunday, expose yellow gems and.gold, and their weight will increase through the attractive power by affinity of the sun; and thus bythe alchemic action of the moon, pearls and stones of white on monday are improved: on tuesdaylet mars increase the fire of rubies, while on wednesday, sapphires, turquoises and gems of bluereflect the brilliant mercury. jupiter in his majesty, and thor, are supreme on thursday and givelustre to amethysts and stones of sanguine tint. on freddie, venus favours emeralds; and onsaturday the oldest of gods, saturn claims the lustrous diamond.the planets, too 'tis claimed, have direct power over the physical act

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

hermetic operations, the one spiritual, the other material, and these are mutually dependent. for the rest, all hermetic science is contained in the doctrine of hermes, which is said to have been originally inscribed upon an emerald tablet. its first articles have been already expounded, and those follow which are concerned with the operation of the great work: thou shalt separate the earth from the fire, the subtle from the gross, gently, with great industry. it rises from earth to heaven, and again it descends from heaven to earth, and it receives the power of things above and of things below. by this means shalt thou obtain the glory of the whole world, and all darkness shall depart from thee. it is the strong power of every power, for it will overcome all that is subtle and penetrate

ng free except by re-entering the current of exterior forms and assuming a fleshly envelope, then energetically battling against instincts to strengthen that moral liberty which will permit it at the moment of its death to break the chains of earth and wing its flight in triumph towards the star of consolation which has smiled in light upon it. following this clue, we can understand the nature of the fire of hell, which is identical with the demon or old serpent; we can gather also wherein consists the salvation and reprobation of men, all called and all elected successively, but in small number, after having risked falling into the eternal fire through their own fault. such is the great and sublime revelation of the magi, a revelation which is the mother of all symbols, of all dogmas, of

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

erwise none. the crown of laurel, rue, mugwort or vervain must be double, in like manner; one of them is used in evocations, while the other is burnt, the crackling which it makes and the curls of the smoke which it produces being observed as an augury. nor is such observance vain, for in the magical work all instruments of art are magnetized by the operator; the air is charged with his perfumes, the fire which he has consecrated is subject to his will, the forces of nature seem to hear and answer him: he reads in all forms the modifications and complements of his thought. he perceives the water agitated and, as it were, bubbling of itself, the fire blazing up or going out suddenly, the leaves of garlands rustling, the magical rod moving spontaneously and strange, unknown voices passing th

red away at the end, except the glass belonging to the dead person, and his portion of bread, which must be set before the portrait. in the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress-wood and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold. the lamp must then be extinguished, and the fire permitted to die out. on this day the portrait must not be unveiled. when the flame dies down, put more incense on the ashes and invoke god according to the 72 the ritual of transcendental magic forms of that religion to which the dead person belonged, and according to the ideas which he himself possessed of god. while making this prayer, we must identify ourselves with the evoked person

the baphomet of the temple or prince of the sabbath, that goat's head which brought such odium upon the occult associations of the middle ages. for the mineral work, the first matter is exclusively mineral, but it is not a metal. it is a metallized salt. this matter is called vegetable because it resembles a fruit, and animal because it produces a kind of milk and blood. it contains within itself the fire by which it must be dissolved. 117 chapter xx the thaumaturge we have defined miracles as the natural effects of exceptional causes. the immediate action of the human will upon bodies, or at least that action exercised without visible means, constitutes a miracle in the physical order. the influence exercised upon wills or intelligences, either suddenly or within a given time, and capable

ROBERT KIRK WALKER BETWEEN WORLDS

estored to the flower of intelligence of becoming once more the masters of all destinies, by providing true priests and great kings for the world to come! here ends the ritual of transcendental maunrobert kirk- walker between worlds(pages vi-xiv) flip to page# vi the jackman's song by ben jonson the faiery beame upon you, the starres to glister on you; a moone of light in the noone of night, till the fire-drake hath o're-gone you. the wheele of fortune guide you, the boy with the bow beside you, runne aye in the way, till the bird of day, and the luckyer lot betide you. vii acknowledgments this new edition of the secret commonwealth comes many years after i first read, in childhood, the incomplete edition prepared by andrew lang and published in the last century[*1] in the intervening peri

alive [as the seer had predicted in 1655. i shall trouble you with but one more [example] which i thought [the] most remarkable of any that occurred to me. in january of 1652 the above mentioned lieutenant colonel al. monro and i happened to be in the house of one william macleod of ferrinlea, in the country of ross. monro, the land lord [that is, macleod] and i were sitting in three chairs near the fire; in the corner of the great chimney were two islanders, who had that very night come to the house, and were related to the land lord. while one of these [islanders] was talking with monro, i perceived the other to look oddly toward me [and] from his look, and his being an islander, i conjectured him [to be] a the secret commonwealth 43 seer, and asked him what he stared at? he answered by

the chair, and his head hanging dead to the other side, and his arm backwards, as if it was broken. there were some english troops quartered near that place, and there being at that time a great frost after a thaw, the country was covered all over with ice. four or five of the english rode by this house [where we were staying, some two hours after the [seer's] vision, and while we were sitting by the fire we heard a great noise, which proved to be these troopers with the help of other servants, carrying in one of their number. he had taken a very mischievous fall, and had broken his arm, and was falling frequently into swooning fits. they brought him into the hall, and set him in the very chair and in the very posture that the seer had proposed [that is, foreseen; but the man did not die

RUBY TABLET OF SET

n the "khu" and the "khabs" as discussed in the book of the law. 78. what is meant by a "black brother" 79. what similarities can be noted between azazel and set? 80. explain the egyptian principle of crossing. 81. in your own words, interpret the symbolism of the pentagram. 82. what is meant by the term "the temple in man" 83. what is "sex magick" and its value if any? 84. what is the kundalini? the fire snake? 85. what is meant by the "ordeal with the demon crowley" 86. what was the secret seal of the a.a, and what did it mean? 87. what is the abyss? 88. when does human peak performance occur? why? 89. in alchemy, the mundane transmutation of metals was symbolic of what? 90. how can the rejection of gods aid setians in conquering death? 91. what are ley lines? 92. what constitutes a "sch

censor is moved about the graal and about the assembled and lastly the four neters. celebrant: gbehold the graal of perfection, of challenge, of unspoken desire. it is the curse of the setian who would drink and then forget the well from which its draught is drawn. this elixir of life is consecrated in the sacred smoke of the ancients. this elixir comes from the fruit of immortality. it contains the fire of the spice that defies death. we drink it now in fellowship, that our brother may begin his journey in its warmth. let he who shared our cup and drank with impunity know that none dare come against him on his journey. his will be unconquerable as he strides among the gods. h the graal is shared by pouring into the individual ones. when all are poured the cups are raised in toast (spoken

from your own kind. you could not know but that you risked more than your life- yet you stretched forth your will through the darkness of the angles to seek mine. though you have brought many honors to me, never was there such as this. take now the pact. in that chamber which you know to be most beloved of me, build now with your own hands a flame that is sacred to me. let your hands pass through the fire- once for each angle of my shining trapezohedron. speak again that great key which suspends the barrier between hell and earth, that i may bear witness to that which you undertake in my name. receive now my tribute. our pact shall be consumed in the flame, and with this act i release you from your bond with me. through your alliance with the powers of darkness you have been granted knowle

ho shine like fire in the jaws of chaos, whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness? stronger are your feet than the barren stone, and mightier are your voices than the manifold winds, for you are become a temple such as is not, but in the mind of set. arise, says the first of your kind; move, therefore, unto the elect; show them the fire within you, and awaken them that they may gain the strength to live forever. the third part micma goho piad zir comselh azien biab os londoh norz chis othil gigipah undl chis tapuim qmospleh teloch quiin toltorg chis i chis ge m ozien dst brgda od torzul ili eol balzarg, od aala thiln os netaab, dluga vomsarg lonsa capmiali vors cla homil cocasb fafen izizop od miinoag de gnetaab vaun nan

il early in the year xxviii, when these and other works were migrated from the crystal tablet to the ruby tablet. 4. reading list# 11f utterance [sentinel's note: the following article was written in march '92 by then-setian osborn. it is a reflection upon the pylon working of the previous august, which had been the initiatory group working for the pylon. his role in the working was to consecrate the fire to become the black flame] classification: v2- a17.17- 1 author: richard osborn i date: march 12, xxvii publication: vox draconis, summer, xxvii (draconis pylon) html revision: september 22, 1998 ce subject: out of body projection reading list: this flame is the driving force that gives us meaning that gives us access to the mysteries of existence the mysteries of life the mysteries of be

SALMANRUSHDIE THESATANICVERSES

e most often selected, if truth be told; at least three times a week. her permawaved coiffure, her pearls, her suit of blue _maggie-maggie-maggie, bays the crowd _burn-burn-burn. the doll- the _guy- is strapped into the hot seat. pinkwalla throws the switch. and o how prettily she melts, from the inside out, crumpling into formlessness. then she is a puddle, and the crowd sighs its ecstasy: done "the fire this time" pinkwalla tells them. music regains the night. o o o when pinkwalla the deejay saw what was climbing under cover of darkness into the back of his panel van, which his friends hanif and mishal had persuaded him to bring round the back of the shaandaar, the fear of obeah filled his heart; but there was also the contrary exhilaration of realizing that the potent hero of his many d

rawling to her, pleading for forgiveness and for love; because before he left he had wrought a terrible vengeance upon her, destroying every one of the surrogate himalayas she had collected over the years, thawing the iceeverest she kept in her freezer, pulling down and ripping to shreds the parachute-silk peaks that rose above her bed, and hacking to pieces (he'd used the small axe she kept with the fire extinguisher in the broom cupboard) the priceless whittled memento of her conquest of chomolungma, given her by pemba the sherpa, as a warning as well as a commemoration _to ali bibi. we u"ere luck. not to try again. she flung open sash windows and screamed abuse at the innocent fields beneath "die slowly! burn in hell" then, weeping, she rang saladin chamcha to tell him the bad news. o o

, under cover of it, so to speak, it continued perniciously to spread- and now, no doubt, it has filled him up; now there is nothing left of saladin but this, the dark fire of evil in his soul, consuming him as wholly as the other fire, multicoloured and engulfing, is devouring the screaming city. truly these are "most horrid, malicious, bloody flames, not like the fine flame of an ordinary fire. the fire is an arch across the sky. saladin chamcha, the adversary, who is also _spoono, my old chumch, has disappeared into the doorway of the shaandaar caf. this is the maw of the black hole; the horizon closes around it, all other possibilities fade, the universe shrinks to this solitary and irresistible point. blowing a great blast on his trumpet, gibreel plunges through the open door. o o o t

whose offices these were. the reasons for the crime remained obscure, and as the miscreants had perished in the blaze, it was unlikely that they would ever come to light. an "own goal" remained, however, the most probable explanation. a tragic affair; the dead woman had been heavily pregnant. inspector stephen kinch, issuing the statement in which these facts were stated, made a "linkage" between the fire at the brickhall crc and that at the shaandaar caf, where the second dead person, the male, had been a semi--permanent resident. it was possible that the man had been the real firebug and the woman, who was his mistress although married to and still cohabiting with another man, had been no more than his dupe. political motives- both parties were well known for their radical views- could n

ictory, no matter how overwhelming, is never absolute? consider this fallen man. he sought without remorse to shatter the mind of a fellow human being; and exploited, to do so, an entirely blameless woman, at least partly owing to his own impossible and voyeuristic desire for her. yet this same man has risked death, with scarcely any hesitation, in a foolhardy rescue attempt. what does this mean? the fire has closed around the two men, and smoke is everywhere. it can only be a matter of seconds before they are overcome. there are more urgent questions to answer than the _damnfool_ ones above. what choice will farishta make? does he have a choice? gibreel lets fall his trumpet; stoops; frees saladin from the prison of the fallen beam; and lifts him in his arms. chamcha, with broken ribs as

SAPPHIRE TABLE OF SET MAIN

h the ancients can remanifest. i was born on the 32nd year of the on of set into the presence of a finnish priest of set. this priest had already heard my call at the temple of amon in karnak, egypt, nine years before. since then his greater self had prepared him to receive me. in the year 1992 his mind reached me for the first time via the shub-niggurath working. during the same year he also met the fire of amon for the first time; in america he met the great reconstructor of the priesthood of amon, master r. amn dececco. in the year 1994 he came to my coffin in london and in a working of the order of the trapezoid he spoke my name again after thousands of years. for a brief moment a gate was opened between us, and a vision was cast forth, but he was not yet ready to enact it. since this

SAPPHIRE TABLET OF SET

h the ancients can remanifest. i was born on the 32nd year of the on of set into the presence of a finnish priest of set. this priest had already heard my call at the temple of amon in karnak, egypt, nine years before. since then his greater self had prepared him to receive me. in the year 1992 his mind reached me for the first time via the shub-niggurath working. during the same year he also met the fire of amon for the first time; in america he met the great reconstructor of the priesthood of amon, master r. amn dececco. in the year 1994 he came to my coffin in london and in a working of the order of the trapezoid he spoke my name again after thousands of years. for a brief moment a gate was opened between us, and a vision was cast forth, but he was not yet ready to enact it. since this

SATANGEL

nsidered to be double agents, appearing both as angels and as devils. to the black magician or witch they are thus powerful allies. 4th choir: dominions also called dominations, lords, kuriotetes, and in hebrew lore hamshallim. considerd as channels of mercy residing in the second heaven, and according to dionysus regulate the angel s duties. its ruling lords are zadkiel, hashmal (hasmal/chasmal, the fire speaking angel, yahriel and muriel. 5th choir: virtues known also as malakim, the dunamis, tarshishim, brilliant ones or shining ones. they are said to bestow miracles and blessings, and are most often associated with heroes and those who fight for what is right. according to the book of adam and eve, two virtues acted as midwives at the birth of cain. their ruling princes are michael, ra

o candlesticks and the two vervain crowns on the right and left sides of the triangle within the circle. this being done, the two candles may be lighted, taking care that there is a new brazier in front of the warlock, piled with newly consecrated charcoal. this must be kindled by the warlock casting a small quantity of the brandy therein and a part of the camphor, the rest being reserved to feed the fire periodically, in proportion to the length of business. having punctually performed all that is mentioned above, the chief operator may repeat the following prayer: i present thee, o great adonay, this incense as the purest i can obtain: in like manner, i present thee this charcoal prepared from the most ethereal of woods. i offer them, o grand and omnipotent adonay, eloim, ariel and jehov

dread visage, and grant that they shall be obedient when i shall raise them up from hell, when i shall impose my will on them. after the office of the dead, the warlock shall extinguish the taper, and at sunrise shall cut the throat of a male lamb of nine days old, taking great care that the blood does not gush forth upon the earth. he shall skin the lamb, and shall cast its tongue and heart into the fire. the fire must be freshly kindled, and the ashes shall be preserved for use at the proper time. the skin of the lamb shall be sprinkled four times every day with holy water. on the tenth day, before the rising of the sun, the lambskin shall be covered with the ashes of the heart and tongue, and with the ashes also of the cock. on thursday, after sunset, the flesh of the lamb shall be inte

shalt forwith appear before this circle, to do my will. come therefore quickly, and peaceably, by the names, adonai, zebaoth, adonai-amioram, come, come, adonai, king of kings, commands thee. now if he delays his appearance, write his name on parchment; put it in a black box, with brimstone and other stinking perfumes: bind the box with iron wire, hang it on the point of your blade, hold it over the fire of charcoal, which shall be placed towards that quarter whence the spirit will come, and say first to the fire: i conjure thee, o fire, by him who made thee, to torment, burn, and consume this spirit [n] everlastingly. to the spirit: because thou art disobedient, and obeyest not these, my commands, nor the precepts of the lord, thy god, now i, who am the servant of the most high, and impe

the name of jehovah, and by the power and dignity of the three names, tetragrammaton, anexhexeton, primematum, may all these drive thee, oh thou disobedient spirit [n] into the lake of fire, prepared for the damned and accursed spirits, remembered no more by that god, who shall come to judge the quick and the dead. set the box in the flame. thereupon he will speedily appear. when he comes, quench the fire, and make sweet perfumes. shew him the pentacle on your vestment and then say; behold thy confusion, if thou be disobedient to man or beast. the magician then puts the necessary questions and demands to the spirit (sloane ms. british museum) license to depart depart, i say, and be thou ready and willing to come whensoever exorcised, and conjured by the rites of black magic. i now conjure

SATANIC RITUALS

, with all console controls off, leaving only candlelight, and closing musical anthem played during pollutionary. die elektrischen vorspiele celebrant: die feuer der h lle sind gegeben und die gedanken gewinnen die oberhand. offnet die portale zur dunkelheit. oh grosser wegbereiter. erscheine in diesem kreis. wehe durch die tore des gl nzenden trapezohedron f r das blut, welches dargeboten wurde! the fire of hell doth provide and the thoughts from within doth prevail. open the portals of darkness, o great opener of the way. come forth into this cycle. blast ye forth through the gates of the shining trapezohedron, for the blood hath been offered! erscheine unter den menschen und sei nicht l nger zur ckgedrangt. komm, wehe und krieche ein in die grossen konzile ohne dich und beende den weg d

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

work on behalf of his homeland, tibet, which has been under chinese control since 1950. 2005 benedict xvi is elected the 265th pope of the roman catholic church. xiv world religions: almanac timeline of events words to know acupuncture: traditional chinese medical treatment that uses needles inserted into the body at specific locations to stimulate the body s balanced flow of energy. adur aduran: the fire of fires that burns in zoroastrian temples. agnosticism: the view that the existence or nonexistence of god is unknown and is probably unknowable. ahimsa: the principle of nonviolence, or not doing harm to any living creature. ahura mazda: the supreme god of zoroastrianism. akaranga sutra: one of the sacred texts of jainism, which contains the teachings of mahavira. akhand paath: any occa

y philosophy. aristotle, on the other hand, believed that ethical actions were not preordained or universal concepts. rather, a moral action was one that had a moral outcome. the best life, according to aristotle, was one following a moderate course, as guided by reason. consideration of the supernatural the question of immortality was also important for greek philosophers. heraclitus s notion of the fire-soul comes close to addressing immortality, while the pythagorean belief in the transmigration of souls (the belief that souls find another body to reside in after death) held that life continued after death, only in different forms. plato made the first coherent statements about immortality. in fact, through a series of dialogues he sought to prove the immortality world religions: almana

r protection to pedestrians, travelers, and pilgrims. in january each year, fire festivals called dosojin festivals are held. shrine decorations and ornaments are burned in a fire fed with bamboo. according to traditional belief, the sound that the crackling fire makes provides clues about whether the upcoming year will be lucky or not. children throw their calligraphy (artistic handwriting) into the fire, and ashes flying heavenward are a sign that the child will become a good calligrapher. purification symbols other shinto symbols have to do with purification rights. elements that can be used to purify include water, sand, fire, sake, and salt. a person entering a shrine purifies him or herself by washing his or her hands in a bowl. traditionally, people even rinsed their mouths (althoug

er shinto symbols have to do with purification rights. elements that can be used to purify include water, sand, fire, sake, and salt. a person entering a shrine purifies him or herself by washing his or her hands in a bowl. traditionally, people even rinsed their mouths (although this practice is no longer widely followed. in a shrine compound, a fire burns, and visitors often waft the smoke from the fire over their heads to burn away impurities and to gather the blessings of world religions: almanac 407 shinto the gods. many traditional japanese still follow the practice of purifying the home by sprinkling water at the home s gate each morning and evening. others place small piles of salt (mori shio) at the home s entrance or around the four corners of the home s plot to purify it. salt i

f people who acknowledge the faith has increased. using an estimate of 2.6 million, one source ranks zoroastrianism as the seventeenth-largest religion in the world. still, it is generally believed that the number of zoroastrians is shrinking, largely because many traditional zoroastrians believe that one cannot convert to the religion but rather has to be born into it. words to know adur aduran: the fire of fires that burns in zoroastrian temples. ahura mazda: the supreme god of zoroastrianism. amesha spentas: the bounteous immortals, aspects, or sides, of ahura mazda. asha: righteousness that derives from natural law. avesta: the chief sacred scripture of zoroastrianism. daevas: ancient persian deities. faravahar: a figure of a bird with its wings spread that is a chief symbol of zoroast

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

er. jupiter: is the power from the life of light, in it is fulfilled god's word of the cognition, sound, call and tone. venus: light, love, fire, which burns in the oil of mercy, in which consists the heavenly life. the first and dark principium. god the father, being called a consuming fire. the other principium of light, being god's son, is one with the eternal world of light. the principium of the fire belongs to the world of the four elements, being an offspring of the first two, and is the third principle. whenever the first three qualities of the first dark principii gain the upper hand, then the others are tied up around their centro and all seven are evil. then saturnus stands for avarice, mercurius for envy, mars for wrath, sol for vanity, venus for lewdness, jupiter for cunning a

ay desire. this moisture must be caught lest it should change into vapour or fume. the two vapours are the roots of the art. the prima materia derives its existence from the fiat, the word of creation. and this word comes from the father who is the creator of all things, and the spirit radiates from both: this is god's life giving air. then, too, air brings to iife everything within the elements. the fire warms all things, the water refreshes, delights and saturates all things: and the nitrous earth, mother-like, nourishes and sustains all things; the air was born out of fire, and in turn makes the fire burn, that it may live, but air in the form of water is food for the fire, and the fire burns into this element: water and dew of the ground, the greasy fat dew of the ground, the earth as

e elements is the nitrous, aluminous and spiritual gumosic water, salt earth or crystal, which has nature in its womb, a son of the sun, and a daughter of the moon. it is a hermaphrodite, born out of the wind, a phoenix living in fire, a pelican, reviving his dear young ones with its blood; the young icarus, drowned in the water, whose nurse is the earth, whose mother is the wind, whose father is the fire, the water her caretaker and drink, one stone and no stone, one water and no water, nevertheless a stone of living power and a water of living might; a sulphur, a mercury, a salt, hidden deep in nature, and which no fool has ever known nor se n sepher ha-bahir or the book of illumination attributed to rabbi nehunia ben hakana translated by aryeh kaplan the bahir 2 the first verses of crea

SEPHER HA BAHIR

wind coming from the north, a great cloud and burning fire" fire is nothing other than fierce anger, as it is written (leviticus 10:2 "and fire went out from before god, and it consumed them and killed them" he said: there is no difficulty. one case is speaking of when israel does the will of god, while the other is speaking of when they do not do his will. when israel does not do his will, then the fire comes close [to destroy and punish. but when they do god's will, then the attribute of mercy encompasses and surrounds it, as it is written (micah 7:18 "he lifts up sin and passes over rebellion" 35. what is this like? a king wanted to punish and whip his slaves. one of his governors stood up and asked the reason for this punishment. when the king described the offence, the governor said

voice of god is with majesty. it is also written (psalm 111:3, splendour and majesty are his works, his righteousness stands forever [the fourth voice is (psalm 29:5, god s voice breaks the cedars. this is the bow that breaks the cypress and cedar trees [the fifth voice is (psalm 29:7, god s voice draws out flames of fire. this is what makes peace between water and fire. it draws out the power of the fire and prevents it from evaporating the water. it also prevents [the water] from extinguishing it [the sixth voice is (psalm 29:8, god s voice shakes the desert. it is thus written (psalm 18:51) he does kindness to his messiah, to david and his descendants until eternity more than [when israel was] in the desert [the seventh voice is (psalm 29:9, god s voice makes hinds to calf, strips the f

the top of the mountain. still another verse, however (exodus 20:22) states from heaven i spoke to you. how is this reconciled? his great fire was on earth, and this was one voice. the other voices were in heaven. it is thus written (deuteronomy 4:36, from the heavens he let you hear his voice, that he might instruct you. and on the earth he showed you his great fire, and his words you heard from the fire. which [fire] was that? it was the great [fire that was on the earth] from where did the speech emanate? from this fire, as it is written, and his words you heard from the fire. 47. what is the meaning of the verse (deuteronomy 4:12, you saw no form, only a voice? the bahir 13 this was explained when moses said to israel (deuteronomy 4:15, you did not see an entire image. you saw an image

SEPHER YETZIRAH WESTCOTT

and water, which divide into active and passive forces. the three mothers, aleph, mem and shin, are the foundation, from them spring three fathers, and from these have proceeded all things that are in the world. 3. the three mothers in the world are aleph, mem and shin: the heavens (36) were produced (37) from fire; the earth from the water; and the air from the spirit is as a reconciler between the fire and the water. 4. the three mothers, aleph, mem and shin, fire, water and air, are shown in the year: from the fire came heat, from the waters came cold, and from the air was produced the temperate state, again a mediator between them. the three mothers, aleph, mem and shin, fire, water and air, are found in man: from the fire was formed the head; from the water the belly; and from the ai

lve bounds of the universe. see now, of these words, the faithful witnesses are the universe, the year and man. the dodecad, the heptad, and the triad with their provinces; above is the celestial dragon, t l i (49) and below is the world, and lastly the heart of man. the three are water, air and fire; fire above, water below, and air conciliating between them; and the sign of these things is that the fire sustains (volatilises) the waters; mem is mute, shin is sibilant, and aleph is the mediator and as it were a friend placed between them. 2. the celestial dragon, t l i, is placed over the universe like a king upon the throne; the revolution of the year is as a king over his dominion; the heart of man is as a king in warfare. moreover, he made all things one from the other; and the elohim

abraham believed on him (56) and it was imputed unto him for righteousness. and he made this covenant as between the ten toes of the feet--this is that of circumcision; and as between the ten fingers of the hands and this is that of the tongue (57) and he formed the twentytwo letters into speech (58) and shewed him all the mysteries of them (59) he drew them through the waters; he burned them in the fire; he vibrated them in the air; seven planets in the heavens, and twelve celestial constellations of the stars of the zodiac- the end of "the book of formation- the fifty gates of intelligence attached to some editions of the "sepher yetzirah" is found this scheme of kabalistic classification of knowledge emanating from the second sephira binah, understanding, and descending by stages throu

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

nned the night before and difficulties are sorted out before they become problems. the process is learn, do, and teach. adepts make every effort to be among the circle of those who know, for there are so many who don't. the ratio is something like a hundred to one. however, there must be that one knowledgeable person or adept if anything is to be accomplished, for the one is the spark that starts the fire that will eventually illuminate the path for all mankind to follow. adepts prepare themselves with all types and kinds of knowledge, for they know from experience that every once in a great while, calamity will arise and plunge mankind into darkness. without one who knows, the road back to light and understanding would be a long one, indeed. many times in the past, men have risen to great

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

dness to remember that this is said by the author of the original ms, not by the editor, have been by you empowered and instructed to adapt to the comprehension of the uninitiated, some few of the starry truths which shone on the great shemaia of the chaldean lore, and gleamed dimly through the darkened knowledge of latter disciples, labouring, like psellus and iamblichus, to revive the embers of the fire which burned in the hamarin of the east. though not to us of an aged and hoary world is vouchsafed the name which, so say the earliest oracles of the earth "rushes into the infinite worlds" yet is it ours to trace the reviving truths, through each new discovery of the philosopher and chemist. the laws of attraction, of electricity, and of the yet more mysterious agency of that great princ

dimly visible, and its struggling and perturbed reflection again shed a glow over the horrors of the path. glyndon recovered himself, and sped onward. below, he heard the voice of mervale calling on him, though he no longer saw his form. the sound served as a guide. dizzy and breathless, he bounded forward; when hark! a sullen, slow rolling sounded in his ear! he halted, and turned back to gaze. the fire had overflowed its course; it had opened itself a channel amidst the furrows of the mountain. the stream pursued him fast fast; and the hot breath of the chasing and preternatural foe came closer and closer upon his cheek! he turned aside; he climbed desperately with hands and feet upon a crag that, to the right, broke the scathed and blasted level of the soil. the stream rolled beside an

d firmly and quickly over the crumbling and heated strata. he had proceeded about fifty yards, when he halted abruptly; an unspeakable and unaccountable horror, not hitherto experienced amidst all his peril, came over him. he shook in every limb; his muscles refused his will, he felt, as it were, palsied and death-stricken. the horror, i say, was unaccountable, for the path seemed clear and safe. the fire, above and behind, burned clear and far; and beyond, the stars lent him their cheering guidance. no obstacle was visible, no danger seemed at hand. as thus, spell-bound, and panic-stricken, he stood chained to the soil, his breast heaving, large drops rolling down his brow, and his eyes starting wildly from their sockets, he saw before him, at some distance, gradually shaping itself more

magined that he interpreted the meaning of the first sentences, and that they ran thus "to quaff the inner life, is to see the outer life: to live in defiance of time, is to live in the whole. he who discovers the elixir discovers what lies in space; for the spirit that vivifies the frame strengthens the senses. there is attraction in the elementary principle of light. in the lamps of rosicrucius the fire is the pure elementary principle. kindle the lamps while thou openst the vessel that contains the elixir, and the light attracts towards thee those beings whose life is that light. beware of fear. fear is the deadliest enemy to knowledge" here the ciphers changed their character, and became incomprehensible. but had he not read enough? did not the last sentence suffice "beware of fear" it

is wife, and his wife looked steadily on the carpet "modest and shy in his manners rather too much so" mrs. mervale was in the seventh heaven of indignation and amaze "my dear" said mr. mervale at last, meekly and interogatingly "my dear" returned mrs. mervale, innocently and sourly "we can make up a room for my old friend, sarah" the old friend had sunk back on his chair, and, gazing intently on the fire, with his feet at ease upon the fender, seemed to have forgotten his question. mrs. mervale bit her lips, looked thoughtful, and at last coldly replied "certainly, mr. mervale; your friends do right to make themselves at home" with that she lighted a candle, and moved majestically from the room. when she returned, the two friends had vanished into mr. mervale's study. twelve o'clock struc

SIR WALLIS BUDGE EGYPTIAN MAGIC

ptolemies it had become a book called "the book of overthrowing apep" which contained twelve chapters. at the same time another work bearing the same title also existed; it was not divided into chapters, but it contained two versions of the history of the creation, and a list of the evil names of apep, and a hymn to ra. 2 among the chapters of the former work was one entitled "chapter of putting the fire upon apep" which reads "fire be upon thee, apep, thou enemy of ra! the eye of horus prevails over the accursed soul and shade of apep, and the p. 80 flame of the eye of horus shall gnaw into that enemy of ra; and the flame of the eye of horus shall consume all the enemies of the mighty god, life! strength! health! both in death and in life. when apep is given to the flame" says the rubric

gain" such are the words of power, and these are followed by the directions for performing the ceremony, which read thus "if thou wouldst destroy apep, thou shalt say this chapter over a figure of apep which hath been drawn in green colour upon a sheet of new papyrus, and over p. 81 a wax figure 1 of apep upon which his name hath been cut and inlaid with green colour; and thou shalt lay them upon the fire so that it may consume the enemy of ra. and thou shalt put such a figure on the fire at dawn, and another at noon, and another at eventide when ra setteth in the land of life, and another at midnight, and another at the eighth hour of the day, and another towards evening [and if necessary] thou mayest do thus every hour during the day and the night, and on the days of the festivals and ev

enemy of ra, shall be overthrown in the shower, for ra shall shine and apep shall indeed be overthrown" and the papyrus and the figure "having been burnt in a fire made of khesau grass, the remains thereof shall be mixed with excrement and thrown upon a fire; thou shalt do this at the sixth hour of the night, and at dawn on the fifteenth day [of the month. and when the figure of apep is placed in the fire thou shalt spit upon him several times each hour during the day, until the shadow turneth round. thou shalt do these things when tempests rage in the east of the sky as ra setteth, in order to prevent the coming onward of the storms. thou shalt do this and so p. 82 prevent the coming of a shower or a rain-storm, and "thereby shall the sun be made to shine" in another part of this book the

. get thee back, for thou art cut asunder, thy soul is shrivelled up, thy accursed name is buried in oblivion, and silence is upon it, and it hath fallen [out of remembrance. thou hast come to an end, thou hast been driven away, and thou art forgotten, forgotten, forgotten" etc. to make these words to be of effect the speaker is told to write the names of apep upon a new papyrus and to burn it in the fire either when ra is rising, or at noon, or at sunset, etc. in another part of the work, after a series of curses which are ordered to be said over apep, the rubric directs that they shall be recited p. 83 by a person who hath washed himself and is ceremonially clean, and when this has been done he is to write in green colour upon a piece of new papyrus the names of all the fiends who are in

papyrus the names of all the fiends who are in the train of apep, as well as those of their fathers, and mothers, and children. he must then make figures of all these fiends in wax, and having inscribed their names upon them, must tie them up with black hair, and then cast them on the ground and kick them with the left foot, and pierce them with a stone spear; this done they are to be thrown into the fire. more than once is it said "it is good for a man to recite this book before the august god regularly" for the doing of it was believed to give great power "to him, both upon earth and in the underworld" finally, after the names of apep are enumerated, be who would benefit by the knowledge of them is bidden to "make the figure of a serpent with his tail in his mouth, and having stuck a kni

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

rcle, anytime you come to an implement that you laid out previously, you hop over it with a short hop. sigil invocatory names and poetic streams: sigil 1: the sign of the wud-zauberor invocatory name: wode (woahd) poetic stream: disguised as serpent and winged god the cunning king bestowed his worth upon the man and woman, shapely formed that they would unite heaven and earth sigil 2: the sign of the fire invocatory name: azael (oz ah el) poetic stream: even the fire has horns red tines with burning life the smith hammers the heated iron love in the earth, on the anvil, strife. sigil 3: the sign of the autumn equinox invocatory name: wandil (wahn dill) poetic stream: autumn, the doorway of the blessed water in the pale bloom unseen life comes to sleep, risen above to sink below the fading

SOLOMON

eads, when they were children and had reached their eighth day. then when a child is crying in the night, i become a spirit, and glide by means of his voice. in the crossways [1] also i have many services to render, and my encounter is fraught with harm. for i grasp in all instant a man's head, and with my hands, as with a sword, i cut it off, and put it on to myself. and in this way, by means of the fire which is in me, through my neck it is swallowed up. i it is that sends grave mutilations and incurable on men's feet, and inflict sores [1. this seems the sense of enodiais, unless understood, trivialibus dis "to the demons of the wayside or cross-road" hecate was such a goddess, and in c.i. 26 we have mention of a daimon enodia, the latin trivia. as a subst. the neut. plur. enodia= blist

inflict sores [1. this seems the sense of enodiais, unless understood, trivialibus dis "to the demons of the wayside or cross-road" hecate was such a goddess, and in c.i. 26 we have mention of a daimon enodia, the latin trivia. as a subst. the neut. plur. enodia= blisters caused by walking, in theophr, sud. 15] 45. and i solomon, on hearing this, said to him "tell me how thou dost discharge forth the fire? out of what sources dost thou emit it" and the spirit said to me "from the day-star [1. for here hath not yet been found that elburion, to whom men offer prayers and kindle lights. and his name is invoked by the seven demons before me. and he cherishes them [1. or "from the orient] 46. but i said to him "tell me his name" but he answered "i cannot tell thee. for if i tell his name, i ren

SORCERIES OF ZOS

, or duality. the lightning-swift alternations of these terminals, active-passive, are positive emanations of the void, i.e. the manifestation of the unmanifest, and the hand is the symbol of this creative, power-manifesting duality. the supreme symbol of zos kia cultus therefore resumes that of the scarlet woman, and is reminiscent of crowley's cult of love under will. the scarlet woman embodies the fire snake, control of which causes 'change to occur in conformity with will. the energized enthusiasm of the will is the key to crowley's cult, and it is analogous to the technique of magically induced obsession which spare uses to reify the 'inherent dream. one of the foremost magicians of our time- salvador dali- developed a system of magical reification at about the same time that crowley

where alostrael (leah hirsig) supplied the magical impetus; and so on, up to the new aeon interpretation of the tarot (the book of thoth, which he produced in collaboration with frieda harris in 1944. dali's shak-ti gala- was the channel through which the inspiring creative current was fixed or visualized in some of the greatest paintings the world has seen. and in the case of austin osman spare, the fire snake assumed the form of mrs. paterson, a self-confessed witch who embodied the sorceries of a cult so ancient that it was old in egypt's infancy. spare's grimoire is a concentration of the entire body of his work. it comprises, in a sense, everthing of magical or creative value that he ever thought or imagined. thus, if you posses a picture by zos, and that picture contains some of his

sed by her human representative. these shadow-women, impelled by some subtle law of attraction, gravitated to one or other of the devotees who sat in a drowsy condition around the entranced priestess. sexual congress with these shadows then occurred and it was the beginning of a sinister form of dream-conrtol involving journeys and encounters in infernal regions. the ku would seem to be a form of the fire snake exteriorized astrally as a shadowwoman or succubus, congress with which enabled the devotee to reify his 'inherent dream. she was known as the 'whore of hell' and her function was analogous to that of the scarlet woman of crowley's cul tt,he suvasini of the tantric kaula circle, and the fiendess of the cult of the black snake. the chinese ku, or harlot of hell, is a shadowy embodime

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

comes to a point in understanding where the spirit reveals all of life to be death. one is then no longer in the world, but under it, in the underworld. one has descended into hades.5 it will be well for such a person not to go under, and if a new world comes into being either the seeker vanishes from sight, or emerges once more, transfigured, and looks out upon a new sun and a new earth. out of the fire of the spirit the universe has been reborn. birth and rebirth in testimony of what happened to them in the mysteries we have the accounts of the initiates themselves. menippus relates how he traveled to babylon in order to be taken the mysteries and mysteriosophy 7 to hades and brought back again by the followers of zoroaster. 6 he says that in the course of his wanderings he crossed the

e did not detect in them a mystery-sense. something that cannot and never will be put into words by plato must refer to a matter about which all writing would be futile. it must mean a feeling, a sense of experience that cannot readily be communicated, but can be gained only by long partnership in a common life. this indicates a special process of education given by plato to the elect, who caught the fire that flashed from his words, whereas others received only ideas. interpreting plato s dialogues depends very much on the manner of approach we adopt. everyone, according to his or her spiritual condition, will find in them either more or less significance. what took place between plato and his pupils was much more than the imparting of the words in their literal meaning. studying with him

ried her off. demeter went wandering through the world lamenting and seeking for her. at eleusis she sat down on a stone, and there she was found by the daughters of celeus, a governor of eleusis. in the form of an old woman, she was taken into the service of the family of celeus, as nurse to the queen s son. she wished to endow the son with immortality, and to this end she hid him every night in the fire. but when his mother learned of it she cried and wailed, after which the bestowal of immortality was no longer 84 christianity as mystical fact possible, and demeter left the house. it was then that celeus built the temple. the grief of demeter for persephone was boundless, and spread sterility over the earth. to avert total disaster, the gods had to find a way of appeasing her, so zeus i

rises. thus we must conceive of consciousness as arising from the spiritual forces of the myth and mysteriosophy 85 earth for demeter is the archetype of the earth. and the fact that through her the earth is endowed with the regenerative power of the crops, points to still deeper aspects of her nature. it is she who wishes to grant immortality to human beings demeter places her charge secretly in the fire every night. human beings, however, cannot bear the pure energy of fire (or spirit) and demeter has to cease her attempt. all she can do is to institute the temple cult. through this, so far as they are able, human beings can participate in the divine nature. the festivals at eleusis were an eloquent confession of the belief in the immortality of the human soul. the conviction was express

corresponding to stages in the soul s development. the conquest of the nemean lion and his bringing it to mycenae shows the hero mastering the purely physical power in human nature and taming it. then his killing of the nine-headed hydra, conquering it with firebrands and dipping his arrows in its gall, which made them unerring, shows him overcoming the lower, sense-derived knowledge by means of the fire of the spirit: by conquering it he gains the power of seeing lower things in the light of spiritual vision. heracles captures the hind of artemis, the divine huntress: he hunts down all that wild nature can offer to the human soul. the other labors may be similarly interpreted the aim here was only to establish the general principle that they point to a process of inner development (r.st)

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

mand that if he does divulge secrets, may all the sins of the dead person whose skull he is drinking from be heaped upon his, the candidate's, head.6 so we see that the mason's newfound "god" jahbuhlun (jah-baal-on, is a rigid taskmaster who does not look kindly on traitors and blabbers. it was the canaanite god baal, of course, to whom the backslidden jews and pagans sacrificed their children in the fire. you'll recall that the prophet elijah brought the message of god's judgement against those who worshipped bloodthirsty baal, who, in reality, is merely an idolatrous representation of satan. yes, baal is the devil. to attempt in vain to combine the name of the true god with that of false gods like baal and on is particularly evil and grievous to the true god in heaven. yet, the mason doe

nder all are permitted the new man of reason. as crowley's one great commandment put it "do as thou wilt shall be the whole of the law" now baphomet, the androgynous horned, half man-woman, half goat god of the medieval knights templars, inculcates this "do your own thing" philosophy of illuminism. he is the very image of the freethinker, the mason and illuminist who raises the "torch of liberty" the fire of hell and light of lucifer. the knights templar, predecessor to today's freemasons, revered baphomet as the deity of wisdom. look closely at the reverse side of the u.s. dollar bill and you will find the horns of baphomet meticulously designed and imbedded- in this chapter, you will discover more about baphomet; about the green man; about pan, the horned witch god; and about crowley and

d that, symbolically, the capstone will be set in place atop the pyramid. then he who lies within the living stones shall come forth to rule. the phoenix (satan and his "son) shall rise from the flames of destruction just as the legendary phoenix bird arose. the phoenix, however, is, in reality a cockatrice, a dragon-bird, a flying serpent. the word "pyramid" incidentally, literally means "amidst the fire" and now you know the true, occultic meaning of the word. peering into the all-seeing eye simply put, freemasons, under the direction of haym salomon, ben franklin, and others, designed the great seal with its all-seeing eye in the capstone amidst the radiant sun background. as followers of egyptianism, it has long been assumed that the eye is that of osiris, the egyptian sun god, and/or

THE BOOK OF PLEASURE

ure a little, him does the "self" investigate with his extraordinary conduct. he can compel anything without offending. as the tendency of the most lustful ceases before publicity and death, so do morals and faith before the perfect bliss. a glimpse of the truth is born of purity of love: when the desire is without fear, when it does not desire possession. when the thought is fulfilled by vision. the fire that is all pleasure is loosed at his will, he is attraction, the cynosure of women. when the believing principle is devoid of faith, as sterile of possessing ideas of god- he is indestructible. only when there is no fear in any form is there realisation of identity with reality (freedom. for them there is no danger in negligence, there being no discrimination. for him who is conscious of

d control them by. hell-fire burns because you "conceived; and will cease to hurt when you identify the ego with all the possibilities of its qualities by believing as the "neither-neither" process. you are fire yet you are scorched! because you have "willed" belief (differently or not makes no difference; the cycle of belief goes on and always obliges, so one day you must believe differently and the fire will no longer hurt- you are saved? there are other means of hurting you? in that state which is not, there is no consciousness in any sense that thou art "that (kia, which is superb, beyond the range of definition: there is no temptation of freedom "it" was not the cause of evolution. hence "it" is beyond time, consciousness or unconsciousness, everything or nothingness, etc; this i know

himself (the mystic union of the ego and absolute. the nectar emitted, let him drink slowly, again and again22. after this astonishing experience his passion is incomparable, there is nothing in the world he will desire: unless he wills. that is why people do not understand me. the ecstasy in its emotion is omnigenous. know it as the nectar of life, the syllubub of sun and moon. verily he steals the fire from heaven: the greatest act of bravery in the world. deliberation egotized, except in the refraction 23 of the ecstasy, is exposure and death, becoming a presiding obsession, control having been given to a prior experience and is over-conscious of that through it momentarily finding freedom from its native law; thus generating double personality (insanity. 22: if it becomes physical, le

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

ion. 16. from the great unmanifest we thunder forth as a voice of great darkness; but this darkness is the one unfathomable mystery of the one true light of the whole universe. 17. there is a calling from the beyond; it awakens your inner vision! the illuminated ones are inspiring your soul from within! thou shalt also become a king of the aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy g

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

t. in celtic times, this was the end of the old year and the beginning of the new. this is the best time for the taking of omens. yule, this is the winter solstice, the longest night of the year. lighting of the yule log is symbolic of welcoming the sun. imbolg, also called lady s day, is a time of renewal. in days past a common fire was lit, and all members of a community would take a brand from the fire home, to rekindle their own hearth fires. today we call it groundhog day. ostara, the spring equinox, a time when daylight and night are in balance. a time of blessing the seed, planting, and fertility. beltain, a hinge day when winter gives way to summer. again the veil is thin between the worlds. dance around a may pole, celebrate the joy and ecstacy of life. litha, the summer solstice

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standards of admittance to his school. he denied a man acceptance because it was apparent that the wouldbe student had an unruly temper that could easily become violent. the rejected follower fulfilled pythagoras s negative evaluation by angrily leading a mob against the school and burning down the house where the teacher and 40 students were gathered. some accounts state that pythagoras died in the fire; others have it that he died of grief, sorrowing over how difficult a task it was to elevate humanity. m delving deeper schure, edouard. the great initiates. trans. by gloria raspberry. new york: harper and row, 1961. tribal religions the legends of the dead told by ancient or tribal people are perhaps the most accurate indicators of their religious thought. and from what can be assumed f

age and unseen fingers played a variety of melodies on the keyboard of the instrument. in addition to his famous feats of levitation a phenomenon that crookes personally witnessed on three different occasions daniel dunglas home was well known for his ability to handle fire without being burned or incurring any ill effects. during one demonstration, crookes watched in astonishment as home went to the fire, and after stirring the hot coals about with his hand, took out a red hot piece nearly as big as an orange, and putting it on his right hand, covered it over with his left hand so as to almost completely enclose it, and then blew into the small furnace that extemporized until the lump of charcoal was nearly white-hot. sir william crookes took extensive notes on all phases of home s abilit

h news, for they had no idea how swedenborg could possibly know that such a dreadful conflagration was occurring at such a distance away. swedenborg remained agitated and restless and went outside often that day, only to return with additional dire news, as if he were somehow viewing the disaster as it occurred. alarmed, he told the company that the house of a friend was already in ashes and that the fire was fast approaching his own home. at eight o clock in the evening, he came back inside to announce joyfully that the awful fire had been extinguished and that it had been stopped just three doors away from his house. by sunday morning, word had spread of swedenborg s remarkable vision, and he was summoned to the governor, who questioned him about the disaster. the seer described the fire

een stopped just three doors away from his house. by sunday morning, word had spread of swedenborg s remarkable vision, and he was summoned to the governor, who questioned him about the disaster. the seer described the fire precisely, telling exactly how it had begun and precisely how it had at last been squelched. on monday evening, a messenger dispatched by the board of trade during the time of the fire arrived in gotenburg. in letters the courier had brought with him, the fire was described exactly as stated by swedenborg, and the next morning the news was further confirmed by messages brought to the governor by royal courier. as the seer had proclaimed, the fire had been extinguished at exactly eight o clock in the evening. swedenborg s conversations with the angels and spirits of the

stament, the only references to the millennium are found in revelation 20:2 7. plete. every person from every age and nation will be there. and there shall only be classes: the saved and the lost. the book of life will have the names of the saved. for those whose names do not appear on those heavenly records, there is the final doom: to be sentenced to join satan and his angels in the place where the fire is never quenched. when the judgment has been completed, the first heaven and earth shall pass away and a new heaven and new earth shall be established for those saved to occupy with their glorified, incorruptible, spiritual bodies. m delving deeper abanes, richard. end-time visions. nashville, tenn: broadman& holman, 1998. cohn, norman. the pursuit of the millennium. new york: oxford uni

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ld bear with much more patience than the time the invisible invader dumped every one of his books on the floor. only the holy scriptures remained on the shelves. the most vicious attack on the clergyman occurred once when he knelt at his fireplace stirring the coals, preparatory to placing new kindling on the andirons. without warning, a huge deluge of water rushed down the chimney, extinguishing the fire, blinding the abbe with flying sparks, and covering him with ashes. the tutor woefully concluded that such actions could only be the work of his satanic majesty, the devil. the only other person who actually suffered physical pain dealt out by the haunting phenomena was mme. de x, who was in the act of unlocking a door when the key suddenly disengaged itself from her grip and struck her a

sions of reality. whatever the true cause of shc, such accounts have haunted men and women for centuries, thus the mystery is placed in this chapter. in december 2001, a 73-year-old woman in garden grove, california, died from the third-degree burns that she had suffered over 90 percent of her body. firefighters and the coroner s office were left with the puzzle of how this could be possible when the fire took only four minutes to extinguish and was confined to a couch, a table, and the chair in which the victim was sitting. was this another case of spontaneous human combustion? in many ways it is similiar to so many other unexplained instances of shc. on march 24, 1997, 76-year-old john o connor was found dead in his living room at gortaleen in northern ireland. an intense and localized h

s and clothing were untouched by fire, in spite of the fierce heat that would have been necessary to consume a human being. on august 19, 1966, doris lee jacobs of occano, california, burned to death in her trailer home at 1342 23rd street. although jacobs suffered burns on over 95 percent of her body, the inside of the trailer was only partially scorched. officials could offer no explanation for the fire, because it was the woman, not the trailer, who had burst into flames. how can human flesh be heir to such dangers as spontaneous combustion? spontaneous combustion, it is assumed, is confined to oily rags and newspapers piled up in poorly ventilated corners of basements and garages. on september 20, 1938, in chelmsford, england, a woman burst into blue flames in the midst of a crowded da

rth was burned, and a small section, approximately one foot in diameter, of the floor was damaged. the rug had not been burned, but it was greasy with tiny fragments of fat. a tea towel lying near where the body had been found was barely singed, and a large pile of dry firewood remained unaffected. gee concluded from his examination that the woman must have suffered a heart attack and fallen into the fire. the body was ignited at the head by the fire and had been sufficiently inflammable to burn to such an extensive degree without any other source of heat, like a candle. the draft from the chimney had prevented the spread of flames to other parts of the room. in a 1961 study dr. gavin thurston studied the literature of shc and came to a number of conclusions, among them: 1. that under cert

hc and came to a number of conclusions, among them: 1. that under certain conditions a body will burn in its own fat with little or no damage to surrounding objects. 2. the combustion is not spontaneous, but started by an external source of heat. 3. this has occurred where the body has been in the path of a draft up a chimney from a lighted fire. oxygenation of the flue prevents outward spread of the fire. in order to test thurston s theories, gee conducted some experiments of his own. he learned that human fat, when melted in a crucible, would only burn at a temperature somewhere near 250 degrees centigrade. however, a cloth wick prepared in liquid fat will burn even when the temperature of the fat has dropped as low as 24 degrees centigrade. gee also enveloped a layer of human fat in sev

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ilthy dungeons. although the pope had little problem yielding to pressure and issuing a ban on the order, he hesitated to give his sanction to the extermination of the knights. philip, however, was determined to see the templars destroyed and their wealth distributed to the state. for two weeks, the knights imprisoned in paris suffered the rack, the thumbscrew, the pincers, the branding iron, and the fire. thirty-six died under torture without speaking. the rest confessed to every charge the inquisition had leveled against them.the worship of baphomet, a black cat, and a serpent; the sacrifice of babies and the murders of pious knights who opposed them. a grand council was called in paris on may 10, 1310, to review the confessions. but philip fs victory was sullied when 54 of the knights w

itself.it is humankind that must bring everything to perfection. it is the sincere alchemist-magician who fulfills nature. god, paracelsus said, did not create objects made of iron. god created the metal that must be enjoined with fire in order to fashion useful items. nothing has been created in its final state. everything is first created in its primary state. it is the alchemist who must bring the fire of creativity to make art. alchemy is the art that makes the impure into the pure. higher magic can separate the useful from the useless and transmute it into its final substance and ultimate essence. m delving deeper caron m, and s. hutin. the alchemists. translated by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. t h e

harmony. devoted to his studies, his travels, and his school, pythagoras did not marry until he was about 60. the young woman had been one of his disciples, and she bore him seven children. the legendary philosopher died when a rejected student led an angry mob against the school and burned down the house where pythagoras and 40 students were gathered. some accounts state that pythagoras died in the fire; others have it that he died of grief, sorrowing over how difficult a task it was to elevate humanity. m delving deeper schure, edouard. the great initiates. translated by gloria rasberry. new york: harper and row, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. count saint-germain frederick the great (1712.1786) of prussia called the count of saint-germain th

he number three is the key that unlocks the door to intuition and is the driving energy that unites positive and negative, male and female. on the material level, the empress card represents the human aspect of love and symbolizes the sexual conjunction of male and female. the emperor (arcanum four) warns that no one can compromise with his or her conscience. the emperor of wisdom is activated by the fire of the vital force within all humans and regenerated by the alchemical slogan that all nature is regenerated by fire. the number four represents the primordial substance that is the origin of all the universe and is the numerical constituent of all manifestations in the third dimension. the hierophant, or pope (arcanum five, stands for the search for truth and represents all organized rel

t seemed a power to reap revenge on those who did so. for the most part, ursula was an oddity, and said to even be feared by many. accused of using witchcraft in order to make a man fall for her, she married toby shipton, a carpenter, in 1512. ursula shipton continued to tell fortunes and predict events. her fame spread throughout europe, for her predictions in riddle that forecast such events as the fire of london in 1666, the defeat of the spanish armada in 1588, and future technology. born fifteen years before nostradamus, it is reputed that she predicted the end of the world and even predicted her own end, with her death in 1561. although the first known edition of mother shipton fs prophesies appeared in print in 1641 (the propheceyes of mother shipton cfortelling t h e g a l e e n c

THE GOD OF THE WITCHES

crops as holy water is now. as with so many of the witch-ceremonies the original meaningwas lost, the new religion adopted the old rites with slight changes and the older form of the ceremonial fellinto disrepute and was sternly forbidden by the church. the cauldron was not for magical rites only, it alsoserved the homely purpose of cooking the food at the sabbaths "there was a great cauldron on the fire towhich everyone went and took out meat" said the french witches to boguet.[25] nothing suggests morestrongly the primitiveness of the rites and of the people who practised them than the use of the cooking-potwhich was in common to the whole company. the importance of cauldrons in the late bronze-age and earlyiron-age should be noted in this connection.in all the activities of a farm whic

ll" the image according to barbara napier's evidence[31] was "devisedfor roasting and undoing of his highness' person. john stewart at irvine in 1618[32] said that when thewitches were making clay images "the devil appeared among them in the similitude and likeness of a blacklittle whelp. they cut a lock of stewart's hair to mix with the clay "and took the remnant of his said hair andsinged it at the fire, and thereafter cast the same to the said black little whelp. the somerset witches, in1664,[33] confessed to making and using several such images "the devil baptized a picture by the name ofann or rachel hatcher. this picture one dunsford's wife brought, and stuck thorns in it2424when theywould bewitch man, woman, or child, they do it sometimes by a picture made in wax, which the devilfor

cer fromone patient to another is mentioned on p. 71. unfortunately, though the accusations of transference of illnessare fairly common, the method is never described in full. it may, however, have been by means of a waximage, as done at the present day in egypt, where an image of the patient is made, pins are stuck into it in theplaces where the pain is acute, and then the figure is destroyed in the fire, in the belief that the pain or diseasehas been put into the figure and will be destroyed by its destruction. it seems, therefore, not unlikely that, likeother magical ceremonies of the witches, the wax images had their good uses as well as bad.a ceremony, which had clearly once been for promoting the fertility of a cornfield, was used atauldearne,[36] but when recorded it had degenerated

d on a scaffold and burned in a fire, so it was said, but since then was found tobe the contrary. jean chartier says "she was burnt publicly, or another woman resembling her; concerningwhich many people have been and still are of diverse opinions" the author of the journal d'un bourgeois deparis states that "many persons who were deceived by her believed firmly that by her holiness she hadescaped the fire, and that someone else had been burned and not herself. it is the same bourgeois de pariswho speaks of her as "a creature in the form of a woman, who was called the pucelle. who she was godknows. in 1436 at arles a man called veyrier quarrelled with another man called romieu, because veyrierdeclared that the pucelle of france burnt by the english at rouen was still alive, a statement whic

ak of the cruelty ofthe bishop of beauvais in not permitting her to worship in a church or other shrine, but they appear to haveconveniently forgotten that an excommunicated person was not allowed to enter a christian place of worship.the bishop must have been more kindly than many inquisitors when he permitted her to "receive the body ofchrist" before her execution, although she was condemned to the fire as "idolator, heretic, apostate,relapsed. a few days after she was burnt, the inquisitor of france himself preached about her in paris, andsaid that she had left her parents "accompagn351e de l'ennemi d'enfer, et depuis vesquit homicide dechrestient351.[9]if joan were a pagan, and in the eyes of her pagan followers the substitute for the king and therefore godincarnate for the time being

THE GOLDEN ESSENCE

alf dark face motif that i discussed above can be applied to the daughter and the mother as one being- the daughter being the bright half, and the mother being the dark half. the inner core and soul of the dark mother was fire; the cunning fire or essence of reality. just as her son the lightbringer embodies this active cunning fire and its power to shape and sanctify, so does the daughter embody the fire, and its power to enchant and seduce. both of these fiery children represent the activity of the cunning fire in the children of the great parents- and this means all children, humans included. in the mythology, the son and daughter also metaphorically represent all human souls who are endowed with conscious awareness of the fire. the fire s activity is different in character when wielded

fiery children represent the activity of the cunning fire in the children of the great parents- and this means all children, humans included. in the mythology, the son and daughter also metaphorically represent all human souls who are endowed with conscious awareness of the fire. the fire s activity is different in character when wielded by the son or the daughter, but the end result is the same- the fire brings about recognition of wisdom and truth, which leads to immortalization and apotheosis. what must be borne in mind here, as well as below in the discussion of the lightbringer, is that the son and daughter of the mother and father are not just divine beings- they are metaphors for the human soul. the events of their mythology are symbolic of each and every person s experience on thei

s to this can be seen in christianity- lucifer was the son of god, his firstborn archangel who then led a rebellion, and in so doing, underwent a fall into the world, where he brought the serpent s gift to the primal parents of humankind- granting them cunning, the power to recognize good and evil, and to shape the world in accordance with their own desires and wishes, on their own power. just as the fire-bearing daughter and the earth/all mother overlap, so do the firebringer/lightbringer son and the earth or primal all father. as the primal father represents the source, so does the son represent the child of the source, a child which still embodies his source and bears its power, the fire, which is the essential stream of reality tha t flows through them all. the son of the all father in

of life and sexuality; in his darker form, the dark god of the dead in the underworld, the necessary other face of ever-changing life. his son, the master- the lightbringer, the true god of craft, was responsible for endowing awareness of the divine fire onto a certain group of animals who were children of the all father and mother- those animals called humans. what we were after the endowment of the fire was not what we were before, as the presence of this fire, or the awareness of it, pushed us into a between state, no longer just animals, but also not yet fully realized divine beings. the lightbringing son, the master, was the teacher of craft to man, the culture- inventor, who also bestowed the capacity for the word- or language- on man. the christian idea was that this endowment was a

pagan mythologies present a similar portrait; the best example is how prometheus had to steal fire from zeus and the gods to give it to mankind, and how he suffered for that, much in the manner that the serpent/enlightener of the eden story suffered. what most people don t realize is that the suffering element comes not purely from the divine reality, but from a mixture of the human experience of the fire along with what the son represented. to begin with, the cunning fire is dangerous, just like physical fire. with it, mankind was capable of great wonders, and great horrors. innocence was gone once mankind began the awakening process, that is, once he had command of a new and abstract awareness brought by the awareness of the fire, because after that point, mankind was no longer held boun

THE KEY TO THE MYSTERIES

hen you have understood, read no more, seek no more, doubt no more- love! be no more wise, be no more learned- love! that is the whole doctrine of true religion; religion means charity, and god himself is only love. i have already said to you, to love is to give. the impious man is he who absorbs others. the pious man is he who loses himself in humanity. if the heart of man concentrate in himself the fire with which god animates it, it is a hell which devours all, and fills itself only with ashes; if he radiates it without, it becomes a tender sun of love. man owes himself to his family; his family owes itself to the fatherland; and the fatherland to humanity. the egoism of man merits isolation and despair; that of the family, ruin and exile; that of the fatherland, war and invasion. the m

t based its operations. an immense physical secret was, moreover, hidden under the qabalistic 191 parables of the ancients. this secret we have arrived at deciphering, and we shall submit its letter to the investigations of the gold- makers. here it is: 1 degree. the four imponderable fluids are nothing but the diverse manifestations of one same universal agent, which is light. 2 degree. light is the fire which serves for the great work under the form of electricity. 3 degree. the human will directs the vital light by means of the nervous system. in our days this is called magnetism. 4 degree. the secret agent of the great work, the azoth of the sages, the living and life-giving gold of the philosophers, the universal metallic productive agent, is magnetized electricity<
THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic workings in the present time. 1 luciferian is also relevant to the egyptian god set, sethanic= of set. 2 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame. this is defined as the fire and perception of being, antinomianism. 3 the book of thoth weiser publications 15 lucifer is found in the higher octave of the sphere of saturn. this mighty angel4 is a revealed source of black light, or intelligence/development/wisdom. lucifer is also a source of brilliance, a state of gnosis from which the sabbatic practitioner emerges. it is in this highest empyrean5 realms of which l

color of set, lucy lamie13 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the 9 in widdershins, counter-clockwise movement 10 the black book, the mes haf, a holy book of the yezidi. 11 called also seth or set-an. 12 force of nature or that of a god, indicating by definition a separate or antinomian force. 13 egyptian mysteries, lucy lamie 18 desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming14. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were wi

THE MAGICIAN S KABBALAH

r of the manifest, jupiter as the demiurge, the gnostic creator god. the fours of the tarot represent the action of chesed in the four worlds as follows: four of wands atziluth perfected work four of cups briah lord of pleasure four of swords yetzirah rest from strife four of pentacles assiah lord of earthly power the atziluth of chesed is the both the completion and source of all manifest power. the fire 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

nd path 14. their names reflect their proximity to the "limitless light" of ain soph aur, being entitled; path 11: the fiery intelligence path 12: the intelligence of light path 14: the illuminating intelligence both light and fire, as we saw in the chapter relating to the ain soph aur, are symbols of the creative aspect of god, or the universal process of generation. the early persians venerated the fire god as the supreme creator god, and this probably relates to primitive associations between fire and survival. it was only in later civilisations that we moved away from fire and earth gods and began worshipping sky gods. perhaps as our species begins to explore the vastness of space, we will develop an allegiance to water gods. note that path 11 is called the "veil, and path 12 the "imag

y as a spiral event rather than a linear one. what light does this template throw on the events which have taken place in your life? 3. binah; the ritual of the temple and triangle temple; hikl; the temple is existence itself, the window in which the great work is seen. the temple is our place of being and our place of study. triangle; mshlsh; in the triangle is both the water of purification and the fire of consecration. their equilibrium gives energy to the work. chalice; kvs; in the vault of the graal is the wine of inspiration which alone can truly support us. in this ritual, which is of the third sephirah, binah, we complete the building of the temple itself. this completes the triangle of actions in the three sephiroth above the abyss. whereas chockmah gives us the energy (in a spira

THE MARTINIST OPERATIVE GENERAL RITUAL

ne name "ieshouah: iod-he-shin-vau-he. the following notes concern a very ancient divine name called at times the pentagrammic name which was well known to the kabbalists, especially christian kabbalists, as well as to the doctors of the original christian church. the letter shin: hebrew kabbalists knew this letter shin as one of the three mother-letters (with aleph and mem) and that it signified the fire. st. jerome in his "mystic interpretation of the alphabet" defined this letter shin as the symbol of the vivifying word. much later, papus tells us1) that this letter shin, inverted, in the flamboyant star (the pentagram) with its point up, represents to the rosicrucian initiate the incarnation of the divine word in the human nature. dr. r. allandy, in his work on the symbolism of numbers

d the israelites from the egyptians at the time of the symbolic crossing of the red sea, so also the letter shin separates, into two parts, the four letters of the initial tetragram i.h.v.h, expressing the living god, god of the world, the manifested god; the two numerical values thus obtained are very significant. yet, how more significant is this insertion of shin, the mother-letter designating the fire, into the centre of the tetragram, when one recalls the words from the gospel "i am the bread and i am the life. i came to put the fire into the bosom of things" lastly, it is undeniable that this divine name unites all martinists dispersed all over the world, regardless of their religious or philosophical beliefs, and as such, it is thus a factor of unity* islam reveres the 'lord jesus'

ernal, in the name of him who created thee and who appeared to his servant moses in the form of the burning bush, may thou become, as then, an altar of perfumes of the holy temple of jerusalem and carry the incense, which is due to his glory and goodness, up to the throne of god himself. by ieshouah, our lord, amen. operator waits for a short moment and then resumes: holy ghost, descend! surround the fire which has been consecrated to thee to become thy radiant throne dominating over all regions of the universal world! govern my thoughts accordingly. govern over me and my brothers, remove all spirits of darkness, error and confusion from these circles so that my soul may profit from the works which the order extends to those who prove worthy to become penetrated by thee, the holy ghost, wh

n a world without end. by ieshouah, our lord, amen. operator recites now psalm 68 which the sons of israel intoned at the moment of combat, when the ark was being lifted and put on the shoulders of the levites. it applies here to the daemons: let god arise, let his enemies be scattered; let them also that hate him flee before him. as smoke is driven away, so drive them away; as wax melteth before the fire, so let the wicked perish at the presence of god. but let the righteous be glad; let him rejoice before god; yea, let them exceedingly rejoice. sing unto god, sing praises to his name; extol him that rideth upon the heavens by his name jah, and rejoice before him. a father of the fatherless, and a judge of the widows, is god in his habitation. god setteth the solitary in families; he brin

THE MIDDLE PILLAR

together, interlocking the fingers with the palms outward, and touch the area of your heart with your knuckles. imagine the sigil of the spirit wheel in white at the center of your body, uniting the four elemental triangles. imagine the brilliant light above your head connected with this sigil of spirit. vibrate "eth% continue the four-fold breath with the following visualizations: inhale-imagine the fire triangle. a full hold-imagine the water triangle. t exhale-imagine the air triangle. a empty hold-imagine the earth triangle. 7 imagine all of the elemental triangles within your psyche balanced and in harmony under the guidance of spirit% endnotes 1. retitled as the one year manual (samuel weiser, inc, 1990. 2. regardie, the romance of metaphysics, 244-245. 3. ibid, 246. 4. tlus exercise

red. see the ball extending from front to back. 3. superimpose on the red sphere the sign of leo 62 in the complementary color of emerald green. 4. vibrate "elohim" and the angelic names "michael" and "aral" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the salamanders: holy art thou, lord of the fire, wherein thou hast shown forth the throne of thy glory. yod-heh-vav-heh tzabaoth. leader of armies is thy holy name. 0, thou flashing fire, thou illuminatest all things. with thy insupportable refulgence whence flow the ceaseless streams of splendor which nourisheth thine infinite spirit. help us, thy children, whom thou hast loved. since the birth of the ages of time. amen. part iv: wate

THE MOTHMAN PROPHECIES

d the transmitter for sheriff johnson's police, radio. it started to burn. what followed was straight out of the keystone kops. the police and fire department rushed to the snow-covered hill and bogged down on the mushy dirt road. there was much frantic scurrying and cursing as the men battled the blaze. part of the hillside was badly scorched. the transmitter inside the shack was not affected by the fire but it was burned out, as if it had been struck by lightning. so in the critical days that followed, the sheriffs department was without its main transmitter. i was disenchanted with the tnt area because of the crowds that were now streaming back there nightly to watch for the newest sensation flying saucers. i started searching for a private place where i could carry out my observations

re. officer harold harmon and i slipped away to gallipolis ferry on the night of march 31 while nearly everyone else headed for the tnt area. we soon saw a number of bright starlike objects which flitted about the sky with rapid zigzag movements. two local teen-agers were sitting on a nearby hilltop next to a roaring bonfire, hoping to lure the ufos down. i called up to them and asked them to put the fire out, knowing that bright lights tended to repel rather than attract the objects. harmon fiddled vainly with his police radio. he could get nothing but static. later i learned that all the police forces for miles in both directions had constant trouble with their radios that week. heavy magnetic interference totally disrupted communications among law authorities while the ufos carried out

THE NECRONOMICON SIMON VERSION

ng a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding chapter, being prayers proper to each of the celestial gates. the "conjuration of the fire god" follows this, and resembles the others in its mixture of greek and sumerian phrases. it should be noted here that wherever a sumerian phrases. it should be noted here that wherever a sumerian phrase appears in the original ms. we have kept it as it is, untranslated, as we expect the mad arab would have wanted it. quite possibly, even he did not know the exact meaning of much of the c

kakos theos 'o kakos daimon 'o daimon pneuma tou ouranou thumethere! pneuma tes ges thumethate (o wicked god o wicked demon o demon spirit of the sky, remember! spirit of the earth, remember) yet, a word like shammash, the name of the solar deity, would read samas or sammas, and in the text of the necronomicon we would make the word read like its original. the "conjuration of the watcher" follows the fire god conjuration. the word "watcher" is sometimes used synonymously with "angel, and sometimes as a distinct race, apart from angelos: egragori. the race of watchers are said not to care what they watch, save that they follow orders. they are somewhat mindless creatures, but quite effective. perhaps they correspond toe lovecraft's shuggoths, save that the latter become unweildly and diffic

ight be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine and wrapped cold fingers around my skull. the dik of azugbe

t walking, passing more of the robes as i went, not venturing to overturn them any longer. then, i finally came upon the grey stone monument that had risen unnaturally into the air at the command of the priests. it now upon the ground once more, but the carvings still glowed with supernatural light. the serpents, or what i had then though of as serpents, had disappeared. but in the dead embers of the fire, now cold and black, was a shining metal plate. i picked it up and saw that it also was carved, as the stone, but very intricately, after a fashion i could not understand. i did not bear the same markings as the stone, but i had the feeling i could almost read the characters, but could not, as though i once knew the tongue but had since long forgotten. my head began to ache as though a de

however, must never be used alone, but with one or both of the others, for the watcher must needs be reminded of the covenant it has sworn with the elder gods and our race, else it will turn upon thee and slay thee and ravage thy town until succour is to be had from the elder gods by the tears of thy people and the wailing of thy women. kakammu! the metal amulet that i retrieved from the ashes of the fire, and which caught the light of the moon, is a potent seal against whatever may come in the gate from the outside for, seeing it, they will retreat from thee save only if it catch the light of the moon upon its surface for, in the dark days of the moon, or in cloud, there can be little protection against the fiends from the ancient lands should they break the barrier, or be let in by their

THE PATH OF KABBALAH

urpose on earth, the evolution of the creatures and man s unique role in it. it renders a complete and fundamental knowledge of the world. the goal of the kabbalists is to bring as many people as possible into kabbalah, because if humanity continues to follow erroneous and experimental roads, and keeps fumbling in the dark, it is headed toward horrendous disasters. when a child puts its finger in the fire he cries bitterly in pain. he or she immediately feels that this is something that should not be done. but in the end the burning heals. by the same token, it is not necessary that we burn our planet in order to understand that it was not worthwhile to put our finger in the fire. humanity was created in such a way, so that it would come to know the kabbalah as a science and not through ex

THE SIGIL OF ADVERSARY

d purpose of the sigil of the adversary, set-heh by akhtya seker arimanius iv, botd/toph sigil illustrated by soror azhdeha iii, botd/toph the twelfth is when the demon of the noon tide sun comes forth from the desert, shaitan. this sigil is the empowerment of the fiery will and that of the other demon of the noon hour, keteb. used in daylight initiation rites focusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may be scribed alone on a parchment and invoked at the noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is h

hich the magician may manifest his will and send forth the shadow to bring forth his or her desires. this sigil may be used in dream sorcery, haunting or copulating as the vampire and incubi/succubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of the twelfth. the second sigil of the adversary, being hau-hra, the backward face. this is one name of apep, the crocodile-demon shadow of set-heh, that which devours and causes destruction. the purpose of the setanic magician is to master apep within the self and master this demon by the will through the seba, the lesser devils of set. used for

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

ur, as an artist would incarnadine his canvas with the red blood of his mistress, love-kissed from the bloom of her crimson lips. i have not, as samuel, hacked and hewn agag into pieces before the lord in gilgal; but rather elijah-like have called upon wisdom and understanding so that my sacrifice, and even the wood and stone of the altar, and the water which floweth about it, may be licked up by the fire of the great coronation. as another ariadne i here offer this work to my readers as a twisted clue of silk and hemp to guide them safely through the labyrinthine mysteries of poetry and magic, whose taurine crags hug the blue sky, amorous as the kisses of pasiphae; across the elysian fields of myrtle and asphodel, up the eagle-crested slopes of olympus, and over the shining sun-scorched s

al to the american people. jephthah. the mother fs tragedy. the soul of osiris. carmen saeculare. tannhauser. berashith. ahab. the god-eater. alice. the sword of song. the star and the garter. the argonauts. goetia. why jesus wept. oracles. orpheus. rosa mundi. gargoyles. collected works, vols. i, ii, and iii. by which, if they have eyes to perceive, they will become sacramental and holy, through the fire-baptism of a new birth, and will hold the key of all mysteries locked in the esoteric sign of the sabbatic goat, the baphomet of mendes, the signatures of solve and coagula. gthe everlasting yea and nay. h a.m.e.n. my faults are more numerous than i care to think of; yet it is without fear or trepidation that i offer this essay to the public. it has been a difficult task. in simple words

st and take our fill; for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, and the darkness of duat. if we look for pyramids and colossi disappointment will be our lot; we cannot hold, as hanuman of ind, a mountain in one hand and a forest in the other, neither can we gaze on a celestial meru or olympus; but as we look, and here it is only the searcher who is rewarded, we find a little jewel, then another, and still another, till

chorus in gjephthah, h beginning gthere flashes the heart of a rose, h*3. one of the most mystical. here is a furious inspiration in blank verse (the prophet in gjephthah h speaks *1. songs of the spirit, vol. i, p. 38 *2. rosa mundi and other love songs, vol. iii, p. 59 *3. jephthah, vol. i, p. 77. ha! the rose has washed its petals, and the blood pours through its burning centre from my heart. the fire consumes the light; the rosy flame leaps through the veins of blue, and tinges them with such a purple as incarnadines the western sky when storms are amorous and lie upon the breast of toiling ocean, such billows to beget as earth devours in ravening whirlpool gulphs. my veins are full, throbbing with fire more potent than all wine, all sting of fleshly pangs and pleasures. oh! the god i

ic virtues of one century become the democratic vices of the next, so do the noble renderings of one age of literature become the hackneyed phraseology of the following, this being true whether we are speaking of poetry or prose. vet one attribute alone remains ever youthful as the ages roll by into the aeons, and that is. ecstasy; whether we find it in the rapture of love, the melody of song, or the fire of deity, it is what poe meant by gelevating excitement, h and as we have seen, it was because of its absence that he attacked the epic school of verse. ecstasy lies beyond our gnosis; as we shall hereafter see, it carries us out of ourselves, beyond the mere shell of existence, into the very depths of the profound. for the fraction of a second the whole ocean of our being is whirled thro

THE ABYSS AND TABAET

jahi who is the fiery compliment which rouses her mate to manifest upon earth! the feminine which is the essence of lilith is just as her mate samael, in the form of leviathan does she inspire his mind just as from his mouth go burning lamps and from his nostrils as smoke which infused the sacred fire with the adversarial chaos of strife! this primal essence, symbolized as lightening which causes the fire of intelligence is the alpha of the adept, the forge of which cain stretches out a fire-blackened hand to uplift a sword first as arte taught by gadreel, the shadow-name of the father of serpents. there is the immortal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspirat

THE BOOK OF GATES

of the great one who begot me in the tuat. o ye shall cease to exist, ye shall come to an end "horus saith'[o] my serpent khet, thou mighty fire, from whose mouth cometh forth this flame which is in my eye, whose undulations are guarded by [my] children, open thy mouth, distend thy jaws, and belch forth thy fires against the enemies of my father, burn thou up their bodies, consume their souls by the fire which issueth from thy mouth, and by the flames which are in thy body. my divine children are against them, they destroy [their] spirits, and those who have come forth from me are against them, and they shall never more exist. the fire which is in this serpent shall come forth, and shall blaze against these enemies whensoever horus decreeth that it shall do so' whosoever knoweth how to us

ake ra to stand up (i.e, establish ra" of the winged serpent semi it is said"[it maketh a rising up for ra, and it guideth the click to view gods of light and fire. star-gods. face of the disk. semi [paragraph continues] well-doing god into the tuat of the horizon of the east" of the god besi it is said "he maketh a rising up for ra, and he placeth fire on the head and horns (or [in] his hands is the fire from the head and horns, and the weapon which is in the hand of the fighter is in the follower of this god" of the uraeus with the double male figure it is said "it maketh a rising up for ra. the stablishing of p. 267 [paragraph continues] time which is reckoned in writing by years is with this uraeus, and it maketh it to go with him into the heights of heaven" of the "criers" it is said

THE SECRET RITUALS OF THE OTO

in tradition, and in fable, and in great buildings, and in the rituals of freemasonry. with this key all these rituals become intelligible, luminous, radiant; without it they are dark, the just scorn of the ignorant. search and see. ii in this book we have no need to speak of local and tribal gods, of animistic personifications of partial phenomena, and the like. but of universal gods, as these: the fire; an image of sol, and a fable of the phallus. the moon; an image of kteis, only worshipped with sol in his aspect as an extension of the phallus. the mountain; reverenced as the home of the gods, the visible place of the rising of sol, and as by shape symbolical of the phallus. some mountains are female, from shape or tradition. the ancestor; revered as an incarnation of the phallus. the

ted brethren, i charge ye earnestly to understand that this sacrament of death availeth little. ye must partake of the life of our lord jesus christ in his resurrection; and the substance of the sacrament will be the elixir of life itself. it will be one and not two; neither male nor female, neither solid nor liquid. it will contain all possibilities, and without it no possibility could be. it is the fire of prometheus in the well-tended lamp of vesta; it is the kneph of the priests of memphis, the disc of the sun in the arms of khephra; and the serpent entwined about the egg. ask of our brethren the alchemists, and of the adepts of the rosy cross. the first answer: it is nothing but the lion with his coagulated blood, and the gluten of the white eagle; it is the ocean wherein both sun and

THE HOLY BIBLE KING JAMES VERSION

rnt offering, and rose up, and went unto the place of which god had told him. 22:4 then on the third day abraham lifted up his eyes, and saw the place afar off. 22:5 and abraham said unto his young men, abide ye here with the ass; and i and the lad will go yonder and worship, and come again to you, 22:6 and abraham took the wood of the burnt offering, and laid [it] upon isaac his son; and he took the fire in his hand, and a knife; and they went both of them together. 22:7 and isaac spake unto abraham his father, and said, my father: and he said, here [am] i, my son. and he said, behold the fire and the wood: but where [is] the lamb for a burnt offering? 22:8 and abraham said, my son, god will provide himself a lamb for a burnt offering: so they went both of them together. 22:9 and they cam

nd he that regarded not the word of the lord left his servants and his cattle in the field. 9:22 and the lord said unto moses, stretch forth thine hand toward heaven, that there may be hail in all the land of egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of egypt. 9:23 and moses stretched forth his rod toward heaven: and the lord sent thunder and hail, and the fire ran along upon the ground; and the lord rained hail upon the land of egypt. 9:24 so there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of egypt since it became a nation. 9:25 and the hail smote throughout all the land of egypt all that [was] in the field, both man and beast; and the hail smote every herb of the field, and brake ev

heep; he shall restore double. 22:5 if a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution. 22:6 if fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed [therewith] he that kindled the fire shall surely make restitution. 22:7 if a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man s house; if the thief be found, let him pay double. 22:8 if the thief be not found, then the master of the house shall be brought unto the judges [to see] whether he have put his hand unto his neighbour s goods. 22:9 for all manner of trespass [whether it b

ut for mastery, neither [is it] the voice of [them that] cry for being overcome [but] the noise of [them that] sing do i hear. 32:19 and it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and moses anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. 32:20 and he took the calf which they had made, and burnt [it] in the fire, and ground [it] to powder, and strawed [it] upon the water, and made the children of israel drink [of it] 32:21 and moses said unto aaron, what did this people unto thee, that thou hast brought so great a sin upon them? 32:22 and aaron said, let not the anger of my lord wax hot: thou knowest the people, that they are [set] on mischief. 32:23 for they said unto me, make us gods, which sha

d, let not the anger of my lord wax hot: thou knowest the people, that they are [set] on mischief. 32:23 for they said unto me, make us gods, which shall go before us: for [as for] this moses, the man that brought us up out of the land of egypt, we wot not what is become of him. 32:24 and i said unto them, whosoever hath any gold, let them break [it] off. so they gave [it] me: then i cast it into the fire, and there came out this calf. 32:25 and when moses saw that the people [were] naked (for aaron had made them naked unto [their] shame among their enemies) 32:26 then moses stood in the gate of the camp, and said, who [is] on the lord s side [let him come] unto me. and all the sons of levi gathered themselves together unto him. 32:27 and he said unto them, thus saith the lord god of israe

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

surrounded by an ornament which evidently represents flames; the indians, as well as the greeks, looking upon fire as the essence of all active power; whence perpetual lamps are kept burning in the holy of holies of all the great pagodas in india, as they were anciently in the temple of jupiter ammon, and many others both greek and barbarian;3 and the incarnate god in the bagvat geeta says, i am the fire residing in the bodies of all things which have life.4 upon the forehead of the gonnis is a 1 see plate xiii, fig. 11, from a medla of seleucus i. beloning to me. 2 page 26. 3 see plut. de orac. defect. 4 page 113. of priapus 59 crescent representing the moon, whose power over the waters of the ocean caused her to be regarded as the sovereign of the great nutritive element, and whose mild

agvat geeta) whose nature it is to give the quality of taste and relish, and to cherish the herbs and plants of the field.1 the light of the sun, moon, and fire, were however all but one, and equally emanations of the supreme being. know, says the deity in the same ancient dialogue, that the light which proceedeth from the sun, and illuminateth the world, and the light which is in the moon and in the fire, are mine. i pervade all things in nature, and guard them with my beams.2 in the figure now under consideration a kind of preeminence seems to be given to the moon over the sun; proceeding probably from the hindoos not possessing the true solar system, which must however have been known to the people from whom they learnt to calculate eclipses, which they still continue to do, though upon

the therial vigour and activity of the celestial soul, the divin particula mentis, was supposed to be clogged and incumbered with the material body. when the grub was changed to a chrysalis, its stillness, torpor, and insensibility seemed to present a natural image of death, or the intermediate state between the cessation of the vital functions of the body and the final releasement of the soul by the fire, in which the body was consumed. the butterfly breaking from the torpid chrysalis, and mounting in the air, was no less natural an image of the celestial soul bursting from the restraints of matter, and mixing again with its native ther. the greek artists, always studious of elegance, changed this, as well as other animal symbols, into a human form, retaining the wings as the characterist

ed with superstitious ceremonies; the pure element of fire was believed to exist in the wood, and to be thus forced out of it, and hence it was called need-fire (in old german not-feur, and in anglo-saxon, neod-fyr, meaning literally a forced fire, or fire extracted by force. before the process of thus 1 stubbes, anatomie of abuses, fol. 94, 8vo. london, 1583. 164 on the worship of the extracting the fire from the wood, it was necessary that all the fires previously existing in the village should be extinguished, and they were afterwards revived from the bonfire which had been lit from the need-fire. the whole system of bonfires originated from this superstition; they had been adopted generally on occasions of popular rejoicing, and the bonfires commemorating the celebrated gunpowder plot

ring some plants of especial importance, in which it was required that this should be performed by young girls in a similar state of complete nakedness. plants and flowers were, indeed, intimately connected with this worship. we have seen how constantly they are introduced in the form of garlands, and they were always among the offerings to priapus. it was the universal practice, in dancing round the fire on st. john s eve, to conclude by throwing various kinds of flowers and plants into it, which were considered to be propitiatory, to avert certain evils to which people were liable during the following year. among the plants they offered are mentioned mother-wort, vervain, and violets. it is perhaps to this connection of plants with the old priapic worship that we owe the popular tendency

TYSON DONALD NEW MILLENNIUM MAGIC

the desire of the magus- divine will, and human ignorance. magically, the unmanifest is the source of all power. it is neither good nor evil, but raw potential. into the blood of the all the magus dips a hand when he or she meditates, and from this reservoir of limitless possibility, draws words and signs of command. the whole of the art of magic is in learning to reach across the veil and bring the fire of the unmanifest into perceived existence. it is common in magic to speak of angels, demons, ghosts, elementals, and so on. opinions as to the nature of these various spirits differ, but generally they are regarded as possessing considerable powers of their own, which they occasionally choose to exhibit for the terror or delight of mankind. they are usually described as intelligent but l

kel seed yellow dagger earth adonai tzabaoth he auriel luke bull east spring mixed assiah gnomes eurus phrath root black pentacle the four elements are a philosophical division of form into its essential quali- ties based on its kinds of motion. they are not physical elements as science under- stands them but the locus upon which the physical elements are based. for example, elemental fire is not the fire that springs from a match-it is the preva- lent inner quality of that fire. all material things are mixtures of the four elemen- tal principles, with one being dominant. n fire is the male element. its motion is linear and it originates action. v water is the female element. its motion is circular; it receives and trans- forms the impulse of fire. air, the element of the child, contains b

e point of earth? because invocation is presumed to proceed in a down- ward direction? the line between air and water is horizontal, neither up nor down. the logic seems to be that it is at least closer to a downward-pointing seg- ment than to one that points up, which is undeniable yet somehow unsatisfactory. in this traditional golden dawn system, spirit is invoked by beginning a pen- tagram at the fire point and drawing the line first to the point of air (called the active invoking pentagram of spirit) and then by drawing a second pentagram beginning at the point of earth and proceeding to the point of water (called the passive invoking pentagram of spirit. neither of the initial segments points toward spirit, therefore contradicting the rationale by which elements are invoked in this s

ac. both are fixed by ancient tradition. the letters of the hebrew alphabet divide into twelve simple letters, seven double letters, and three mother letters (so-called for the way they are pronounced. these groups are assigned the signs of the zodiac, the seven planets, and the three motions. the motions are usu- ally represented by the elements fire, water, and air. this can be deceiving, since the fire, water, and air of a threefold division of the whole are not the same as the fire, water, and air of a fourfold division. the task then becomes one of shifting the symbols of the planets, the motions, and, to a lesser extent, the trumps, so that everything forms an integrated whole. what results is not perfect and is never likely to be so. however, it is surprisingly elegant and useful, c

itual practice will bring unalloyed bliss. we only receive the reward of happiness when we get it exactly right, not when we are struggling to learn. nonetheless, if magic is the destiny of the magus, there will be some indication of this, both through moments of true happiness and through a sense of harmony with the greater universe. a magus is one who bears the primal fire from heaven to earth. the fire the magus carries is the guiding purpose of the au that lends order and direction to the whole of creation. it is the light of spirit that animates and drives. heaven is the dimensionless body of the undifferentiated all, the unmanifest, pre- sent in every timeless and spaceless point in the universe. earth here stands for the underlying locus upon which all forms are based, not only form

TYSON DONALD SOUL FLIGHT

stainton moses decided to visit a friend one night. without informing the friend of his intention, he went to bed and fixed his thoughts intently on that individual, than drifted into sleep. he had no awareness of success, but several days later when he asked the friend if anything unusual had happened on that night, the other replied that he had seen the medium sitting in his rooms in a chair by the fire. the friend stared intently at the astral double of the medium, and after a time it slowly faded away. the spirit assumed by kardec to be that of saint alphonsus went on to explain to him that the astral double can make itself tangible "by a special action on matter" but it neglected to describe that action. it also asserted that the double can be projected while awake, but that during pr

keeper of the high spiritual retreat to use his lantern as a beacon so that you do not become lost and wander off the path and over a cliff in the darkness. the hermitage is a rough building of heavy timbers on a foundation of native stone, build to withstand the storms of winter. the old chapter twelve: the tarot 21 1 man invites you inside when he sees you, so that you may warm yourself before the fire in the common room. it is a lonely spot and he seldom gets visitors. the ruling intelligence is the virgin goddess of the heavens, virgo, whose statue stands within a small shrine inside the hermitage. if you light a candle in her honor, she may respond to your question by either nodding or by shaking her head. x the wheel offortune hebrew letter: kaph (fist) correspondence: jupiter path:

of the bridge is burning. it is evident that it has been on fire for a considerable time. while laborers working on either side strive to extinguish the flames, others replace blackened timbers with new planks brought down from the hills in carts. there is great shouting and confusion, and no one appears in command. the god of this place is a vague form that shapes itself in the smoke rising from the fire so that its flaming eyes and gaping mouth may be seen, and it leans down and threatens and snaps at the backs of those who labor to maintain the bridge. chapter fourteen: runes 251 11. isa literal meaning: ice general sense: fascination, allure, enticement, entrapment, deception, false appearance, heartlessness, halt in progress, an enchantress the land of isa is a frozen lake in the mids

ls. the squawk of chickens and the grunts of pigs can be heard at the back of the house. the farm is inhabited by an extended family consisting of a grandfather, a father, a mother, a grown son, a younger daughter, and an infant. there is a hired hand who does not speak. the god of the place is the grandfather, a robust old man with a flowing white beard who spends most of his time sitting before the fire in the main room of the house. he is always willing to talk to travelers who stop in for a meal or to rest the night in the spare bedroom upstairs, and is full of homely advice and wisdom. chapter fourteen: runes 257 23. dagaz literal meaning: daylight general sense: clarity, understanding, perception, openness, harmony, wholeness, enlightenment the land of dagaz is a windswept open plate

TYSON DONALD THE MAGICAL WORKBOOK

your feet. feel warmth radiate against your toes, the balls and arches of your feet, and your heels, just as though the soles of your feet were a comfortable distance away from the dancing flames and glowing embers in a fireplace. the feeling of heat is distinct but pleasant. notice the dfference in temperature between your soles and the cooler sides and tops of your feet where the radiance from the fire does not reach directly. your feet grow dry and hot. be aware of their dryness and the tingling sensation of warmth. fill your imagination with bright red color, and at the same time smell the scent of wood smoke and hear the soft flutter of flames. maintain this combined awareness of warmth, redness, smoky scent, and the sound of flame for several minutes. withdraw awareness from the sol

ion of the will 11: affecting an element 73 your eyes. shift from your posture to stretch your neck, work your jaw back and forth, and stretch your arms. sit breathing normally for a minute or so, then rise and go on with your normal routine. commentary if the air is still during the exercise to prevent guttering and fluttering, and you have projected yourself into the flame and made it a part of the fire of your own will, the upward extension will be considerable-two or three times higher then you might think a normal candle flame could reach. 1 have extended ordinary candle flames as much as seven or eight inches. when projecting the will, it is necessary to get over the false notion that it requires physical effort. tightening your muscles and clenching your jaw will hinder your practic

he lesser circle 123 break apart at the spot where you point with your finger. slowly turn on your axis a complete rotation counterclockwise with your left hand extended at heart level. visualize as you turn your body the ring of white fire flowing in a thin stream into the tip of your extended left index finger, like air sucked into the end of a vacuum cleaner's nozzle. feel the occult energy of the fire wind inward in a spiral to your heart-center as it travels up your left arm, across your shoulders, down your right arm, and out the center of your right palm into your chest. as more and more of the lesser circle is absorbed, your heart-center blazes more brightly and vibrates with greater energy. you end where you began, pointing east with your left index finger, the entire projected ci

f your heart-center beneath your right palm. slowly walk around the inner circumference of the great circle widdershins or counterclockwise so that you return to your starting place in the east. as you walk, visualize the ring of white fire flowing in a thin stream into the tip of your extended left index finger, like air sucked into the end of a vacuum cleaner's nozzle. feel the occult energy of the fire winding inward in a spiral to your heart-center as it travels up your left arm, across your shoulders, down your right arm, and out the center of your right palm into your chest. as more and more of the circle is absorbed, your heart-center blazes more brightly and vibrates with greater energy. when you complete the circle, and absorb the last of the white flame back into your heart-cente

our heart. use the force of our will to make the golden-white energy filling the sphere of your heart-center fountain through your chest into the palm of your left hand. guide it in an expanding spiral up your left arm, across your shoulders and down your right arm. project this spiritual energy in the form of white fire in a stream from the tip of your right index finger. as you begin projecting the fire, rotate clockwise on your own body axis and trace a circle of brilliant white flame around you at the level of your heart. a good size for this circle is seven feet in diameter, but it may be larger or smaller depending on your workspace. take care to join the end of the circle to its beginning. let your arms fall to your sides as you resume the standing pose. contemplate the circle aroun

TYSON DONALD THE POWER OF THE WORD

ages. very troubled in his mind about how to protect the jews of prague against the malicious libels of a priest named thaddeus, who preached their destruction, rabbi loew used his knowledge of kabbalah to obtain a dream oracle from god, who ordered him to create a golem of clay to defend israel. loew called to him two disciples with the qualities he required. one had been born with the power of the fire element. the other had been born with the power of the water element. loew himself had been gifted at birth with the power of air. it was necessary, he told the disciples, that all four elements be provided if such a creation was to succeed. he further informed them that he had been given ten words containing a combination of names by which a golem might be formed. the three prayed and me

ntaining a combination of names by which a golem might be formed. the three prayed and meditated for seven days. then, at "four after midnight" they went to the riverbank and used wet clay to fashion the figure of a man three cubits (about five feet) long lying on its back. the three stood at the feet of the golem facing it. loew ordered the disciple who had been gifted at birth with the power of the fire element to walk around the golem seven times clockwise while reciting a "combination of letters" loew had given him. immediately, the clay figure began to glow like a bed of live coals. then the second disciple gifted with the water element walked seven times around the golem reciting a different combination of hebrew letters. steam issued from the body and cooled it. hair grew from the h

ter yod, and the circle represents the entire yod, as well as the cardinal quality of astrology. the semicircle of the moon represents the first he( 3) and the mutable quality. the vertical bar of the cross of the elements represents the vau (1) of the name and the horizontal bar the second he. the entire cross stands for the earth and the fixed quality. the symbol of aries, which is the first of the fire signs, and as dee observes "the origin of the fiery triplicity (hieroglyphic monad, p. 13, stands for the shin (u) of the esoteric name of jesus. notice that shin, which is the hebrew letter associated with fire, has 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 mo

leansing prayer and kabbalistic cross, exactly as described above, but instead of clapping your hands four times to close the ritual, rotate on your body axis in a clockwise direction to stand facing north away from the altar. walk once completely around the altar clockwise, at the same time projecting from your heart center a ribbon of white fire through your extended right index finger, so that the fire forms a flaming circle that encloses you and the altar and floats upon the air at the level of your heart. try to visualize the projection of the circle as clearly as possible, and try to project your own psychic and physical energy into it. draw this fire out of empowering the rings 109 your heart center through your left hand, which should lie flat on your chest, and feel it flow up you

fixed banners forming in the air as you vibrate their letters and moving to their places on the magic circle. when you finish, the circle will have twelve sigils arranged around it. hold the four pieces of paper in your right hand over the flame of the candle so that they ignite. when the paper is burning strongly, drop it into the mortar, or earthenware dish, on the eastern quarter of the altar. the fire should completely reduce the pieces of paper to ash. if the fire starts to go out before it has consumed the paper, it can be encouraged by lifiing the paper under one corner with the tip of the pen, so that fresh air can circulate beneath it. this will ensure that the paper is fully burned. as the paper is burning, speak the words: by the holy fire i, am wholly consumed. i am not. i pass

VOX SABBATUM

sometimes referred to as black magickian. the term black represents wisdom, not ill inspired intent. please refer to the arabic root fhm, meaning black or wisdom. this is the basis of the sabbatic goat as the torch bearer, which signifies knowledge and intelligence. 2 the antinomianian path of self-deification, isolating the psyche from the natural order of self- dissolution. 3 from oz, or azazel the fire djinn and first born of light. 4 leviathan, see the grimoire abramelin. 5 called iblis or is the same as shaitan in islamic sufism. vox sabbatum the witches sabbat 3 and hell below. he in his late teens or early twenties rebels from the norm of christianity and adopts a so-called satanic or even an atheistic belief system. by the time he becomes old, 50 s plus he begins reverting back to

r tribe, a black snake and the peacock. the peacock itself in known in islamic lore, being a bird which fell with azazel to earth as shaitan s bird and in zoroastrian lore as ahriman creating the peacock to show that he could if he wished create beauty but chose darkness. the peacock angel, known as malak (meaning king, a word associated with sufi) and tauus (peacock) represents shaitan or azazel the fire djinn. the term angel is accordance to such lore is that angels are the higher aspect, or faculties of man. the symbol of the snake is blackened with soot. the word itself holds a key to its meaning, black is from the word fehm (which means charcoal) and is related to the arabic root fhm, being wisdom or knowledge. the black snake and peacock represent the wisdom of life. then the great l

with the mark of cain, that he or she is wise among his people. vox sabbatum the witches sabbat 19 life is an abomination to god, and our life is sacred unto our lord the devil, satanadar, antecessor! to the abominations come life and joy, that a necromancer, a wizard, a witch, a charmer and observer of times is blessed by the adversary opposer, that the son or daughter is blessed to pass through the fire and use divination witchcraft and sin is the liberation which derives from rebellion, as the whoredoms of thy mother jezebel are many, joy and life is ours! in the name of cain, in the name of lilith az! lucifer triumphans! you may now all begin focusing on the purpose of the rite, with mantras and ravenous and barbarous chants uttered from the blackened robes you may be wearing, allow da

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

oly time and season of the year, and they shall be in number according to the number of my hand-maidens" and from that early time until now men have been wont to make on the occasions of the festival of hathor vessels of the beer which make them to sleep in number according to the number of the handmaidens of ra. and the majesty of ra spake unto this goddess [saying "i am smitten with the pain of the fire of sickness; whence cometh to me [this] pain" and the majesty of ra said "i live, but my heart hath become exceedingly weary[fn#63] with existence with them (i.e, with men; i have slain [some of] them, but there is a remnant of worthless ones, for the destruction which i wrought among them was not as great as my power" then the gods who were in his following said unto him "be not overcome

o openeth his eyes and the light cometh; i am the being who shutteth his eyes and there is darkness. i am the being who giveth the command, and the waters of hapi (the nile) burst forth, i am the being whose name the gods know not. i am the maker of the hours and the creator of the days. i am the opener (i.e, inaugurator) of the festivals, and the maker of the floods of water. i am the creator of the fire of life whereby the works of the houses are caused to come into being. i am khepera in the morning, and ra (at the time of his culmination (i.e, noon, and temu in the evening"[fn#71] nevertheless the poison was not driven from its course, and the great god felt no better. then isis said unto ra "among the things which thou hast said unto me thy name hath not been mentioned. o declare thou

houses. turn your faces towards the earth and [find out] the road, so that we may arrive at the hidden places in the town of khebt.[fn#215] oh the child shall live and the poison die! ra liveth and the poison dieth! verily horus shall be in good case (or, healthy) for his mother isis. verily he who is stricken shall be in good case likewise [fn#215] the island of chemmis of classical writers. and the fire [which was in the house of usert] was extinguished, and heaven was satisfied with the utterance of isis, the goddess. then the lady usert came, and she brought unto me her possessions, and she filled the house of the woman tah, for the ka of tah) because [she] had opened to me her door. now the lady usert suffered pain and anguish the whole night, and her mouth tasted (i.e, felt) the stin

ich] her son [had suffered. and she brought her possessions as the penalty for not having opened the door to me. oh the child shall live and the poison die! verily horus shall be in good case for his mother isis. verily everyone who is stricken shall be in good case likewise. lo, a bread-cake [made] of barley meal shall drive out (or, destroy) the poison, and natron shall make it to withdraw, and the fire [made] of hetchet-plant shall drive out (or, destroy) fever-heat from the limbs "o isis, o isis, come thou to thy horus, o thou woman of the wise mouth! come to thy son--thus cried the gods who dwelt in her quarter of the town-"for he is as one whom a scorpion hath stung, and like one whom the scorpion uhat, which the animal antesh drove away, hath wounded [then] isis ran out like one who

-trees[fn#218] which are in the house of the aged one in anu (heliopolis. thou art the brother of the abtu fish,[fn#219] who orderest what is to be, and art the nursling of the cat[fn#220] who dwelleth in the house of neith. the goddess reret,[fn#221] the goddess hat, and the god bes protect thy members. thy head shall not fall to the tchat fiend that attacketh thee. thy members shall not receive the fire of that which is thy poison. thou shalt not go backwards on the land, and thou shalt not be brought low on the water. no reptile which biteth (or, stingeth) shall gain the mastery over thee, and no lion shall subdue thee or have dominion over thee. thou art the son of the sublime god 82 who proceeded from keb. thou art horus, and the poison shall not gain the mastery over thy members. tho

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

se, mary or virgo, nature. these ten sephiroth live within our being and are our inner solar system. the tarot is intimately related with esoteric astrology and with initiation. arcanum 10 this is the first hour of apollonius. the study of transcendental occultism arcanum 11 this is the second hour of apollonius. power. the abysses of fire. the astral virtues form a circle through the dragons and the fire (study of the occult forces. arcanum 12 third hour of apollonius. the serpents, the channels, and the fire. sexual alchemy (the work with kundalini) sexual magic. luego los siete sephirotes infer-iores van en el orden siguiente: chesed j piter. el yo divino, atman. jero-gl fico primitivo; un seno. la cuarta carta del tarot: la misericordia. la l mina, el emperador. geburah el rigor. la qu

because he understands the value of his seminal fluid. arcanum 15 (the electrical hurricane) typhon baphomet. the sixth hour of apollonius. here it is necessary to stay quiet, still, because of fear (this signifies the terrible trial of the guardian of the threshold, before which much valor is necessary in order to [conquer] defeat it. arcanum 16 the fulminated tower. seventh hour of apollonius. the fire comforts the animated beings and if any priest, purified enough, steals it and then he projects it and if he mixes it with the holy oil and then consecrates it, he will achieve the curing of all diseases simply by applying it to the affected part (the initiate can see here his material fortune threatened and his businesses fail. arcanum 17 the star of hope. the eigth hour of apollonius. a

of mercury and represents the two ganglionic chords that esoterically are entwined around the spinal medulla, these are: id and pingal; the two witnesses, the two olives, the two candlesticks standing before the throne of god on earth. the solar atoms rise through the cord of the right and the lunar atoms rise through the cord of the left. these solar and lunar atoms rise from our seminal system, the fire of phlegethon and the water of acheron [akeron] cross themselves in the ninth sphere, forming the sign of the infinite. f plus a equal c fire plus water [aqua] equals consciousness. whosoever meditates on the sign of the infinite, will utilize the fire and the water in order to awaken consciousness. now we understand why the two witnesses of revelation have the power of prophecy. and i wi

tary genie s brain, heart, and sex. this struggle is terrible, brain against sex, and sex against brain, and what is even more terrible is heart against heart. you know this. on the altars of the temples of the great white lodge the masters used to place three glasses of loria, three glasses of alchemy. each one of these three sacred glasees of the temple contains a precious balm: the red balm is the fire, the blue balm is the water and the white balm is the universal spirit of life. el doctor arnoldo krumm heller, dijo "un qu mico olvid por casualidad un anillo con una esmeralda cerca de un tubito que conten a radio y despu s de algunas semanas vio que la esmeralda hab a cambiado en absoluto; era otra piedra desconocida para l. dej exprofeso algunas otras piedras como rub es, zafiros, etc

clair-tele-idoscope is formed. we advise the use of any copper container with the exception of the cauldron which is a symbol of black magic. copper is intimately related with the pituitary gland and has the power of awakening clairvoyance. salt is also used often in white magic. salt must be combined with alcohol. if alcohol and salt are placed within a container and if this mixture is put upon the fire, a marvelous smoke offering is obtained. this can only be done when invoking the gods of medicine, when a sick person needs to be healed. thus, they will come to your call. usando flor de azufre en el calzado, dentro, se desintegran las larvas del cuerpo astral (incubos, s bcubos, basilios, dragones, fantasmas, etc) los vapores invisibles que se originan del azufre se levantan desintegran

WESTERN MANDALAS OF TRANSFORMATION SR AL

bers are found in the dimensions of sacred sites. john michell goes on to say that the scientists of ages past understood these magical numbers so perfectly that they tapped into a source of power "which made all technological contrivances unnecessary (ibid, p. 110. the magical number that is the theosophical extension of the mercury kamea is 2080. michell notes that in greek this relates back to the fire connected to the apex, because by gematria, the artificer's fire equals 2080. in fact, the first three letters of pyramid (pyr) mean fire. plato wrote (the) solid which has taken the form of a pyramid shall be the element and seed of fire (ibid, p. 106. interestingly, the two words in greek, fire and light, when added together, also equal 2080. recall that the affirmation attributed to ho

must be concentration, devotion, and practice for consciousness and will to become aligned with the work that the subconscious is activating via the symbol. correspondences: mystical names and numbers of daath/pluto asterisks) denote god-names. 11: mystical number of daath 11: 11th path between kether and chokmah 11: there are 11 sets of pairs of the hebrew letters 11: avd, ode: fire, firebrand; the fire of the magic of lvx("that od force, which still from female fingertips burnt blue" e. b. browning) 11: dhb, dehab: gold (crowley) 11: chg, chag: a circularity of form or motion (crowley; festival, tournement, carousal (ben yehuda; every turbulent movement; every transport of joy (d'olivet) 11: ia: oh! root: all movements of the soul which spring from admiration and astonishment (d'olivet)

s used for the talisman- mandalas we described earlier. when you have the twenty tattwa cards completed, mount them so that you can view them one by one in the order given at the end of this chapter. these designs correspond to the colors, hebrew letters, and tones in figures 14-a and 14-b. red is traditionally associated with the triangle and fire and therefore it will be found in the designs of the fire signs. it is the first form by which deity usually manifests, such as the burning bush and tongues of fire, and signals an immediate opening of consciousness and vibrant, active life. fire was an element thought to be particularly numinous in the ancient world, and vestal virgins were endowed with the task of making sure the sacred flame was never extinguished. red can also shift to its o

WICCA EIGHT SABBATS OF WITCHCRAFT

e is no limit to what the irish imagination can convince itself of. for example, they also came to believe that brigit was the 'foster-mother' of jesus, giving no thought to the implausibility of jesus having spent his boyhood in ireland) brigit's holiday was chiefly marked by the kindling of sacred eight sabbats of witchcraft get any book for free on: www.abika.com 11 fires, since she symbolized the fire of birth and healing, the fire of the forge, and the fire of poetic inspiration. bonfires were lighted on the beacon tors, and chandlers celebrated their special holiday. the roman church was quick to confiscate this symbolism as well, using 'candlemas' as the day to bless all the church candles that would be used for the coming liturgical year (catholics will be reminded that the followi

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 17 the old celtic name for may day is beltane (in its most popular anglicized form, which is derived from the irish gaelic 'bealtaine' or the scottish gaelic 'bealtuinn, meaning 'bel-fire, the fire of the celtic god of light (bel, beli or belinus. he, in turn, may be traced to the middle eastern god baal. other names for may day include: cetsamhain('opposite samhain, walpurgisnacht (in germany, and roodmas (the medieval church's name. this last came from church fathers who were hoping to shift the common people's allegiance from the maypole (pagan lingham- symbol of life) to the hol

sundown to sundown. and sundown was the proper time for druids to kindle the great bel-fires on the tops of the nearest beacon hill (such as tara hill, co. meath, in ireland. these 'need-fires' had healing properties, and sky-clad witches would jump through the flames to ensure protection* sgt. howie (shocked 'but they are naked' lord summerisle 'naturally. it's much too dangerous to jump through the fire with your clothes on* frequently, cattle would be driven between two such bon-fires (oak wood was the favorite fuel for them) and, on the morrow, they would be taken to their summer pastures. other may day customs include: walking the circuit of one's property('beating the bounds, repairing fences and boundary eight sabbats of witchcraft get any book for free on: www.abika.com 18 markers

WICCA WITCHCRAFT TODAY

ns, illumine the land, light up the world, illumine the seas and the rivers, sorrows be laid, joy to the world. blessed be the great goddess, without beginning, without end, everlasting to eternity. i.o.evo.he blessed be' they dance round furiously, crying 'i.o.evo.he blessed be lo. evo.he blessed be' sometimes couples join hands and jump over the blazing cauldron, as i have seen for myself. when the fire had burnt itself out the priestess led the usual dances. this was followed by a feast. is there anything very wicked or awful in all this? if it were performed in a church, omitting the word goddess or substituting the name of a saint, would anyone object? other rites i am forbidden to give because they are definitely magical, though otherwise they are no more harmful than this. but they

ated in death, just as it is in initiation into the mysteries, and word answers to word, as well as thing to thing; for to die, to be initiated, is the same; with hymns, dances and sublime and sacred knowledge, crowned and triumphant they walk the regions of the blessed' but it was also said 'the rites are not equally good for all; there are many more thyrsus-bearers than bacchic souls. many have the fire indeed, without the power to discover it: that is 'all are not true initiates 'who can question the extraordinary power of woman over man? whether questioned or reasoned about, it always remains the irresistible factor of life. this power is a divine gift and therefore induces more than merely sex attraction. with any woman, young, beautiful and vivacious, her influence for good or evil i

happy, as opposed to the idea that god is. an angry god who hates man to be happy. in this book are the following verses, but no indication of who wrote them: the witch remembers her last incarnation i remember, o fire, how thy flames once enkindled my flesh, among writhing witches caught close in thy flame, now tortured for having beheld what is secret. but to those who saw what we had seen yea, the fire was naught. ah well i remember the buildings ablaze with the light that our bodies had lit. and we smiled, to behold the flames wind about us, the faithful, among the faithless and blind. to the chanting of prayers in the frenzy of flame we sang hosannas to thee, our gods, midst the strength-giving fire, pledged our love to thee from the pyre. i think this shows what they believed. it is

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

king welcomed him with a question. yagnavalkya, what serves as the light for man? the light of the sun, your majesty; for by the light of the sun man sits, goes out, does his work, and returns home. true indeed, yagnavalkya. but when the sun has set, what serves then as his light? the moon is then his light. when the sun has set, o yagnavalkya, and the moon has set, what serves then as his light? the fire is then his light. when the sun has set, o yagnavalkya, and the moon has set, and the fire has gone out, what serves then as his light? sound is then his light; for with sound alone as his light, man sits, goes out, does his work, and returns home. even though he cannot see his own hand, yet when he hears a sound he moves toward it. true indeed, o yagnavalkya. when the sun has set, and th

light. when the sun has set, o yagnavalkya, and the moon has set, and the fire has gone out, what serves then as his light? sound is then his light; for with sound alone as his light, man sits, goes out, does his work, and returns home. even though he cannot see his own hand, yet when he hears a sound he moves toward it. true indeed, o yagnavalkya. when the sun has set, and the moon has set, and the fire has gone out, and no sound is heard, what serves then as his light? the self indeed is his light; for by the light of the self man sits, moves about, does his work, and when his work is done, rests. who is that self? the self-luminous being who dwells within the lotus of the heart, surrounded by the senses and sense organs, and who is the light of the intellect, is that self. becoming ide

endless, revealed by divine knowledge, is neither increased nor decreased by deeds. let a man therefore seek to obtain it, since having obtained it he can never be touched by evil. self-controlled is he who knows the self, tranquil, poised, free from desire, absorbed in meditating upon it, he sees it within his own soul, and he sees all beings in it. evil touches him not, troubles him not, for in the fire of his divine knowledge all evil is burnt away. the self, the great unborn, the undecaying, the undying, the immortal, the fearless, is, in very truth, brahman. he who knows brahman is without fear. he who knows brahman becomes brahman! selections from swami prabhavananda& frederick manchester, trans. the upanishads: breath of the eternal. new york, mentor (mp386. 1957. p. 103 (the rig-ve

e stands noble on the hill even in cherry blossom time (ransetsu) waking before dawn, see how the constellations are all turned around (masahide) since my house burned down, i now own a better view of the rising moon (soseki) the leaves never know which leaf will be the first to fall. does the wind know (soseki) a rain cloud darkens red maples clinging to crags by a waterfall (basho) hello! light the fire! i ll bring inside a lovely bright ball of snow! selections from: peter beilenson& harry behn, trans. haiku harvest. mount vernon, peter pauper press, 1962. sayings of the taoist sages (lao tzu #11) thirty spokes will converge in the hub of a wheel; but the use of the cart will depend on the part of the hub that is void. with a wall all around a clay bowl is molded; but the use of the bow

am the wave of the ocean; i am the murmur of the billows; i am the ox of the seven combats; i am the vulture upon the rock; i am a ray of the sun; i am the fairest of plants; i am a wild boar in valour; i am a salmon in the water; i am a lake in the plain; i am the craft of the artificer; i am a word of science; i am the spear-point that gives battle; i am the god that creates in the head of man the fire of thought. the voyage of bran, son of febal (pg. 589 of taliesin by edward williams, 1848) editor s note: the following extensive poem from the irish) is about a young prince who journeys by boat into the land of faeries. islands were considered somewhat magical by the celtic peoples. references to the afterlife can be found in the descriptions of what faeries do to pass the time. it s r

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

mmutable nature. 12. horror, the ineffable, is perfectly unknown and is therefore terrible. 13. void of mixture, from the simplicity of the nature of the ineffable. 14. lethe, oblivion, ignorance. 15. a virgin, from the purity of its nature. 16. atlas, it connects, supports and separates all things. 17. the sun. 18. apollo. 19. pyralios, dweller in fire. 2 0. morpho. 2 1. the axis. 2 2. vesta, or the fire in the center of the earth. 2 3. spermatic reason. 2 4. the point within a circle, the central fire deity. the lingam, an upright pillar, was its hindu symbol. the monad being esteemed the father of numbers is the reason for the universal prejudice in favor of odd numbers over even numbers, which are but copies of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott

and fingers. four thick--buttocks, thighs, calves and knees. four small--breasts, ears, hands and feet. see lane s edition of the arabian nights. in the rosicrucian writings of behmen, fludd and maier, we find the occult dogma that the four elements are peopled by spirits, beings who may have influence on the destiny of man; thus the earth was inhabited by gnomes; the air was inhabited by sylphs; the fire was numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott inhabited by salamanders; and the water by undines; these are now commonly called elementals. see lives of the necromancers, w. godwin; michael maier; jacob behmen s works. the existence of elementals, scoffed at by modern education, is really suggested in a large number of places in both old and new testaments

uture. talmud. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott solomon is called by six names; solomon, jedidiah, koheleth, son of jakeh, agur and lemuel. see the fathers, aboth, by rabbi nathan. there are 6 kinds of fire--common fire which eats and does not drink; fire that drinks and does not eat, as fever; fire that eats and drinks, that of elijah, i kings xviii. 38; the fire on the altar which consumed both moist and dry; the fire of gabriel which consumed other fire, and the essential fire of god which consumed evil angels. yoma, 21. 2. the table of moses were said to have been 6 handsbreadths long, 6 wide and 3 thick. talmud; nedarim, 38.8. hershon reckons that if cut out of sinaitic stone, each table would have weighed 28 tons, but he is in error, reckonin

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

"the inerratic sphere of the starless above" is an unmistakable expression and therein "the more true sun" has place: theosophists will appreciate the significance of "the more true sun" for according to the secret doctrine the sun we see is but the physical vehicle of a more transcendent splendour. some strong souls were able to reach up to the light by their own power "the mortal who approaches the fire shall have light from the divinity, and unto the persevering mortal the blessed immortals are swift" but what of those of a lesser stature? were they, by inability, precluded from such illumination "others" we read "even when asleep, he makes fruitful from his own strength" that is to say, some men acquire divine knowledge through communion with divinity in sleep. this idea has given rise

ominion, krata: some copies give kerata, horus. 20. the soul, being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world. psellus, 28; pletho, 11. z. 21. the channels being intermixed therein she performeth the works of incorruptible fire. proclus in politica, p. 399. z. or t. 22. for not in matter did the fire which is in the first beyond enclose his active power, but in mind; for the framer of the fiery world is the mind of mind. proclus in theologiam, 333, and tim, 157. t. 23. who first sprang from mind, clothing the one fire with the other fire, binding them together, that he might mingle the fountainous craters, while preserving unsullied the brilliance of his own fire. proclus in parm. pla

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path 4 let the fires of wisdom and self-discover guide my path! from the east, i invoke horus, being the fire and strength of spirit reveal thy essence as azal'ucel, the fiery djinn of change and rebellion! cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before

egard to egyptian and medival daemonic summons, a connection therein may be observed. the circle casting is one of which the individual proclaims his and her mastery over their own being, that by moving widdershins around the circle will enflame the self during invocation; that is to envision each manifestation via minds' eye with each call. for instance, when one calls south, they would envision the fire djinn, in the north, seth. this is the key to the success of magical work; the imagination. south- the devil-djinn mentioned is shaitan or azazel, the fallen seraph whom is made entirely of flame. it is this original legend which brought forth the separation of the god-divinity or natural order to an adversarial or antinomianian process of anti-order. the mentioning of "blackened light" i

of shaitan invocation of the adversary by azyta seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mas

hon. the higher essence of saturn, lucifer is the union of the angelic with the demonic, the daemon eternal. while the work of the sabbatic path is one of the self being cloaked in darkness and shadow, the initiate within illuminates a light brighter than any star. this is the very essence of lucifer, the promethean fire of independence and willed self perception. this sigil, in it s own unity is the fire of the black flame, the fulgurous flash from which brought the unity of daemon and man to create a divine spirit. 12 the sigil of will, the core attribute of luciferian separation. the will is the key and core of magickal success and self-deification. this is one part of mastery, but essentially the foundation of the great work. the foundations of vampyrism may be found in the exploration

anguage of the sorcerer, this can be made of symbols and words which represent something to the magician, and may be altered and changed according to the will. read pages 19 through 20 of sabbatic sorcery. task #7 the initiate will seek mastery over the astral plane- partially by waking astral projection or dreaming astral projection, at some instances with solitary karezza or the illumination of the fire serpent. suggested book to read astral dynamics, the use of the herb salvia divinorum is also suggested use. the body of light and body of shadow are explained below. 15 the body of light luzifer by fidus..developed by meditation, yoga and creative imagination. you should sit 16 on a pillow on the floor of your chamber (or outdoors, slowly gain complete control over your body and visualiz

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

nts is there a sign annexed; i.e, unto the tablet of air a symbol of a t having four yods above it" 4 [this sign is shown in figure 11 "unto the tablet of water being a cross potent, having two letters b.b, a figure 4 and a figure 6, in the angles thereof [this sign is shown in figure 12:1 "unto the tablet of earth, a simple cross potent without additions [this sign is shown in figure 13] 5 "unto the fire tablet there is a circle having 12 rays allotted [this sign is shown in figure 14 "these be the sacred seals or characters" in the clavicula tabularum enochi paper it states "now we are to understand that there are 4 angel overseers, each one of these angels is a mighty prince, a mighty angel of the lord and they are of him. they are as chief watchmen and overseers, set over several and r

which equals th.4, proceed counting in each case forward as by numbers giving: this yields the name thahaaothe for the earth tablet "count here not by 4 or 6, but by numbers given to right if over; to left if under "from the twelve-rayed circle, we begin with the middle circle on the sigillum, the greek omega, for the number of rays is twelve around the circle to give: this yields ohoohaatan for the fire tablet "count 12 in any case neglecting the numbers over or under, always forward" at this point, i would mention that only one of these four names are to be found in the dee manuscripts that i have examined: thaaoth, representing the planet mercury. i had first assumed that they were purely a golden dawn manipulation of dee's work. now i have discovered they came from the dee manuscripts

thou, whom nature bath not formed! holy ar t thou, vast and mighty one! lord of the light and of the darkness" perform the sign of horus, after the first three lines. perform the sign of silence, at the end of the fourth line (see appendix e. bring down the divine white brilliance (by lvx formula as shown, in appendix f, circumambulate deosil around the altar. put down the lotus wand and pick up the fire wand. continue circumambulating deosil until reaching the south again. face south and draw the invoking pentagram of spirit (active) while vibrating "bitom eheieh" draw the invoking pentagram of fire and say "dip teaa pedoce elohim" 22 draw the sign of leo within the pentagram and say "0 mighty king of the south, oh000hataatan, come forth and expend yourself through the seal of truth" mak

of each elemental tablet p.z] do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then the linea spiritus sancti [on which the three holy names are borne on each tablet p.z1 coincides with the zodiacal belt wherein is the path of the sun who is the administrant of the spirit of life, and the lord of the fire of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle" and he also says "ft is demonstrated in the book called "t [the tarot manuscripts p.z] that when the 10 sephiroth in their grouping which is called the tree of life are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the sout

is type of environment is something that requires inner strength. group support will only take one so far. 168 169 appendix a t h e f o u r elemental weapons the four elemental weapons are the wand, sword or dagger, cup, and pentacle, as shown below. the following table contains the main correspondences for these weapons: the following quotes are from the golden dawn's the four elemental weapons. the fire wand "the staff of the wand should be of wood, rounded and smooth and perforated from end to end. within it should be placed a magnetized steel rod, just so long as to project 1116-inch 170 beyond each end of the wood. it is often convenient to form the wand of cane, which has a natural hollow through it. if of cane, there should be three natural lengths according to the knots. eighteen i

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

is tiphareth answers to the letter vau of the holy name, as representing the prince. the letter vau also represents the number six and adam was created on the sixth day, for tiphareth is the symbol of the creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal water; the spirit and the water of creation; the spiritual ether and the ethereal fire; the fire of the holy spirit. thus, in the creation of the man is the extension from tiphareth i.e, the moment adam is created, that is the beginning of the reflection of the lower triad, and finally, of malkuth. eve is the synthesis of creation and represents the mother of life, as the name chavah. the 3=8 diagram thus represents the establishment of life, i.e, created life, and it is the tree of

of death" ch.ad "merrily, thou halt answered well, my brother. let us then entrust the great mother thus to raise us all from the death of the soul to the life of the spirit' they turn to the n.e. still keeping their wands in the pastos, but separating the ankhs which they raise in invocation. they sink upon one knee; 3rd also kneels without and raise; ankh. ch.ad "mother of life, hidden house of the fire of the spirit, grant us thy life. mother of all, matron, we would be even as the burning bush which was not consumed; a sign to those who may have eyes to see. in thy hands is the lamp of understanding; show us, if but for an instant, a ray of that light divine. rose of the world, vouchsafe to us a breath of thine ineffable fragrance. tower of ivory, enclose us in thy protecting purity. g

h of us must pass through the dark gate of death before we can attain the summit; each must tread the fiery path of purgatory, tracing again therein the rescuing symbol of the cross marked therein in lines of flame, guarded by the lion of fortitude "and to do this, the initiate must also be the hermit, the dweller in the desert, the pilgrim clothed indeed in brown habit of earth, yet supported by the fire staff of steadfast will and aspiration, seeking the light of inspiration which in due season he will receive from the hand of the great mother, a spark of the indwelling glory which ever hallows the holy places of humanity. thus may be loosed the binding cords of desire and lust. thus may he truly dedicate himself, body, soul, life and spirit to the living service, and thus may be at leng

y speak, for thou art all and there is nothing else which thou art not" sh "thou art that which doth exist, and thou art that which existeth not. mind when thou thinkest and father when thou makest and god when thou dost energize and god and maker of all" mg "be still, my son. for i will sing the praise of him who founded all; who fixed the earth and hung the heaven, who ruleth the sea; who makes the fire to shine: tis he who is the eye of mind. 0 life and light, from us to thee our praises flow father; i give thanks to thee, the energy of all energies. take back from me all unto thyself. from thee, thy will to thee all that is in us-0 life preserve, 0 light illumine. 0 creator inspire, father of light in whom is no shadow of fault, receive thy son (postulant drops crystal into cauldron an

rom kether to malkuth, thus establishing the middle pillar of beneficence (it would take us too long to discuss the cosmic implication of this great mystery) first the hierophant draws in the light to kether with the words "holy art thou, lord of the air, who hast created the firmament" the firmament being symbolically situated above kether. dadouchos, as the guardian of fire, invokes the lord of the fire "wherein thou hast shown forth the throne of thy glory: a clear reference is made here to the sun on its throne in tiphareth. hiereus praises the lord of water "wherein thy spirit moved at the beginning" being the waters of creation of yesod. the stolistes in the place of the greatest symbolic darkness, fittingly addresses the lord of the earth "which thou hast made thy footstool" in this

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